Vsher of the Incarnation Fol. p. 428. Last Edit of the Sum and Substance Cameron Myrothec Evang. in Luc. Praeter in Mat. 16. Johan Junii Exam. Socini de Incarnatione fil Dei cap. 1. p 92. c. he shall appear to be shall be acknowledged and professed to be the Son of God for the Son of God hath taken that which is conceived in thee into Union with himself and so altho he is the Man Christ as made of a Woman conceived in the Womb of the Virgin by the Holy Ghost he is indeed the Son of God and shall be so called He shall be glorified with the Name of the Son of God with whom he is made One Person by that Power of the Highest overshadowing the Virgin If he was therefore the Son of God because he was conceived and formed in the Virgins Womb then he must needs be the Son of the Holiest his own Spirit but the Son is the only begotten of the Father and called the Holy Thing which signifies and denotes that which is Essential to Christ the Divine Nature or Person and the same is called the Son of God to whom the Humane Nature is united that so he might be Jesus Our Saviour and God with us in our Nature and for us for our Salvation Had Christ been meer Man and no more he might have been called the Son of God as the first Adam is called Luke 3. v. ult because of his immediate Creation but then he had been but a Creature tho perfectly holy from his Conception and had not been at all the proper and Natural Son of God as not being of the Divine Essence or Nature for every Son hath the same Nature that his Father hath but the Humane Nature is not the Divine Simber de Filio Dei l. 1. c. 5. p. 58 59. the Humane Nature being from the first moment of Conception united to the Second Person the Son of God that which was conceived in the Womb of the Virgin was the Son of God Our Mediator must needs be God and Man in one Person and because the Holy thing that was born was Emmanuel God-Man therefore he was called the Son of God The Natures are distinguished but the Person was but One and being but One there is one glorious Name given him The Son of God The Son of God and the Son of Mary are one and the same called the Son of God Christ the Son of David according to the Flesh Rom. 1.3 had his beginning when he was conceived by the Holy Ghost and that Operation of the Spirit was the Cause of his being called the Son of God Johannes jun. ib. Hooynbeck Socinianismi Confutatio 1 De Christ c. 1. p. 38. The Son of God took our Nature into Union with himself and he was not only to be called the Son of God by Men but was owned and called so by God himself at his Entrance into the Administration of his Office of Mediator Mat. 3.17 This is my beloved Son in whom I am well-pleased And besides many other places too many to be opened at this time he is called his dear Son or the Son of his Love Col. 1.13 and demonstrated to be the Son of his Being if I may so speak by the many Arguments in the following Verses 1. The Son of God's Love is the great God our Saviour and so great that he hath a Kingdom and hath translated us into the Kingdom of his dear Son O most blessed translation and change To be delivered from the power of Darkness and translated into the Kingdom of his dear Son It is a deliverance and a translation from Darkness and the power of Darkness out of the Devils Power and Tyranny out of the Dominion of Sin where every Lust is a Lord and we Slaves and Drudges working our own Destruction by our own Thoughts Tongues and Hands Great is the Power of Darkness and miserable are they that are under it They are under Wrath and within a step of Hell as long as they are under his Power But O how happy are they who are brought out of it into this Kingdom of the Son of God's Love Such as the King is such is his Kingdom the Son the King is full of Grace and Truth his Kingdom is a Kingdom of Grace and Glory of Righteousness Peace and Joy in the Holy Ghost The Laws Ordinances Priviledges Subjects and the whole Government of this Son of God's Love and King of Saints are answerable or suitable to him and what 's wanting here of perfect Happiness shall be made up in Heaven Our translation by effectual Calling and Grace is a Deliverance from the outward Prison and Suburbs of Hell into the outward Courts of Heaven and out of them there will be another remove and promotion into the everlasting Kingdom of Heaven 2. He is such a Son of God as paid a Ransom for all that have him and that was his own Blood Was there ever such a Son such Love such a Ransom All that are in him by Faith have the Benefit of that Ransom from the Wrath of God and the deserved Punishments of Sin He is the Son that procured our Pardon and Release from the Guilt of Sin the Curse of the Law the Justice of God ver 14. In whom we have redemption thro' his Blood the forgiveness of sin O how blessed is that Man whose Iniquities are forgiven Psal 32.1 Is not this then the Son of God the true God in our Natures purchasing us with his own Blood Acts 20.28 3. This dear Son is such a Son who is the Image of the invisible God God is invisible in his pure Essence and Being What Image can there be that is lively and perfect but what must needs be invisible also So Christ the dear Son of God must needs be invisible also in his Godhead and Divine Person and therefore truly God the Son but then God the Son the essential invisible and perfect Image of his invisible Father having taken our Nature into Union with his Person is a visible Image of the living true invisible God for he who hath seen the Son hath seen the Father also John 14.9 He that hath seen me hath seen the Father Ver. 10. Believest thou not that I am in the Father and the Father in me Never did any Image so lively express the Original as the Son of God in our Nature did express the infinite Wisdom Power Grace and Mercy of God God was manifest in his Flesh in his Humane Nature a pure material Glass shewing us Divine Perfections 1 Tim. 3.16 4. He is the First Born of every Creature As Man it is certain he was not born before every Creature As God he is not called the First-Born but the only begotten John 1.14 He is not called the First-Born in respect of Order of Time or Participation of the same Nature with the Creature created after him For if the Notion of the Arians were true
Matth. 20.28 Oh! what an inestimable Ransom is that 3. The Nature of Christs Mediation His Work was not so easie and cheap as the Socicinians make it They make our Mediator to be a Messenger sent from God to make known his Will to the World Catech. Racov. de prophetico Christ munere or an Interpreter of his Mind But to what End doth the Apostle add this Who gave himself a Ransom for all if that was all But he who is that One and only Mediator between God and Man gave himself a Ransom for those who could never have redeemed their own Lives who lay under the Sentence of Death and Condemnation Let it not be tedious to you to read and ponder Heb. 9.14 15. How much more shall the Blood of Christ who through the eternal Spirit offer'd himself without spot to God purge your Conscience from dead works to serve the living God The Offerer or Priest was Christ the Offering or Sacrifice was Himself Body and Soul even unto Death and Blood that which gave Efficiency and Power to the Offering was the eternal Spirit or Divine Nature he to whom it was offered was God who in Justice required and in Mercy accepted it for them who believe and repent to purge Conscience from Guilt and Pollution vers 15. And for this Cause he is the Mediator of the New Testament that by means of Death for the Redemption of the Transgressions that were under the first Testament they which are called may receive the Promise of the Eternal Inheritance Here we have the Reason or Cause of Christ's Mediatory Office He is a middle Person dealing between both Parties God and Men and for both To God he gave himself a Ransom Nam ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officium non minus pertinent hominum vice apud Deum fungi quam Dei vice apud homines Grot. de Satisfactione Christi p. 172. which is a Satisfaction for Sin and sinful Men For them that are called he procured the Promise of the Eternal Inheritance the means by which he obtained Pardon for the sins of the Hebrews under the First Testament whereof Moses was a Typical Mediator and the eternal Inheritance for them who are called and believe was his Blood the Blood of Attonement And this great Work of Christ was performed by him as a Priest and so he is a Mediator in his Priestly Office and procures Peace and Reconciliation as a Priest and therefore as a Priest he is Mediator As a Priest he offered up himself to God in our sted and for our Good so he stood between us Sinners and the offended God and made Attonement and as Priest he appears for all that believe in him for he is an Advocate and makes intercession which he could not do if he were not the Propitiation for our sins 1 John 2.2 And so he is a Mediator between both for both for he is the Mediator of the New Testament having satisfied by his Death and Obedience for the Violation of the first Covenant made with Adam in the Guilt of which all Mankind are involved and for the sins of the Hebrews under the first Testament made with their Fathers which no Sacrifice could expiate or satisfie for All the Mercy and Goodness of God is conferred upon them that are called and brought to believe and obey him by a Testament or Covenant and all that Man is obliged to as Duty and Obedience is required in that Testament whereof Christ is Mediator And therefore some judicious Divines put this into the Description of the Office of Christ Mediator that Christ is the Person God-Man who doth confederate God and Man in the same Covenant of Grace Christianus Schotanus Disput 19. De Mediatore Thess prima Le Blanc Thess 1. An Christus sit Mediator secund utramque naturam p. 109. Tileni Syntagma de Incarnatione Fil. Dei Disput 1. Thess 4. and make them one again The whole Work of Christ as Mediator may be reduced to two Heads 1. To satisfie for the Breach of the first Covenant and redeem sinful Men from the Curse of it 2. To bring God and Man into another Covenant the Covenant of Grace and to make them one To this end it was necessary 1. That he should be a Mediator of Redemption and Reconciliation 2. That as God is one there should be one Mediator and so there is one and but one 1 Tim. 2.5 3. This one Mediator is said to be Man in this Text but not meer Man nor Mediator as Man only excluding the Divine Nature but the Man Christ Jesus He addeth to the Nature Man the Names Christ Jesus which contain the Nature and Person of the Son of God and signifie that wonderful Person Pet. Martyr administros Regn. Polonici L. Com. p. 1113. our Lord Jesus Christ The Words do not shew according to which Nature Christ is Mediator but that the Mediator is Man and that Jesus Christ is Man who bringeth us to God It is usual in Scripture to speak of the Person of our Mediator Jesus Christ by one of his Natures Genevenses Thes Theol. de Christo Med. Thes 27. p. 49. Centur. 1. not excluding the other from the Unity of the Person So by the Man Christ may be understood that Person who hath that Nature which is truly called Man and that for divers Reasons 1. That the Apostle would encourage us to put our Trust and Confidence in him Reverend Mr. J. Ball of the Covenant p. 269. as being our Elder Brother 2. To encourage us in the Duty of Prayer through the Mediator to which we are exhorted as knowing the greatness of that Power and Authority which Christ hath with his Father residing in our Nature 3. That it might appear that our Mediator was the same Christ or Messiah which was promised from the Beginning as the only Restorer of miserable Sinners the Seed of the Woman Gen. 3.14 4. That no man to whom the Gospel is preached Nequis igitur se torqueat ubinam ille quaerendus Mediator aut qua via ad ipsum perveniendum hominem nominans propinquum imo contiguum nobis esse admonet quandoquidem caro nostra est Calvin Instit l. 2. c. 12. S. 1. 2. of any Condition or Quality whether in Authority or under Authority high or low rich or poor should be discouraged or terrified from seeking and accepting that Salvation which by the Gospel is proposed and offered to all Conditions of men seeing there is one Mediator for all as there is one God over all and good to all and that one Mediator is the man Christ Jesus who is near to us and bound not only by the bond of Nature as Man but by Office and Undertaking as Mediator Redeemer and Reconciler to save all that come unto him Now if you have cause to fear everlasting Destruction for want of a Mediator and Redeemer nor for want of Tenderness of Compassion or
not the Knowledge of it and Wisdom in themselves to come to Christ And the Father draweth No man can come unto me except the Father which hath sent me draw him John 6.44 2. The Son calls and puts out a mighty quickning Voice and raiseth the dead senseless Sinner to come to him for Life and he outwardly inviteth and draweth also Mat. 11.28 Come to me all ye that labour and are heavy laden c. He draweth objectively all Men to come unto him and all that come are drawn by him effectually John 12.32 And as all that the Father giveth him come unto him so he receiveth them and will in no wise cast off any that come unto him And then the Holy Ghost convincing the ignorant senseless lost miserable Sinner of Sin and Damnation and of Christ Righteousness and Salvation by him worketh Faith and the Heart to consent and receive and take Christ and so we come to have him The Holy Ghost is the Spirit of Faith 2 Cor. 4.13 and the Cause of our Union For by one Spirit we are baptized into one Body and into Christ the Head of that one Body who puts Life and Spirit into every living member of it 1 Cor. 12.12 13. 3. The outward means of this Union are The Word of God and the Ministry of it I have espoused you unto one Husband that I may present you as a chaste Virgin to Christ 2 Cor. 11.2 If you desire to know yet further how you have Life The Answer is ready In or by having the Son Christ you have Life You have it in having him who hath received it and hath it for you You have it in him who is the Author Purchaser and Giver of Eternal Salvation He is our Life as the meritorious Cause as the Conservator and Fountain of it as the efficient Cause and Giver of it You have Life and Deliverance from Death Eternal by the Grant of Pardon and Righteousness You have the Life of Grace and Holiness by Union and Influence from him and there is a fulness of habitual Grace to supply you John 1.16 You have the Spirit in you Rom. 8.9 10. and you have the Life of Glory in the Bud Principle First-Fruits Promise and Hopes of it What shall I say You have Life in having Christ as a Branch in a Vine hath Sap and Vertue by being in the Vine as a Member of the Body from the Head as a Spouse hath all that she is endowed with by being espoused and married to the Husband All the incomparable Benefits of Christ come from Union with him As we have Christ now so we have Life now that is such Communications of Grace and Blessings as are convenient for our present state and in the Life to come a Crown of Life All All an incomprehensible All This Union doth not stand only in relation to Christ tho in every relalation there is some kind of Union but it is such an Union tho spiritual and mystical as these Terms are contradistinct to Corporal and Natural as a third one doth result from it But he that is joyned to the Lord is one Spirit 1 Cor. 6.17 That one Spirit which our Lord received not by measure that he might be the Head of his Body the Church The Mystery of our Union with Christ consisteth mainly in this That the self-same Spirit which is in him as in the Head is so derived from him into every one of his true Members that thereby they are animated and quickned to a spiritual Life The most reverend Ushers Sermon before the House of Commons 1620. p. 20. Lyford's Senses exercised 127. The same Spirit which was the immediate Conveyor of Grace to the Humane Nature of Christ is so to us Mr. Charnock 2 Vol. p. 134. is that one and same Spirit which teacheth guideth ruleth in and sanctifieth all and every one that by Faith are joyned to the Lord Jesus Christ the Son of God To be one Spirit is to be united in the highest degree of Union The Union of one Believer to another is very near and close as of one Member of the same Body to another And this Union of every single Believer to the Body of the Catholick or Universal Church is by the Grace and Operation of the holy Spirit quickning and regenerating and all these living Members make one Body in Christ Christ the Head of the whole Body and the Head of Influence from whom they all receive spiritual life and growth and they who are joyned to him are one Spirit and from that one Spirit we have Grace to consent with Christ to will the same and to love and hate the same things to aim at the same End the Glory of the Father and to be govern'd by him against all Distractions and Oppositions that hinder us It was an entire and comfortable happy Union of the Primitive Church an Example to all succeeding Churches Acts 4.32 And the multitude of them that believed were of one Heart and one Soul neither said any of them that ought of the things he possessed was his own but they had all things common They were all of one Heart aimed all at one common Good in one common Action without any private Ends. This was a close Union of Hearts but the Expression of this Conjunction comes far short of that Spiritual real tho not essential Union between Christ and his gracious regenerate sanctified Members made One Spirit It was much to be of one Heart and Soul but it is more to be one Spirit This is the closest Union of all except the Essential Union of the Persons in the Godhead or the Hypostatical or Personal of the Second Person with the Humane Nature For one Believer doth not derive his Spiritual Life and Being from another nor depend upon one another for it but all receive it from their Head Christ and depend upon him for it although their being knit together is a means of their Growth Col. 2.19 And not holding the Head from which all the Body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God Our Union with Christ the Head is the closest because from him we all receive our Life and have nourishment ministred that we may increase with the increase of God And because our Union with Christ is most inward and strict therefore it is shadowed out under the Similitude of the streightest natural Union Cum itaque nostra cum Christo unio sit arctissima ea propter in Scriptura sub figura utriusque illius unionis nobis quasi adumbratur c. Cameronis Myrothec in Evang. Jo. 6.56 p. 149. of both See the excellent B. Reynolds Life of Christ and Mr. Polhil's Answer to Dr. S. of the Knowledg of Christ c. 4. s 1. p. 162. c. and his Treatise of Spiritual Union There is no stricter Union in the World than that of Christ to Believers 't is therefore compared to all kind
from him in all that have him Life is first in God So often the great Evangelical Dr. Sibs Expos on the 4 c. 2 Ep. to the Corinth So in the Excellency of the Gospel above the Law p. 418. c. then in Christ Mediator and then in us who believe All our Mercies Blessings Comforts of all kinds and degrees from Election to Glorification are first in Christ and from him to us Therefore in having him you have all as in a Fountain as large as an Ocean running in a full stream to Eternity O what a thing is this life It is everlasting life begun in Faith in Christ and Regeneration running up hill a marvellous cross and hard passage against mighty and unwearied opposition of Satan and the VVorld and our indwelling Corruption labouring to choak it at the very mouth of it in our Sanctification till it run into the vastness of immeasurable Eternity Mark what it is called It is Life it is a life of Sentence as the Reverend Dr. Sibs often calls it or Absolution from the Sentence of the Law and Death It is a life of Grace from Christ by his Spirit kindled in a dead Nature and this is the Spring of Heavenly Glory The least Beam of the light and life of Grace has more Glory in it than all the VVorld on this side Heaven can shew It is for the Excellency of it called The life of God Ephes 4.18 And the life of Jesus 2 Cor. 4.10 11. For we which live are alway delivered unto unto Death for Jesus sake that the life also of Jesus might be made manifest in our mortal Flesh Nature teacheth Men to prize life above all things therefore life whether of Sense or Reason is the best thing in Nature's Orb But for the life of Grace and Glory Grace teacheth Faith which is called a wise Grace by that named Divine teacheth a gracious Man who is the best of Men to lose his life for Grace and eternal life For we which live are always delevered unto Death for Jesus sake c. And will not this move you to have Christ the Son and life with him VVhat do you stick at Do you know that if you have the Son he must have you and that you must forsake your Sins and all the World at his Call And will you stick at these things O what an Act of Grace Mercy Pity and love is it in Christ to receive and have you If Christ have you not the Devil will and your Enemies shall and will have you What should I speak of Sin and the pleasures of Sin and all the Vanities under the Sun Will you stick at these And not part with them at the first word that you may have Christ and Life I will only say to you if every Hair of your Head were a life of Pleasure Wit Mirth Diversion Riches and Honour you should part with them all for this life of Grace and Glory Christ paid more for your Redemption for life than all the lives in the whole World are worth If you will not forsake Sin your loathsom Disease for life and spiritual Health If you will not deny your selves in your Vanities for Christ and the hopes of Glory how many drops of Blood would you have shed for your own Redemption if such a price had been set upon your own Souls Now Christ and Life are offered you for having how cruel and merciless are you to your precious Souls that will not have them And O! how happy for ever shall you be if you have life and that more abundant more abundant in duration and confluence of all things to make you fully and for ever happy Hearken again That which is to be had is life eternal it is the life of life who can describe it This life is but a Vapour which appeareth for a little time and then vanisheth away James 4.14 It fleeth as it were a shadow Job 14.2 The natural life is sustained by corruptible earthly matter The spiritual life is a noble Heaven-born life but encumbred with a mixture of much evil while upon Earth A life rooted in Christ or it could not continue a life of continual Contention and Warfare much clouded and distracted with vain Thoughts Doubts Fears Unbelief Cares for the body for the Morrow and things of this life It hath its good days and times foresights and foretastes of Heaven in Communion with God and Christ by the Spirit in Ordinances it hath its Victories Peace Increase Comforts and Supports by the way But when Time is run out into Eternity and the new Man grown into a perfect Man then life will appear to be life indeed That life is a life all of Grace and Holiness without one dark or vain thought or indwelling Sin A life like God's in conformity to him a life of Vision perfect Union and Communion A life free from any thing that shall cause Trouble and Repentance A life without Care for what we shall eat or wherewith we shall be clothed Immortality and Glory shall be our Clothing and the living God that is a full infinite Fountain shall be our life A life full of God Goodness Holiness Light Peace Joy and satisfaction for ever It is happy now to walk with God and to be under Grace O what will it be to be for ever with the Lord When Adam took his Death by the Tree of Knowledge of Good and Evil he would have made his way to the Tree of Life but that he was kept off by a Flaming Sword But all that have Christ shall live upon him as upon a Tree of life which will yield all manner of Fruit and satisfie every blessed one with blessedness Have Christ and you shall have eternal life immediately upon your believing in Christ your Head Your Soul shall enter into eternal life upon your Dissolution and Body as well as Soul shall have eternal life at the Resurrection Q. But some may desire to know How they may come at this Eternal Life A. The Text is your Direction for that Have the Son and you have Life Q. But how shall I come to have the Son 1. A. The original and first Cause of our having the Son and so the first way by which we have him is by God's gracious Act of giving us his Son As he gave him for us to be a Saviour so he gives him to every Soul prepared by Grace and that is the Work of the Holy Ghost and so we have him The Spirit of Grace gives to every one that hath Christ understanding to know him and a heart to receive him and when we receive him Whatsoever is wrought in Man it is by the Spirit all comes from the Father as the Fountain and through the Son as Mediator but whatsoever is wrought it is by the Holy Ghost in us Excel Dr. Sibs as before p. 579. Grace is in the Father as a Fountain in Christ as Treasurer in the Spirit as
and the other the Friday Mr. D. preached the Wednesday after I had been in private with the Prisoners clearing some necessary things to them for their Profit as we had good reason to hope they were not unprofitable Hearers after hearing that Sermon When I came about the time appointed on Friday I did not a little wonder to see so many stand in the Street before the Prison-Gate and a Crowd within and the Room in which I did intend to preach as my Brother had done so full that there was no getting in As soon as I came within the Gate the Mistress of the House in her Husbands Absence desired me shewing a great Concern in her Speech 〈◊〉 Countenance that I would preach in the Seâ— house for the Crowd was too great for the 〈◊〉 I foreseeing what Offence some would 〈…〉 that new thing and how I should be censuâ—… 〈◊〉 offered to preach in the Prison-yard or in any other convenient place The Officers of the House press'd me to preach in the Sessions-House for the Debtors stood in need of and would be glad of a Sermon as well as others and they could easily and safely bring all of them into the Bar there being a Vault to convey the Prisoners from the Prison to the Bar up a Trap-door Being overcome by their Reasons and Earnestness I consented to that which was most convenient and safe for the House the Auditory and for me tho it was a large place And to this day I know not how otherwise to have done so well nor had I any ways to avoid it either by refusing to preach because the Assembly was so great or desiring them to depart and go about other business If either of these had been suggested to me at that time I hope I should have rejected the Temptation I foresaw not the Auditory nor desired the place It was not my Zeal nor my Vain-glory that led me to the first occasion of visiting nor to this of preaching And this may satisfie my Friends and those others that they did wisely forbear to give us trouble for this Service for which we had Authority sufficient to have born us out The Reasons for Printing this plain Sermon enlarged are not to vindicate my self nor condemn others but purely for the Excellency of the Subject the very Sum of the Gospel and pertinency to all praying that God would pardon its Defects and make it profitable to many more than those that heard it several of whom desired a Copy of it and I could not deny their Request and some of my Fellow-labourers and Brethren hearing what the Subject was have perswaded me to print it But the prevailing Reason is taken from God's Glory alone and desire of saving Souls I have nothing to say to any particular Man But why so angry Why so troublesom to themselves What Evil had I or my Fellow-Servant done Know ye not yet what Spirit ye are of I should be glad if this Evil Spirit were cast out for its own sake I was very much taken with a Story I read of Mr. John White a very Judicious Divine He liv'd a while in a House that was haunted his Maid-Servant complained much of the trouble in the House He chid her for going near the haunted Chambers and bad her keep within the compass of her own business One Night the Spectre after Mr. White was laid down in his Bed came to his Beds Feet opened the Curtains and looked upon him to which the fearless Minister said If thou hast nothing else to do stand there and I will go to sleep Was ever poor Ghost more blew'd So I would say to this restless Spirit If thou wilt not go to rest and hast nothing else to do I am resolv'd to do my Masters Work as well as I can when call'd unto it and not be scared or frighted from it by thee I trust that he who was a Shield to me from Dangers in Evil Times will do as much for me in better times He who walketh uprightly walketh surely And so good Night Judge charitably of the Success of our Endeavours which in short was as followeth And first of the Woman We might have looked for better Fruit from a Branch of that Stock from which she sprang had her Parents lived to have seen her past the years of dangerous and foolish Youth Her Parents left her young with other Children and her Friends gave 60. l. with her to a Trade in the Exchange There the old Deceiver and Murderer would soon find her out and draw out her Inclinations to suitable Actions and bring her such Confidents and Acquaintance as could serve his Designs upon her When she came to set up she came into the Country and followed the Calling of a Milliner travelling with Horses Her Husband went about as a Bedder he had married and buried a Sister of a Family that for Estate might live reputably at home but delighted in the rambling course of Gipsies and this Man had learn'd the Cant and followed that kind of Life with his Relations Some of her Friends betrayed her to this Marriage as she said and others were against it and she and her Family were so well known that they were constrained to go a great way before they could be married Because of this Marriage and meeting sometimes with the Gipsies in their Travels and being present when as she constantly affirmed to her Death the Gipsie her Husband's Brother-in-law kill'd the Inn-keeper she was counted one of that Crew but she constantly affirmed that she understood not their Cant nor their way of living and could never endure that her Husband should have any Familiarity with them She had a ready Wit and Speech a great stout Spirit but too little knowledge she was more apprehensive than the poor Fellow was but came short of a preparedness to die After that we had opened the Nature and Desert of Sin in general we came to those particular Sins for which they were condemned and when I aggravated their Sins from the Ignominy of the Punishment that such Offenders were thought unfit to live among Men she stomach'd the Expression and cried bitterly through Pride and the sense of the dishonour of the Death she was condemned to and slew out in angry Expressions at her Prosecutors We gave way to her Passion and made as good use of it as we could for her Consideration of the shamefulness of sin and a far worse End to come without Repentance I laboured to convince her of the Truth of what I had said and went on to other things She confessed freely she had been a great Sinner but not guilty of several sins which she named nor of that for which she was to die altho Mr. D. told her he was sent for while he left us by some Persons of Quality upon the Grand Jury who remembred the Evidence against her and looked upon her as a very ill Woman yet she persisted in the Denial of the