out of measure above strength in so much that we despaired even of life But we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the Dead But you say Iob was then in darknesse uttering words without knowledge for which he was reproved first by Elihu Secondly by the Lord and thirdly he confest it 1. Oh horrible that you should have the impudence to say or infer that Elihu reproved Iob for that most excellent Confession when it is plain as the Sun that he reprehended him for saying I am clean and there is no unrighteousnesse in me c. Iob 33. 9. doth not Elihu restrain his words to the same expression Behold in this thou art not just verse 12. 2. You affirm that God reproved him for it By which it seems you know not what you say or care not what you affirm for that which God reproved him for was for standing too much upon his own innocency And though Iob was not thus afflicted for his sin but for a Triall as appears Chap. 1. and Chap 2. yet was there matter enough in him that deserved it if God should have entred into judgement with him 3. You say that Iob confest it Doth he confesse that he had erred in that confession of his concerning the resurrection or that he had maintained a false cause no God himself determines the contrary Chap. 42. 7. My servant Iob hath spoken the thing that is right and you have not and therefore they were appointed to go to Iob that he might pray for them The cause that Iobs friends maintained was that God did handle men in this world according to their deserts and therefore Iob was a wicked and cursed creature because thus afflicted and tormented Iob maintained the contrary that God did not alwayes handle men according to their deserts in this world for many times the wicked have prosperitie and Gods children adversitie Iob 21. 8. Now though the foundation of Iobs cause were good yet in the prosecuting of it he committed many errours through the infirmities of the flesh for which God reproved him but on the contrary the foundation of his adversaries cause was evil 'T is therefore a false and an impudent assertion to say as you do that Iob never spoke the thing that was right of the Lord until he said now do mine eyes see thee c. Job 42. 5 6. The reason that moves you to deny or at least to underminde and overthrow the Resurrection of the bodie is because there is a Resurrection of the soul and you may aswel denie there is no death of the body because there is a death of the soul in sin as Satan slays both so Christ doth raise up both in his members If the spirit of him that raised up Jesus from the dead be in you he that raised up Jesus shall also quicken your mortal bodies c. Rom. 8. 11. but this hath been sufficiently proved already I shall only adde our Saviours argument to the Sadduces Mat. 22. 23 24. unto Verse 32. God is not the God of the dead but of the living for all live unto him that is they are alive in his account because he hath decreed to raise them again I shall turn your proof out of the 11. Iohn Vers the 21 22 23 24 25. upon your self Christ comes to Bethany where Lazarus lived who was now dead Martha goes forth to meet him saying Lord if thou hadst been here my brother had not died Christ answered thy brother shall rise again and this is spoken of the Resurrection of the body for his soul was then in the hands of God Martha replies I know that he shall rise again in the Resurrection at the last day So 't is plain that the Resurrection was no strange and new doctrine then though it be now so to you Martha knew it and believed it as did Iob also Iob 19. Christ taught it saying I am the Resurrection and the life Iohn 10. 25. that is the cause of the Resurrection of the body and the life of the soul not a bare signe to signifie as you falsely and foolishly affirmed but an effectual cause 1 Cor. 15. 20 21 22. also he teaches it Iohn 2. 19 20 21. where he saith unto the Jews destroy this temple and in three dayes I will raise it up again which he spake of the temple of his body mark Christ can any thing be more plain which he performed accordingly Mat. 28. Mark 16. Luke 24. now Christ was a publick person what he did he did not for himself but for us also so that if we believe that Jesus is dead and is risen even so them that sleep in Jesus will God bring with him CHAP. VIII In this Chapter the doctrine of the Trinity is principally treated of I will therefore first set down the truth that we may the better discern the falshood The Doctrine of the Trinity God is a most simple infinite eternal immutable and omnipotent spirit One in essence three in Persons Father Son and the Holy Ghost A spirit Iohn 4. 24. simple Col. 1. 15. 1. Tim. 1. 17. the image of the invisible God whom no man hath seen nor can see Eternal Exo. 3. 14 15. Immutable Mal. 3. 6. Omnipotent Gen. 17. 1. Rev. 19. 6. I name but some of his Attributes because I am to speak principally of the Trinity God is one in essence three in Persons Father Son and Holy Ghost One in essence Deut. 6. 4. 1 Cor. 8. 6. Three in Person Father Son and the spirit 1 Iohn 5. 7. an example we finde of this in the Baptisme of Christ The Father speaks from Heaven the Son stands in the Water and the Holy Ghost descends in the likeness of a Dove As in the Sun there is the body of the Sun the beams issuing from the body and the light and yet there is not 3. Suns but one Sun so is there the Father the Word and the Spirit three distinct Persons in the Deity and yet not three but one God These three you call three Manifestations Which are three Persons three Hypostases three Subsistances in one essence as in a Rivulet there is the fountain or Well-head in the Earth the spring boyling out of it and the stream which is made of them both and dilateth or sheadeth it self far from thence which three are distinct subsistances and yet but one Water You tell us of Christs being within us c. We know it But not corporally for so he is in Heaven but spiritually or by his spirit 1 Cor. 6. 19. know you not that your body is the Temple of the holy Ghost which is in you c. this spirit unites us to Christ by working faith in us whereby we are united to him according to that in Ephes. 3. 17. That Christ may dwell in your hearts by faith and Christ is said to dwell in us by
was conceived in original sin and so raze the very foundation of true Religion for if the root be impure all the Branches must be impure Christ then would have needed a Saviour himself and could not have saved others 2. His Resurrection his Ascension his session at the right hand of God I say examine your own conscience whether you can be clear or not who have done all this by your senselesse Alegories for my part I leave it to God to judge who searches the heart and knowes whether you have done his out of malice or ignorance Now it is fit your weak and absurd description of the sin against the Holy Ghost be examined You say to sin against the holy Ghost is to rebell to war to resist the spirit and to prove it you bring Chap. 5. to the Gal. v. 17. The words are these The flesh lusteth against the spirit c. and so by consequence you make the flesh lusting against the spirit to be the sin against the holy Ghost A sin which Gods best children are guilty of Read Rom. 7. 21 22 23. This deserves to be hiss'd at rather then answered and let me advise you to read more and write lesse For howsoever your purblinde seduced Followers may beleeve you yet all men of sound judgement will plainly see that it is not the spirit of God that hath inspired you but the spirit of blindnesse and ignorance that hath missed you I woulde here conclude this Chapter but that you confesse the sin against the holy Ghost shal never be forgiven in this world nor in the world to come which is the truth grounded upon the words of Christ Matth. 12. 32. and therefore by your own confession such as commit thissi nne shall never be redeemed out of hell CHAP. 10. In this Chapter you endeavour to prove that man shall not be destroyed but onely the sin that is in man Your words are Therefore man shall not be destroyed but the work of the Devil in him Your first argument to prove this is because God made man therefore man shall not be destroyed and you may as well say Because God made all sensitive and vegetable creatures as Beasts and Plants therefore they shall not be destroyed Are not the Creatures made subject to vanity by reason of the sin of man if they be much more shall man that made them subject be subject himself What do you think of the old world were not they created by God yet you know they were destroyed You will say this was but a temporal destruction it is to be hoped that when the waters rose upon the earth many repented and so though their bodies perished yet their souls were saved but yet the most part perished both temporally and eternally as Peter testifies 1 Pet. 3. 19. Your 2. Argument is Christ came into the World to save Man the work of God but all mankinde is the work of God therefore Mankind who is the image of God shall not be destroyed is not here a goodly conclusion that hath more in it then the premises to answer it though man that is renewed restored to the image of God shall not be destroyed yet man that is not restored to the image of God shall be destroyed though he be his Creature for without holiness no man shall see God Depart from me I know you not ye workers of iniquity Thirdly your third argument is Christ came into the World to destroy the works of the Divel therefore man shall not be destroyed how doth this follow Your argument ought to be thus framed Christ came to destroy the works of the Divel in men therefore those men in whom the works of the Divel are destroyed shall not be destroyed but there are some that have not the works of the Divel destroyed in them Jo. 8. 44. therefore they shall be destroyed Your fourth argument is if man must die for his own sins and go to Hell with them in vain then did Christ die for mans sins pray where lies the fault in Christ or in the man that will not applie Christs death unto his soul for his Salvation Rom. 9. 30 31 32. 1 Cor. 1. 18. A Physitian composeth a medicine which is able to cure his patient and to save him fromdeath but the patient will not apply it for his remedie according to that in Jer. 51. 9. Balm was provided for her but she would not be cured and likewise the Pharisees rejected the Counsel of God against their own Salvation Luke 7. 30. Christ would have gathered Jerusalems Children together as a Hen doth gather her Brood under her wings and they would not Luke 13. 34. Something is here spoken of that place of Scripture 1 Iohn 3. 8. He that commits sin is of the Divel c. that is he that commits sin as the Divel doth or as did the Pharisees John 8. 44. ye are of your father the Divel and the lusts of your father ye will do he was a murderer from the beginning and abode not in the truth because there is no truth in him but to infer from this Text that he which commits sin although of infirmitie as Paul did Rom. 7. 14 15 16. is a most impudent perverting of Scripture Do not the best of Gods children sin In many things we sin all saith the Apostle James If there be any that saith he hath no sin he makes God a lyer and his word is not in him 1 Iohn 1. 10. Peter confesseth as much of himself when he saith Depart from me for I am a sinful man Luke 5. 8. But you urge Christ came to destroy the works of the Divel 't is true but not in your sense but in the sense which the Scriptures do allow that is Christ came to destroy the works of the Divel which he did by his death and Resurrection He did not only justifie us Rom. 6. 22. but also sanctifie us Rom. 6. 3 4 5 6. c. Christ loved his Church and gave himself for it that he might sanctifie and cleanse it c. Ephe. 5. 25 26. yet so long as she is in this world the Jebusite will dwell in her coast with whom she must have a continual conflict which made Paul himself to say I am carnal sold under sin Rom. 7. 14. carnal but not totally as the unregenerate are but partly carnal and partly spiritual the flesh lusting against the spirit and the spirit against the flesh and therefore he cries out O wretch that I am who shall deliver me from this body of sin mark what he saith me and therefore he speaks in the Person of a Regenerate man And this may serve to satisfie Captain Smiths question whether Paul spake in the person of a Regenerate or unregenerate man in that he saith who shall deliver me You say in the conclusion of the tenth Chapter it is manifest that all men were and are the people of God though untill this
contracted brow command him to reform telling him he understands his fathers Will is such that if he lead such an extravagant and exorbitant course of life he must expect to be disinherited Likewise a man hath a bad servant and a good one increaseth his Talent the other that is the bad servant hideth his in the ground shall he notwithstanding his unprofitableness be soothed up and assured that at his Masters comming he shall be rewarded with a well done good and faithful servant thou hast been faithful over a few things I will make thee Ruler over many things enter thou into thy Masters joy the Scripture saith no and reason too can say no otherwise I suppose your learning never amounted to the understanding of the old Verses Oderunt peccare boni virtutis amore Oderunt peccare mali formidine poenae Good men for love of goodness bad for fear Of punishment do sinful acts forbear To conclude this Chapter this doctrine of yours is the only means for you to get Proselytes and to increase the kingdome of darkness and draw many unto damnation CHAP. XVII Here you quarrel with the Ministers for complaining to the Magistrates for suffering you to preach without Orders and you are so bold as to say their duty is not to forbid any but to reprove such complainers these are the contents of the Chapter I pray what think you of those two examples in Rev. 2. the one of Pergamos for suffering among them those that maintained the Doctrine of Balaam and of the Nicolaitans The other of the Church of Thyatira for suffering the woman Iesebel which called her self a Prophetess to teach and seduce the servants of God Though the civil Magistrate may not assume to himself the Administration of the word and Sacraments or the power of the Keys 2 Chron. 26. 18. Mat. 18. 17. yet are they to preserve peace and quietness 1 Tim. 2. 2. to take the foxes that spoil the Vines Cant. 2. 15. to punish false teachers and seducers Deut. 13. and not to suffer such brats of Babylon to ride upon their shoulders You vilifie the divine function of the Ministery and call it a Trade of preaching But we regard not the reproaches of such fellows as you are who are neither Prophets nor the sons of Prophets but brought up to feed Cattel as those your predecessours were Zach. 13. 5. Our comfort is the Holy Ghost speaks honourably of it calling us the Embassadors of Christ 2 Cor. 5. 20. and the Ministers of Christ and Stewards of the Mysteries of God 1 Cor. 4. 1. nay Angels though not by nature yet by office such are the terms of Gods spirit in his Epistle to the seven Churches of Asia I hope I need not ask pardon if I magnifie mine office Rom. 11. 13. when such intruders labour all they can to pull it down For our calling we have not taken it up of our selves as did the sons of Sceva Acts 19. but from Christ though not immediately yet successively and thus I prove it Christ the son of God the promised Messias was sent of his father to be the Minister of the Reconciliation and therefore he is called the Bishop of our souls 1 Pet. 2. 25. The Angel of the Covenant Mal. 3. 1. The High Priest Heb. 5. 4. The Minister of the sanctuary Heb. 8. 2. Now as he was sent by the father so did he send others first he chose his Disciples instructed them and sent them out to preach unto the Jews afterwards being to leave them he sent them unto all the World Mark 16. 15. and that they might be the better able to do it he gave them power from above Acts 2. 1 2. c. Now of these some are Ministers of the Circumcision and some of the uncircumcision Gal. 2. 7. These ordained Presbyters in every Church Acts 14. 23. and when they were to depart they left Titus in Creet Tit. 1. 5. Timothy in Ephesus 1 Tim. 1. 3. and gave them a charge to provide for succession 2 Tim. 2. 2. the things that thou hast heard of me among many witnesses the same commit thou to faithful men who shall be able to teach others also Likewise what they did in Creet and Ephesus they did in others places as appears by the Testimony of Clement the Scholar of Paul mentioned Philip 4. 3. who in his divine Epistle testifies that the Apostles every where ordaines the first fruits of prime beleevers for Bishops and Deacons Such a calling then there was and not arbitrary men are not to run without sending as false Prophets use to do Jer. 23. 21. I have not sent these Prophets yet they ran I have not spoken unto them yet they Prophesied and yet a calling is pretended but it is such a one as had the priest of Micah Jud. 17. or those Priests of Jeroboam 1 Kin. 12. 31. Those that are truely called are first to be tried and then ordained their trial is to approve their gifts and their ordination to give them power without which no man ought to preach Rom. 10. 15. Heb. 5. 4. You and others not much unlike you pretend highly to gifts it were well if those you have were imployed to the best advantage the emptyest Ears of corn do ever carry themselves highest Phaeton though he was able to drive the Chariot of the Sun as the story goes but by his unskilfulnesse set the world on fire such as you are are very much concerned in the Moral of it being instruments onely fit to set on fire Church and State as sad experience tells us If there were any such gifts really in you as is pretended why is there not an application to those that are impowred by God in the Church to try the gifts and manners of men so that if there were such a qualification as is required in you ye might not want ordination It cannot be denied that ever there were more Gifts then were powred on the Christians in the primitive times and yet those that thought themselves fit for the function were content to submit themselves to examination and take ordination from them that had power as may be collected out of 1 Tim. 3. 10. Let them first be proved c. And if men like not of this or be not liked and approved let them exercise their gifts within their calling teaching and instructing their families and edifying one another Tit. 2 Iude 20. But let them not usurp the Office of the Ministry lest it happen unto them as to Vzzah 2 Sam 6. 6 7. for touching the Ark which none might touch but the priests Num. 4 15. Lastly you object the example of Eldad and Medad Num. 11. you are hard put to it when you object the calling of the Magistrate to prove the calling of the Ministers had you ever been in the Schools they would have told you your arguments must be ad idem Again these men prophesied not without a calling for though
were there no other Mark That he 's a Chemerim and this his Clerk Then let him cease the Bells and call no more His Rimes the Songs of Sion as before Who sings a libertie that best will move The loose and Sensual Family of Love Nay Lucifer himself with his black Nation Must needs be taken with his great Salvation And were 't noe impious Paradox would cease To compass Earth his Proselytes t' increase No * Seers of Vanity should ever we Or Diabolical * transformings see The Spirit of Errour would advance no more Muncers or Iohn of Leydens on his score Truth would triumph without Antagonists At lest would ignorance not come i' th Lists But hence these filthy Dreams which to rehers Though with rebuke will but defile a Verse The Golden Age is past and all things tend To a rude Chaos to a sinful end Or else a new dark Century what e're New lights pretend the Church may justly fear Do we not sad approaches now behold When Ignorance and Blasphemies so bold When Gods own Oracles and Appellations Prophaned are by such adulterations When us'd to cloth the carnal sence and Pleas Of filthy Dreamers railing Rabshakeys All dignities and Rights divine o're born By Hells dark Conclave and the Chayre of Scorn When as the names of Minister and Priest Are usâ—d but as terms of Obloquy and Test And they despised though as Lights divine And Stars of greatest magnitude they shine When all sound Doctrins clearest Verities Religion and all sacred Mysteries Obnubilated are by grossest Lies When few do lay 't to heart and fewer give Their due assistance that the Truth may live But stay my Muse and break off thy Complaints And leave the rest to Closet-breathing Saints Difficile est Satyram non Scribere HENRY HUGFORD First for the Title of your Book YOu call it a Blow at the Serpent when it may be more fitly termed a Blow of the Serpent for none but the Serpent or the seéd of the Serpent would cast such a flood of black water to destroy the Woman and her seed Next you say your Book is written to appease wrath When it is written to stir up wrath not only the wrath of Men who cannot but be moved and grieved to hear your Blasphemies and Heresies vented first in the Pulpit and now printed but the wrath of God against the land where such Hereticks are suffered Reve. 2. 14 15. But I have a few things against thee because thou hast there them that hold the Doctrine of Balaam who taught Balac to cast a stumbling block before the children of Israel c. So hast thou also them that hold the Doctrin of the Nicolaitans which thing I hate And in the 20th verse of the same Chapter Notwithstanding I have a few things against thee because thou sufferest that Woman Jesebel which calleth her self a Prophetess to teach and seduce my servants to commit fornication c. Lastly you would make the world believe by prefixing that verse of the spirit Rev. 2. 10. you suffer for the Testimony of Iesus When it is for dishonouring the name of Jesus as will appeare by the ensuing discourse Wherefore you have just cause to fear the things that you suffer for it is not the Divel that hath delivered you into Prison except it be because he hath set you to work but the Magistrate who is appointed not only for the praise of them that do well but also for the punishment of them that do evil Repent therefore and be converted lest you go from one Prison to a worse even to the Prison of the Damned out of which there is no Redemption THE ANSWER TO HIS EPISTLE Dated from the Prison at Maidstone YOu begin with a Noverint Vniversi be it known unto all that know me But without all peradventure it is a counterfeit Deed and the Conditions are forged God never made them nor doth he allow of them neither hath he set his hand and seal to such accursed Heresies As to maintain that the divine Nature was united to the sinful Nature of Man and so make the second Person in the Trinity a Sinner and thereby as much as in you lies rase the very foundation of Religion for if he had been so he could not have been a Sacrifice to take away sin but would have needed himself to be purged wherefore before the second person in the Trinity was united unto the nature of the Virgin the holy Ghost did separate that substance whereof the humane nature of Christ was framed from the least stain of sin Secondly to say that all the Scriptures are an Allegory and so overthrow the whole History of the Bible the Creation Redemption and Salvation of Man An Allegory is when one thing is spoken and another understood but in the History of the Bible the very same thing which is spoken is to be understood except it be when it is contrary to the Analogy of faith or the Rule of Manners What because St. Paul made an Allegory of Abrahams having Sarah Hagar doth it follow that all the Scriptures are Allegories Or because that was an Allegorie may we believe there was no such Historie Because the Rock was called Christ as in the 1. Cor. 10. 4. doth it therefore follow there was no such Historie as of the Rock in Numb. 20. the like may be said of many more Allegories do not therefore overthrow the History but confirm it 'T is then God never consented to your Conditions though you have presum'd to set to his name You speak much in your own praise that you have been faithful in the acknowledgement of this Mysterie You might have remembred that propria laus sordet and that commonly when a man beareth witness of himself his witness is not true John 8. Therefore you should rather have followed Solomons counsel Prov. 27. 2. Let another man praise thee and not thine own mouth For the mystery you speak of it is not the mysterie of Godliness but the mysterie of iniquitie You do in effect deny the Trinity You say it is but one God manifesting himself under various appearances when the Deity is one in essence and in that essence there are three distinct Persons or subsistences the Father the Son and the Holy Ghost as appears in Christ's Baptism The Father speaks from Heaven the son stands in the water the Holy Ghost descends in the likeness of a Dove You boast you give to God and man their due when you Rob both God and man of their due Man of the Resurrection of his body and Christ of his Session at the right hand of God the greatest dignitie that Humanitie is capable of Ephe. 1. 20. You are only kind unto the Divel and would put him in hope if it were possible of Salvation but though peradventure you may perswade your followers to believe it yet the father of lies will not credit it if he did he would not have cried out
live in this body and in page 35. Thus you say and unsay and indeed say you know not what your intention is so neer as I can gather to deny the Resurrection of the body out of the grave and to allow only of a Resurrection from the death of sin as may appear in your answer to the 7. Article at the end of your Book and to maintain or rather insinuate this you most wickedly abuse the Scriptures confound the sense of them and pervert the meaning of the Holy Ghost First therefore I will prove the veritie of the Resurrection of the body and then answer your absurd contradictions and cavils First I will prove the Resurrection of the body by the Resurrection of Christs body who is our head and then by the Resurrection of our own who are his members Christs Resurrection is confirmed by the Testimony of the four Evangelists Mat. 28. 7 9 10 12 14. Mark 16. 6 14. Luke 24. 6 7. Iohn 20. 9. And in 1. Cor. 15. 4 5 6. first he was seen of Cephas then of the twelve afterwards of 500 of the brethren at once The testimony of Angels Mat. 28. 6. nay of his enemies Verse 11 12 13. some of the watch came into the citie c. this now is so plain that it cannot be denied and I think you will not be so desperately-wicked as to say that this must be understood spiritually of a Resurrection from sin for Christ was never dead in sin but purified in the womb if you should your Master would confute you We know who thou art even the Holy one of Israel If Christ be risen how say some among you that there is no Resurrection 1 Cor. 15. 12 13. If there be no Resurrection then is not Christ risen but Christ is risen therefore there is a Resurrection for Christ is a publick person in the place of all mankinde he rose not for himself but for us all And therefore the Apostle uses that expression as in Adam we all died so in Christ we shall all be made alive Again Christ is compared to the first-fruits which comparison is very significant the first-fruits were a sheaf of the first of the Harvest Levit. 23. 10 11. which was raised and lifted up before the Lord and then not only that was holy but the whole Crop Christ likewise was the first and best of the Crop he was first lifted up and then not only he but we all become living Sheafs Again the same Corn that is sown though it be corrupted in the ground springs up again so the same body that is sown shall arise the qualities thereof being changed as the Apostle says it is sown in corruption it is raised in incorruption it is sown in weakness it is raised in power it is sown a natural body it is raised again a spiritual body not a spirit but a spiritual body a body endowed with spiritual qualities and they are first charitie secondly impassibilitie thirdly agilitie The just shall shine as the Sun Mat. 13. 43. 1 Cor. 15. 43 44. Rev. 7. 17. Or if Christ be not risen then are we still in our sins but we are not still in our sins therefore Christ is risen This argument will clear the matter if we observe the force of it The Humanitie of Christ is united unto the God-head from whence it received spiritual life now we are united unto Christ by the spirit which createth faith in us We I say not our bodies only but our souls also And by vertue of this union our souls and bodies do rise again our souls from the death of sin and our bodies from the death in the grave If the spirit of him that raised up Iesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies Rom. 8. 11. Lastly the Resurrection of the body may be proved by that place in Iob Chap. 19. 25 26 27. which is a plain prophesie of the Resurrection of the body observe the words I know that my Redeemer liveth and that he shall stand at the latter day upon the earth and though after my skin Worms destroy this Body yet in my flesh shall I see God Whom I shall see for my self and mine eyes shall behold him and not another though my reines be consumed within me Job was then in the condition of a dying man his skin cleaved to his bones he was a meer skeleton and all wordly comfort failed him and therefore he comforts himself with this meditation of the Resurrection I know that my Redeemer liveth and that he shall stand upon the earth at the last day The word is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} shall stand but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} shall rise again upon the earth though he was not upon the earth by the malice of his enemies yet he should rise up again and stand and when should this be in the latter day 2. He argues from our Redeemer to himself because he shall rise again I shall rise again what is done in the head shall also be done in the members 3. He saith I shall see in my flesh with these eyes and not with anothers Lastly for himself for his benefit notwithstanding his â—eins were consumed though he were in that deplorable condition And what can be more plain to prove the Resurrection of the body so that if your eyes be not blinded that you cannot see you must of necessity confesse it You say here is a Mystery there is no Mystery except one of your own making and that is such a confused one as neither your self nor any man else knows what to make of it You say that the Redeemer was in Iob though he knew â—t not How could that be doth not his confession of his Redeemer of the Resurrection nay of his own Redeemer prove the contrary could any man make such an excellent confession of a thing and in such a manner as Iob doth and not know it can such fruits arise from ignorance Doth not Iob say plainly I know that my Redeemer lives You say that Iob was then in darknesse I say so too if you understand it of his civil estate for the Sun of his prosperity was set and therefore he comforts himself with a spiritual estate with the Resurrection a usual thing with the holy Prophets Isa. 26. 19. Thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in the dust for they dew is as the dew of herbs and the earth shall cast out the dead See Eze. 37. from the beginning to the ending where God signifies the deliverance of Israel out of captivity by the Resurrection of the dry bones To this purpose hath the Apostle Paul expressed himself in 2 Cor. 1. 8 9. For we would not brethren have you ignorant of our trouble which came to us in Asia that we were pressed