bee farre from thee O Lord was the saying of Abraham to God Gen. 18.25 But farther surely it is and alwayes hath been from the Judge of all the world who is the eternall living rule of justice it selfe to put the innocent and righteous to the lingring and cruell tortures of an ignominious death for redeeming wicked and cruell men from deserved death or to purchase not the impunity onely but the advancement of willfull rebelle by the severe punishment of his deare and onely obedient Sonne This objection as was in the former Treatise intimated would pierce deepe if wee were disarmed of those Christian principles which these moderne heretiques have cast aside to wit the plurality of persons in the Trinitie and the Onenesse of person in the Sonne of God CHRIST JESUS God and man even whilest he was invested with the forme of a servant We beleeve and confesse as they doe there is but one God and yet in this God wee acknowledge as they doe not unum alium one person of the Father another of the Sonne another of the holy Ghost such a distinction of capacities that the Father not the Sonne exacts satisfaction for mans violation of the eternall and indispensable rule of equity and justice that God the Sonne not God the Father did become mans surety and undertake to make full satisfaction for all his sinnes 4. Now he that will make satisfaction to another must have somewhat to give of his owne so his owne as it is not the others to whom it is given What then had the Sonne of God to give by way of satisfaction unto God the Father or to the holy Ghost which was so his owne as it was not theirs Onely that part of our nature which hee tooke from the substance of his mother into the unitie of his Divine person In all other parts of our nature over all other parts of this universe God the Father and God the Holy Ghost had the same interest or right of dominion with the Sonne Now this part or our nature being thus assumed into the unitie of the Second Person The Sonne of God and the Sonne of the blessed Virgin doe not differ as party and party There is unum aliud one nature of the Godhead another of the manhood non unus alius not one person of the Godhead another of the manhood The Divine nature in the person of the Sonne is the onely party which undertooke our redemption the humane nature assumed into the unity of his Person was but his qualification an appendance or appurtenance no true part of his Person And as heretofore hath been observed albeit the flesh of the man Christ Jesus was Caro humana non divina flesh of the same nature and substance with our flesh yet were his flesh and blood more truely the flesh and blood of the Sonne of God than of the man CHRIST JESUS the humane body more truely and properly his owne than our bodies are ours Now our flesh and bodily parts are said to bee our owne not so much because they are parts of our nature as because they are appurtenances of our persons or because wee have a peculiar personall right or power so to dispose of them as to make them no parts of our nature Wee accompt it no unnaturall part in wise men to cut off any rotten or putrified member rather than suffer the whole body besides utterly to perish In some certaine cases publicke Societies or Communities of men none of which have the like peculiar authority over the meanest free private member as every owner of a body naturall hath over his teeth his toes his fingers or other lesse principall part necessary for some uses onely not for the preservation of the whole have by publique consent designed sometimes some principall members of the Communitie sometimes members lesse principall not condemned of any crime as sacrifices for redeeming others from present danger or for securing posterity from servitude or oppression And when outrages have been committed by great Armies the Authors or principall Incentives of the mutinie being unknowne or not convicted by legall proofe the expiation hath usually been made by decimation Every tenth man hath by wholesome discipline of warre been punished according to the demerits of the crime committed But albeit every tenth man since Adam had been by him and his successors consent devoted to death or lingring torture farre worse than death their execution could have made no expiatiō no satisfaction unto God for the transgressions of the whole Community The attempt of the medicine would have increased the malignity of the universall disease Yea albeit the Son of God could have been by man intreated to practice this cure which is used by private wise men for preservation of their naturall bodies or by great Commanders for preuenting mutinies or losse of Armies all this had not been sufficient to have redeemed the world or the whole Community of men from utter ruine and destruction or which is worse then both from everlasting servitude unto Satan Men by art or rather Artists by the guidance of Gods providence have found out remedies against venemous diseases by medicinall confections of venemous ingredients The poysonous bitings of the Scorpion are usually cured by the oile of Scorpions and of the flesh of some Serpents Physicians make soveraigne antidotes for preventing poison or for curing venemous diseases But the venome which the old Serpent had diffused not through the veines onely but through the whole nature of man was not curable by this course of physick The old Serpent was to be destroyed but not to become any ingredient in this Catholique medicine whereby the humane nature was to be cured That by the wisdome of God was taken out of the nature and substance wounded not from the substance which did wound or sting But this part of the nature wounded which was to bee the medicine for the rest was first to bee perfectly cured and throughly purified by personall unition to the Sonne of God And being thus purified and cleansed from all spot of sinne it was disfigured and mangled that the blood of it might bee as a balsamum and quintessence to heale the wounds and sores of our corruption If it were the will and pleasure of the Sonne of God to submit his most holy body unto the good will and pleasure of his most holy Father if with his consent and approbation it were bruised and mangled here was no wrong done to any man but on Gods part rather a document of his unspeakable love unto mankinde Love unexpressible on God the Fathers part that would suffer his onely Sonne to take upon him the true forme of a servant and undergoe such hard service for us Love unexpressible on God the Sonnes behalfe that did so willingly expose his humane body to paine and torture for our redemption Here was no wrong at all either to the Sonne of God from God the Father or
to the humane nature of Christ from the Godhead or Divine person of the Sonne rather all indignities and harmes which were done unto the man CHRIST JESUS by Satan and his instruments did redound unto the Sonne of God The humane nature was the onely subject of the wound and paine The Sonne of God was the onely subject if wee may so speake of the wrong the onely party or person wronged by Satan and his instruments but no way wronged by the Father much lesse by himselfe as having free power to put that part of our nature which he assumed unto what service soever his Father would require Concerning this last qualification of the Sonne of God I have nothing more to say in this Treatise save onely how it was foretold or foreshadowed The predictions that the Sonne of God or the Messias should become a servant are frequent in the old Testament and will here and there interpose themselves in some ensuing discussions of his undertakings for dissolving the works of Satan The next inquirie is how it was foreshadowed or typically foretold CHAP. IX Gods servant Job the most illustrious Type of the Sonne of God as hee was invested with the forme of a servant 1 THe forme of a servant which the Sonne of God did take upon him was foreshadowed by all those holy men Prophets or other which are by sacred Writers instiled the Servants of God A title not usually given to many Kings or Priests not once I take it by God himselfe unto Abraham though he were the greatest of holy men which were but men the father of the faithfull whether Kings Priests or Prophets the onely Prophet Priest or other which to my remembrance was instiled the friend of God Moses Aaron and David are sometimes instiled the servants of God by God himselfe Yet were these three respectively more illustrious types of the Sonne of God as he was to bee made King Priest and Prophet than of him as hee tooke the forme of a servant upon him Of CHRIST JESUS as hee was in a peculiar sort the servant of God Iob the most remarkable paterne of patience before this Son of God was manifested in the flesh is the most exact type or shadow not for his qualifications onely but in his undertakings Iobs conflicts with Satan and wrestlings with temptations are more expresly recorded and more emphatically exprest than any mans besides before the onely Sonne of God became the Sonne of man and servant to his heavenly Father Satan by speciall leave obtained from God but so obtained by God as challenger did combat or play his prizes with this servant of God at two the most prevalent weapons which his cunning and long experience upon all aduantages which the weaknesse of men from the fall of Adam did afford him could make choise of And these two weapons were hope of good things and feare of evills temporall which this great usurper did presume were at his disposall either by right of that conquest which hee had gotten over the first man or could obtaine by Gods permission to ensnare the first mans posterity The direct and full scope of all our hopes is felicitie and so is misery the period of all our feares Unto felicity three sorts of good things are required Bona animae bona fortunae bona corporis The endowments and contentments of the reasonable soule health with ability and lawfull contentments of the body competency of meanes or worldly substance which are subservient to both the former endowments and contentments of soule and body No misery can befall man but either from the want of some one or more of these three good things which are required to happinesse as the Philosophers conceived it or from their contraries All the evills which men naturally feare are either evills incident to the body as sicknesse paine torments death want or losse of goods or worldly substance losse of good name disgrace or ignominy imputation of folly which are no lesse grievous to the rationall part of man than paine or griefe are to the part sensitive more grievous by much to ingenuous men than losse of goods than want or penury For as an heathen Satyrist well observed Nil habet infoelix paupertas durius in se Quam quòd ridiculos homines facit The shrewdest turne that poverty can doe to any mortall creature is to expose him unto contempt or scorne By feare of all these three evills Satan driveth most men into his snare of servitude as many if not more as hee drawes into the same snare by hope of good things By every one of these three evills by the very least of them if we take them single hee had caught so many as hee thought sufficient to make up this generall induction That none could escape his snares or springes so hee might be permitted by God to take his opportunities for setting them 2. Iob was a man as happy as any man before him had been according to that scale of happinesse which Philosophers could hope for in this life or could make any probable ground of better hopes for the life to come There was a man saith the Text in the land of Vz whose name was Iob and that man was perfect and upright and one that feared God and eschewed evill This is a fuller expression than any Philosopher could make of the principall part of happinesse that is of a minde richly endowed with all kinde of vertues moral and more than so with spirituall graces And there were borne unto him seven sons and three daughters these were more than bona corporis more than parts of his personall constitution which besides these was exceeding good His substance also was seven thousand sheepe and three thousand Camels and five hundred yoke of Oxen and five hundred shee Asses and a very great houshold or husbandry great store no doubt of servants which were part of his worldly substance so that this man was the greatest of all the men of the East Here was a great measure of those things which Philosophers call bona fortunae goods of fortune or as we now say goodly meanes faire revenues Iob was a richer man for those times in respect of others than any man this day living is in respect of our times Yet this goodly Cedar in his full height was sound within and straight without unshaken by any blasts of former temptations untill the Lord himself appointed him to bee a Dueller with Satan The challenge made by Satan is very remarkable There was a day when the sonnes of God came to present themselves before the Lord and Satan came also among them And the Lord said unto Satan whence commest thou Then Satan answered the Lord and said From going to and fro in the earth and from walking up and downe in it And the Lord said unto Satan Hast thou considered my servant Iob that there is none like him in the earth a perfect and upright man one that feareth God and
busie himselfe about small matters It must be a thing either visible or invisible and if it bee comprehended under either part of this division why are wee taught to beleeve that God the Father Almighty is the Maker not onely of heaven and earth but of all things visible and invisible in them If all things were made by him what could be left for Satan to work or make The apparance of this difficulty moved that acute and learned Father S. Austin sometime to say that sinne was nothing and oftentimes to allot it a cause deficient onely denying it any true positive efficient And many good Writers since his time in our dayes especially overswaid with this Fathers bare authority will have sinnes of what kinde soever to be privations onely no positive entities But they consider not that the selfe same difficulties besides other greater more inevitable inconveniences will presse them no lesse who make sinne to bee a meere privation or to have a cause deficient onely than they doe others who acknowledge it to have a positive efficient cause and a being more then meerly privation 6. What then bee the speciall inconveniencies wherewith their opinions are charged which make sinne either nothing or but a meere privation First wee account it a folly in man a folly incident to no man but an Heautontimorymenon to bee angry or chasing hot for nothing Hence seeing the Almighty Judge doth never punish either man or Devill but for sinne we shall cast a foule aspersion on his wisdome and Justice by maintaining sinne to bee nothing But fewer in our times there be though some I have heard out of the Pulpit which under pretence of St. Augustins authority make sinne to bee meere nothing But many there bee who hold it to be a meere privation which is a meane betweene meere nothing and a positive entitie Yet admitting not granting the nature of sinne to consist formally in privation meere privations for the most part have causes truely efficient fewer causes merely deficient if there can bee any causality in deficiencie Blindnesse deafenesse dumbnesse are privations and yet more men lose the sense of hearing sight or feeling in some particular members by violent blowes or by oppression of raging humours than by meere defect or decaying of spirits And where one man drops into his grave for meere age as ripe apples doe from the trees they grow on to the ground without blasts of winde or shaking a thousand die a violent or untimely death by true and positive efficient causes either externall or internall 7. That which either hath deceived or emboldned many Divines to allot sinne a being onely privative is a Philosophicall or metaphysicall Maxime most true in it selfe or in its proper sphere but most impertinently applied to the point now in question The Maxime is Omne ens quà ens est bonum Every entity in that it hath a being is good Most true if wee speake of transcendentall goodnesse or bonum entis for every thing which hath a true being is accompanied with a goodnesse entitative But the question amongst Divines is or should be about moral goodnesse or that goodnesse which is opposed to malum culpae that evill which wee call sinne Now if every positive entitie or nature were necessarily good according to this notion of goodnesse every intelligent rationall creature should be as impeccable as his Creator and wee should truely sinne if to speake untruly bee a sinne when wee say the Devill is a knave or any man dishonest For if every nature or entity as such were morally good it were impossible any nature or positive entity should bee evill qualified should be laden with sinne that is with that evill which is opposed to goodnesse moral or to holinesse whether this evill be a meere privation or positive entitie For in as much as the sight or visive facultie is the property of the eye or in as much as this proposition is true Oculus quà oculus videt this conclusion is most necessary when the eye hath lost the sight or visive facultie it is no more an eye unlesse in such an equivocall sense as wee say a picture hath eyes though not so properly If a man cannot see as we say stime but with one eye we account it no solecisme to say hee hath lost the other The case in the former instances is more cleare If Satan or man were morally good because they have a positive entity or nature neither of them could possibly be morally evill neither of them sinfull creatures albeit wee should grant sinne to bee as meere a privation as blindnesse is 8. It is a maxime in true Logick that is in the faculty or science of reasoning absolutely true and therefore true in Divinity also for truth is but one and it is her property not to contradict her selfe though examined in severall subjects Quicquid convenit subjecto quà tale non potest abesse sine subjecti interitu No naturall property can cease to bee or perish but together with the subject which supports it Whence if that Angel which is now the Devill had been truely good quà Angelus or if goodnesse moral had belonged unto him as he was a positive entitie or rationall creature hee had ceased to be either a rationall creature or any thing else when hee lost his goodnesse 9. Of sinnes of omission it is most true that they finde place in our nature rather by deficiency than efficiency and yet even this deficiencie for the most part is occasioned by some formall positive act or habit For this cause it is questioned among Schoolemen Whether there is or can bee any sinne of meere omission that is not occasioned by the commission of some other sinfull acts precedent or linked with some such act present To deny all sinnes of meere emission in nature already corrupted would bee more probable than in the first sinne whether of man or Angel Neither of them could possibly have committed sinne or done that which they ought not to have done without some precedent omission of that which they ought to have done But of this elswhere more at large and somewhat of it briefly in the next Chapter 10. Sure I am that the work which Satan wrought in our first Parents and in our nature had a cause truely efficient hath a being more than meerely privative For it was a work so really great and so cunningly contrived that the strength and wisdome of the Sonne of God was required as being onely all-sufficient to dissolve or destroy it and is it possible that any so great a work could be wrought by deficiencie or a defective worker Not Satan onely but his instruments are as positive as industrious efficients as effectuall workers of iniquity as the best man which ever lived the man CHRIST JESUS onely excepted was or is of righteousnesse But it is true againe that neither Satan nor his instruments can produce or make any substances or subjects these
are all the works of God whether they be visible or invisible What shall wee say then that God did create any naked substances and leave it free for Angel or other his creatures to invest them with what accidents or qualities they pleased No if God had created any substances without accidents they should have been morally neither good nor bad For all other natures besides the incomprehensible Essence who onely essentially is and whose essence is goodnesse it selfe though they were made actually good yet their goodnesse was mutable it was but an accident or quality no essentiall property What shall we say then to the proposed objection that sinne if it bee any thing either visible or invisible must be of Gods making not the work of Satan seeing we acknowledge God to be the Maker of all things visible and invisible 11. The punctuall answer is That this universall God made all things visible and invisible must bee extended onely to those things which are properly said to bee made or created Now substances onely whether visible or invisible are the immediate and direct effects and proper object of creation Accidents had their beginning as appurtenances to their subjects by resultance onely That goodnesse which God approved in man did result from his nature not quà talis but as it was the immediate work of God it had no making or creation distinct from the creation of man He that moulds a bullet or makes a materiall sphere maketh both round and yet we cannot say that he makes rotundity or roundnesse by any work or action distinct from the making of the bullet or sphere Factâ sphaerâ simul sit rotunditas That which the Artificer intends is a sphere yet cannot he possibly make a sphere but rotunditie will by resultance arise with it or from it In like manner when God made man he made him after his owne Image and similitude this was the mould in which he was cast and being cast into this mould he could not but be good 12. The humane nature as framed by God was like a musicall instrument exactly made and exactly tuned both at once not first made and then tuned That body of earth into which the Almighty Creator first inspired the breath of life was not first a man in puris naturalibus and afterwards adorned or beautified with originall justice That spirit of life which God inspired into him did so tune and season the whole masse or substance that his reasonable soule or spirit did forthwith hold exact harmony with the Creators will His inferiour faculties or affections held exact consort with his reason All this was the work of God and with this harmony was God delighted yet this harmony though most exact was mutably exact The goodnesse or excellency of this sweet harmony in the humane nature became the object of Satans envy and the mutability of this excellencie became the subject of his temptations a subject capable of inticements unto evill The onely mark which Satan aimed at was to deface or dissolve this work of God and in stead of this sweet harmony to plant a perpetuall discord in the humane nature a discord an enmity betwixt the soule and spirit of man and his God a discord an enmity or civill warre betwixt mans conscience and his affections Satan then did deface or dissolve the work of God and the Sonne of God was manifested to dissolve his works in man and to destroy his power CHAP. V. Of the first sinne of Angels and man and wherein it did especially consist 1 WIth the nature of sinne in generall or according to that extent proposed in the beginning of the former book I meddle not in these present Commentaries but have reserved them to another work already begun in a Dialect more capable of such schoole nicities or disquisitions than our English is About the nature or specificall quality of the sinne of Lucifer so it hath pleased the Ancients to stile that prince of the collapsed Angels some question there is amongst Divines and the like about the quality or nature of our first Parents sinne as whether one or both of them were pride or infidelity But infidelity in its proper use and signification is rather a symptome or concomitant of many sinnes precedent than any one sinne a distrust of Gods mercy for pardoning sinnes committed It is to my capacity unconceivable how the first sinne of what creature soever should be infidelitie or how the first degree of infidelity could find entrance into man or Angel without some positive forerunning sin But if by infidelity those Divines whose expressions in this point I cannot approve meane no more than incogitancie or want of consideration wee shall accord upon the matter For without the omission of somewhat which they ought to have done neither man nor Angel could have sinned so positively and grosly as both of them did Both were bound to have made the goodnesse of their Creator in making them such glorious creatures as they were the choise and most constant object of their first thoughts and contemplations But through want of stirring up that grace of God which they received in their creation or by not exercising their abilities to reflect upon the goodnesse and greatnesse of their Creator they were surprized with a desire of proper excellency or of greater dignity than they were capable of By this meanes that sinne which was begun by incogitancy or want of reflection upon the true object of their blisse was accomplished in pride For pride naturally results in men from too much reflection upon their owne good parts And whilest they compare themselves with themselves as our Apostle speaketh they become unwise or which is worse whilest they compare their owne good parts with others meane parts whether such indeed or to their apprehension they slide without recovery into that soule sinne of hypocrisie All men by nature that is from the unweeded relikes of our first Parents pride are prone to overvalue themselves and to thirst after greater dignities than they deserve or are qualified for This pride or ambition in the Angels was presently seconded with envy as soule a vice as pride it selfe and its usuall compeere and companion against the new and last-made visible creature man and envy did as speedily bring forth that malitious practice against our first Parents which as was said before in probability did make their sinne more unpardonable than the sinne of our first Parents was 2. But admitting both their first positive sins to have been for nature or specificall qualitie desire of proper excellencie whose branches are pride and ambition this position admitted will beget a new question or disquisition to wit What manner of proper excellency or what degree of pride it was for which their just Creator did punish them Some are of opinion that the height of that proper excellency at which the Angels at least one Angel did aime was personall union with the Sonne of God or God
of men and by the death of the Crosse not by the immediate power of Satan That the conflict in the garden was extraordinary that in this houre the decretorie battle betwixt the old Serpent and the womans seed was to be fought at least the brunt of it the letter of the Scripture is to my apprehension very plaine As first from that speech of our Saviours after his Maundy Ioh. 15.13 Hereafter I will not talke much with you for the Prince of this world commeth with greater violence surely than at any time before had been permitted him to use For our Saviour uttered these words immediatly after Satan had entred into Iudas at which time his Commission to enter the lists with the holy seed of the woman was first to bee put in execution It hath alwayes seemed to me a mystery or secret whereof no reason can bee given in nature how Satan gaines greater power of doing mischiefes and harmes to men by secret compact with others of their owne nature as with Witches or other of his owne worshippers than is permitted him to use by his owne immediate power or strength Iudas though hee was no Witch yet was hee a worshipper of Satan one who had made Mammon his God for whose service he had resolved to betray his Master into the hands of his enemies It is pregnant againe frō that saying of our Saviour immediatly upon the cessation or intermission of his Agony and bloody sweat that Satans assaults were at this time extraordinary When I was dayly with you in the Temple you stretched out no hand against mee sed haec est hora vestra potestas tenebrarum But this is your houre and the houre appointed for the powers of darknesse to try their strength against mee But after they could get no advantage of him by grapling with him in the garden being not able to move him to the least signification of any impatience or overture of discontent as Satan had done Iob in his second temptation they leave him unto the malice of his mortall Enemies being assured they should get advantage enough over their soules and prevalently tempt them to cruelty and hatred towards this holy One more than naturall The houre of his terrible combat with Satan was but newly expiring when thus he spake to the chiefe Priests and Elders And howbeit this word houre sometimes imports more than an houre as wee say by the clock some larger indefinite time or season yet that in the forecited place it is to bee taken for a just houre and no more many circumstances of the Text perswade mee this especially when hee saith to his Disciples Could yee not watch with mee one houre As if he had said Of all the time that I have been with you this was the onely houre wherein your watchfulnesse and attendance on me had been on your parts most requisite and to me most acceptable And the effect of his petition as S. Mark expresseth it was thus that if it were possible the houre might passe from him This was the houre wherein hee tasted the bitter cup whose present bitternesse upon his prayer was if not altogether taken away yet asswaged and the houre it selfe wherein hee was to tast of it perhaps shortned 2. This conflict with Satan and the issue of it our Saviour apprehended at his triumphant ingresse into Jerusalem immediatly after his future glorification was avouched by a voice from heaven three dayes before hee entred into his Agony Now is my soule troubled and what shall I say Father save mee from this houre but for this cause came I unto this houre Father glorifie thy Name Then came there a voice from heaven saying I have both glorified it and will glorifie it againe c. Now is the judgement of this world now shall the Prince of this world be cast out And I if I be lift up from the earth will draw all men unto me Ioh. 12.27 28 c. In what sense or how farre the world at this time was judged exhibits plentifull matter of controverse Divinity not immediatly emergent from the positive points of Divinity now in hand And for this cause I must request the ingenuous Reader for the present to take a matter which before was proposed into deeper consideration The point is briefly this Our first Parents in the selfe same fact by which they became rebellious ipso jure committing high treason against their God and Creator did subject themselves and their posterity unto the tyrannicall dominion of Satan His vassailes and slaves all of vs were by right most soveraigne amongst the sonnes of men by right of conquest in Duel Now albeit the Conquerer was a Traytor and rebell against God although he did first commit or at least accomplish this his rebellion and treason by withdrawing our first Parents from that allegiance and obedience which by law of nature they and wee ought perpetually to have borne unto our Maker Yet so observant of all rules of equity and just forme of proceedings was he who is goodnesse equity and justice it selfe that unto Satan the professed Rebell against him and implacable Enemy towards man he did vouchsafe the benefit of the Law of Armes or Duel Now seeing Satan being not Omnipotent but of power force and subtilty limited had thus subdued our first Parents whom their Creator had endowed with freedome and power sufficient to dispose of their actions for the future good of themselves and their posterity his gracious goodnesse would not take us out of this Rebels hands by the Omnipotent power or irresistible force of his Godhead Man being conquered by his sometimes fellow creature was in the wisdome of Divine equity to bee rescued from this bondage by a Creature by a man of the same nature and substance subject to all the infirmities sinne excepted to which wee are subject as taking his substance from that man whom Satan had conquered As Satan did not appeare in his owne shape or likenesse when hee subdued our first Parents for so no question they would have been more wary to have closed with him but disguised in the similitude of a Serpent which was a creature more subtill than all the beasts of the field yet a creature every way farre inferiour to man So the Sonne of God did not enter this combat with Satan in the glory and strength of his Godhead but in his Godhead as it were disguised or clothed upon with the true nature and substance of man and of a man whom Satan upon triall before had knowen to be throughly subject to the infirmities of mortality Otherwise hee had more wit than to have entered the lists with him in the second conflict 3. How much dearer this conflict with Satan cost our Saviour than Iobs second temptation cost him hee onely knowes and this knowledge hee learned by patience and obedience in suffering these paines of what kind soever they were The ancient Greek Liturgies expresse them best by