Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	put_v	seed_n	serpent_n	4,832	5	9.9632	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43607	Syntagma theologicum, or, A treatise wherein is concisely comprehended, the body of divinity, and the fundamentals of religion orderly discussed whereunto are added certain divine discourses, wherein are handled these following heads, viz. 1. The express character of Christ our redeemer, 2. Gloria in altissimis, or the angelical anthem, 3. The necessity of Christ's passion and resurrection, 4. The blessed ambassador, or, The best sent into the basest, 5. S. Paul's apology, 6. Holy fear, the fence of the soul, 7. Ordini quisque suo, or, The excellent order, 8. The royal remembrancer, or, Promises put in suit, 9. The watchman's watch-word, 10. Scala Jacobi, or, S. James his ladder, 11. Decus sanctorum, or, The saints dignity, 12. Warrantable separation, without breach of union / by Henry Hibbert ...	Hibbert, Henry, 1601 or 2-1678.; Hibbert, Henry, 1601 or 2-1678. Exercitationes theologiae.	1662 (1662)	Wing H1793; ESTC R2845	709,920	522

killeth the foolish man and envy slayeth the silly one It begins at the eyes but rots down into the bones Invidi● Sicul● non invenere Tyranui tormentum Hor Epist It is the same to the whole man that rust is to iron Socrates called it serram animae the souls saw and wished that envious men had more ears and eyes than others that they might have the more torment by beholding and hearing of other mens happinesses Invidia simul peccat plectitur For because it cannot come at another mans heart it feeds upon its own Like the little Fly to put out the candle it burns it self Or like the Bee it loseth its sting and life together Or like the Viper that leapt upon Pauls hand to hurt him but perished in the fire Or as the Snake in the fable that licked off her own tongue envying teeth to the File in the forge Or like him in Pausanius who envying the glory of Theagines a famous Wrestler whipt his Statue set up in honour of him after his death every night so long till at length it fell upon him and killed him Of the party whom he envieth at least in his heart because he wisheth him out of the world as Caracalla did his brother Geta of whom he said Divus sit modo non sit vivus I would he were any where so as I were rid of him Whosoever hateth his brother is a murderer In a word Envy looketh with a spightful eye like that of the Basilisk that hurteth the object upon which it sixeth Bitter envying Jam 3.14 15. It is earthly sensual and devilish Enmity Enmity is opposed to Amity and is Hatred irreconcileable Nothing can be said more this way for an Enemy may be reconciled but Enmity cannot It is a mutual malevolence between parties with a mutual desire to hurt and destroy each other There is Antipathy amongst creatures The mortal hatred between the Horse and the Bear the Swan and the Eagle the lesser Birds and the Owle c. The report is also though by some refuted between the Toad and Spider Magirus that they poisonously destroy each other As also that a Lyon is afraid of a Cock. Pliny saith The brood of Serpents and the generation of Mankind are irreconcileable enemies to each other And Bodinus saith there is such a capital antipathy between the Woman and the Serpent that in a great multitude of Men if there be but one Woman amongst them he makes at her and stings her about the heel But the sharpest hostility is betwixt the godly seed of the Woman and the wicked seed of the spiritual serpent Satan who so far as he is discovered to be what he is indeed is hated and abhorred of Mankind in general as he hates all Mankind without exception I will put enmity between thee and the woman Gen. 3.15 and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Self-denial In the very root of it 't is such a disposition or frame of heart in a man which inclines him that is makes him willing and ready to neglect himself in all personal and self-accommodations especially in outward things when and as the glory of God and general good of men require it for their furtherance and advancement He submits all interests ends and enjoyments whatsoever to the glory of God and good of men according to the occasions and exigencies of thes● He doth things contrary to his own interests and to the discommodating of himself in a manner denying any such person in being as himself This is prest 1. By express precept and command 1 Cor. 10.24 2. By the great example of Jesus Christ himself the Lord of all the Pattern in the Mount He laid down his life for us 1 Joh. 3.16 Rom. 15.3 3. By the example of some Saints 1 Cor. 9.9 Phil. 2.3 4. By the great promise of life and salvation Mat. 19.29 10.30 Mark 10.29.30 alibi Thus he casts the world into this heavenly Ecstasie by provoking men to drink their fill of the hope and expectation of the glory and great things of the world to come 5. By a formidable Engine able to batter and break in peeces the most adamantine heart Mat. 10.37 38 39. cap. 5.29 30. It 's the greatest slavery in the world to be subject to our own passions For Just Martyr a man may be overcome of his enemy either by fortune or advantage which when they alter he may recover his honour and repair his loss because he still bath the heart and courage which he had at first But he that is overcome of his own passions is in desperate case because the inward hold which was his own is lost It is the greatest victory to overcome ones self and to give his judgment power over his affections which will ever advise him to unmask those blind guides and to look to that course which is most for his honour and safety Valentinian the Emperor dying affirmed That he was proud of one of his victories only viz. That he had overcome his own flesh that worst of enemies Darius in fight against Alexander cast the Crown from his head that he might run away with more speed Let us much more cast away every impediment and run with patience the race that is set before us A man must deny 1. Suos his friends 2. Sua his goods 3. Seipsum himself This last is the most difficult A man will rather say nay to all the world Proximus egomet mibi than to himself yet either this must be done or else he himself is undone If any man will come after me Mat. 16.24 let him deny himself Self-love He that is wholly shut up within himself is an odious person And the place he lives in longs for a vomit to spue him out It is his Pleasure his Profit and Preferment Haec tria pro trino numine mundus habet saith one that is the natural mans Trinity and his Carnal self that is these in Unity Self-love writes as that Emperor did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for mine own use only It makes men like those envious Athenians who sacrificed for none but themselves and their neighbors of Chios Contrariwise true Christian love wisheth well to Community Quoted by Mr. Burroughs His heart divis I would to God said Mr. Dod I were the worst Minister in England Not wishing himself worse but others better Much like that of Paul Act. 26.29 Self must be shouldred out all private interests let fall and all self-respects drowned in the glory of God and the publick good or else we want that pious ingenuity that becometh Saints It is said of Cato Lucan that he did Toti genitum se credere mundo And Timothy was of a choise and excellent spirit that naturally cared for the Churches welfare Phil. 2.20 Men shall be lovers of their own selves 2 Tim. 3.2 For all

are in themselves by custome in sin hardened as a just judgment he gives them over to Satan and his power but doth never restrain them from good and the means of it 4. Say not that sin came upon men by reason of the rigour of Gods Law which is impossible to be kept for when God gave his Law at first man was able to keep it and it came by his own default that he was not able to keep it afterwards 5. For thy self if thou have truely repented and do beleeve in Jesus Christ and hast in thee the signs of a child of God for thy part thou art free from this danger and out of all question in a safe estate and therefore oughtest not to grieve but rejoyce with singular praise to God I might enlarge I onely adde It should much satisfy us that however in the day of Jesus Christ those mysteries of Religion shall be broken open and all then shall be made clear unto us as clear as the shining of the Sun at noon-day God lets Reprobates alone which is a sad Omen Hos 4.14 17. Ezek. 16.42 Never was Jerusalems condition so desperate A man is ever and anon medling with his fruit-trees paring and pruning c. But for his Oakes and other trees of the forrest he lets them alone till he comes once for all with his axe to fell them Jude 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.8 2 Pet. 2 12. Men who were before of old ordained to this condemnation That is written down enrolled set down in the black bill Christ is a stone of stumbling and a rock of offence even to them which stumble at the word being disobedient whereunto also they were appointed Opposed to chosen vers 9. These as naturall bruit beasts made to be taken and destroyed Rom. 9 2● The vessels of wrath fitted to destruction Indeed Molinaeus saith well Non dicit Deum ●o● aptasse adinter●tum ne vintretur dicere Deum eis indidisse peccatum quo adexitium preparentur Gospel-Mercy and Grace Promises WHereas Jesus Christ is said to be the Mediatour of a better covenant which was established upon better promises It would be known whether the New Test● have better promises than the Old Hebr. 8.7 was not Christ promised to them in the time of the law as well as to us in the time of the Gospel Did not God say to Adam The seed of the woman shall break the serpents head To Abraham in thy seed shall all Nations be blessed How then are our Promises better than theirs when as Christ and the Kingdome of heaven were promised to them as well as to us Answ In the promises there are those two things considerable 1. The matter 2. And the manner As for matter and substance the Promises were all one both in the Old and New-Testament that is Christ and eternal salvation by him But ours in respect of the manner are better and do excel theirs For 1. Their Promises were included within the narrow compass of Judea our promises are blazed all the world over 2. Their promises were published by men by the Patriarchs Prophets which were but servants ours by Christ the Son of God 3. They according to the promise had the graces of Gods spirit as well as we have yet not in such abundant measure as they be now poured out in the time of the Gospel 4. Their Promises were dark and obscure covered under the vail of many Ceremonies and shadowed out by temporal things Ours are more cleare and evident 5. Theirs were at the delivery of the Law with a condition Do this and live Cursed be he that continueth not in all things c. Ours beleeve and live 6. The Sacraments whereby the Promises were confirmed unto them were more hard and difficult the cutting off the fore-skin the preparing of a Lamb for every house Ours are more easy and familiar the sprinkling of a little water the procuring of bread and wine 7. Their promises were of things to come there should come a Lamb that should take away the sins of the world Ours are of things already come and exhibited This Lamb is come and hath offered up himself on the Altar of the Crosse for us Thus hath God in mercy vouchsafed us better promises surely he looks for better obedience at our hand To whom much is given much is required See at once both the goodness and faithfulness of God his goodness in that before he gave his Son he gave the Promise of him he was Promissus priusquam missus first assured verbally then sent actually and his faithfulnesse in that as he promised so he gave him Sicut promissus sic missus he was not more mercifully promised than faithfully sent Divine promises are as sweet bits to stay our stomacks before the full meal of actual performances Promises saith Cyril are Christi manitissima Cyril whereunto the righteous run and are safe Dicta Jehove sunt dicta pura we should expectare impletianem Divine promises shall be performed as sure as the heavens are over our heads and the earth under our feet God doth not pay his promises with fair words only as Sertorius is said to do 〈◊〉 neither is he like Antigonus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignominiously so called because forward in promising slack in performing but as his love moved him to promise so his truth bindeth him to performe When God hath once passed his promise and so made himself a voluntary debter he faileth not to performe it Though God will come according to his promise yet he will have his peoples prayers lead him Gods promises must be put in suit Exceeding great and precious promises 1 Pet. 1.4 And thou saidst Gen. 32.12 I will surely do thee good Remember the word unto thy servant Psal 119.49 upon which thou hast caused me to hope Redemption Christ hath redeemed us both by price and power not as Moses that married a Black-more and she continued so but Christ changeth his Those whom Christ hath redeemed by his blood he doth also in some measure sanctifie by his Spirit For as in the natural body of man 〈◊〉 Andrewes the Spirit ever goeth with the blood there being in every part thereof an arterie to carry the spirit where there is a vein to carry the blood So it is with Christ his blood and his Spirit go alwayes together so that his blood doth never cleanse any man from the guilt of sin whom his spirit doth not in some measure sanctifie and free from the power and dominion of sin The Arminians Vniversal Redemption is endeavoured to be founded upon 1 Cor. 1● 22 Rom. 5.18 et alibi Upon occasion of which places an Armiman uttered these Blasphemies in publike Lord thou saiest thou art just if thou savest not all by Christ as thou damnest all by Adam I say thou art not just Lord thou saiest thou art love if thou savest not all by the second

flesh yet without sin to take away sin Heb. 2.17 18. Non ignara mali miseris succurrere disco In all things it behoved him to be mâde like unto his brethren that he might be a merciful and faithful High-Priest in things pertaining to God to make reconciliation for the sins of the people who being tempted might be able to succour them that are tempted Now to participate of the nature of Mankind by propagation he was as was requisite born of a Woman an unspotted Maid whose womb was the seminary of our happiness according to the prediction Gen. 3. The seed of the woman shall break the serpents head And not to participate of Mans sin but to be Holiness to the Lord Armin. He was conceived by the Holy Ghost Quo nativitas saith one qua erat supra naturam sed pro naturâ mirabili excellentiâ naturam superans eandem virtute mysterii repararet Whereby the Birth which was above the sphere of Natures activity yet for nature surmounting Nature through the excellence of a miracle might repair the same by the unparallel'd virtue of an admired Mystery Thus the Word was made flesh by whose powerful word Flesh and all things visible and invisible in Heaven and Earth were made To him the Father of Heaven gave the order of Priesthood determining to have no other consideration or price for the ransom of transgressors but his flesh His righteous soul poured out for them should save theirs This was the reason why the Angel named him by command from Heaven JESVS At which reverend and holy Name carrying in it an intimation of our Redemption we the redeemed of the Lord in remembrance of the benefit purchased for as by him 1 Cor. 6.20 with a religious lowliness ought to bow to him the soul the body for the Lord Jesus hath bought both So that I may justifie with a forein Doctor Quòd faelix videri culpa possit quae talem meruit habere Redemptorem That sin may seem somwhat happy that stood in need of and obtained so prevalent so worthy a Redeemer To make good what hitherto hath been said of the Lords Messias I must pitch my thoughts upon two points 1. Upon the manner of ordering Christ Jesus our High-Priest 2. Upon his efficacious execution of this office He was ordered our High-Priest by covenant by oath The first was usual in the ordination of the Levitical Priests Cap. 2.5 My covenant saith the Lord by the Prophet Malachy was with Levi of life and peace This other is peculiar to the Priesthood of the Son of God after the similitude of Melchisedeck's For those Priestwere made without swearing of an oath but this by an oath by him that said unto him The Lord sware and will not repent Thou art a Priest for ever after the order of Melchisedeck In the covenant on Gods side with Christ Jesus our High-Priest there are two things The demand of an act to be performed and the promise of a liberal remuneration The thing demanded of him was the laying down of life for the life of the world a voluntary submission to the death of the Cross to free us from the cross of the second death The thing promised upon performance was He should see his seed Isa 53.10 he should prolong his dayes the pleasure of the Lord should prosper in his hand He should remain a Priest time out of mind and that according to the order of Melchisedeck that is by the punctual exercise whereof he should be advanced to the Regal dignity The covenant again on our Saviours side with God consisted also in other two things answerable to the former A free promise of yieldance to the demand of his Father and the acceptation of the promised reward See his reply Heb. 10.9 Lo I come to do thy will O God Which done being the shedding of his blood for the remission of sins to the lowest step of humiliation and exact obedience God did highly exalt him unto glory to be King of righteousness and Prince of peace Mutus fit oportet qui non laudarit Herculem giving him a name which is above every name that at the name of JESVS every knee should bow of things in heaven and things in earth and things under the earth c. Such was his heroick spirit anointed with the oil of gladness above his fellows that He endured the cross and despised the shame for the joy that was set before him Of this joy we with others that believe in him shall one day have an exuberant fruition For to this very end such an High-Priest became us To this Covenant of grace and peace God addeth an Oath which hath its use in this blessed Contract It tends 1. To the ratification of this Priesthood to make it sure 2. To the demonstration of the immutability and dignity of it For the first Albeit no word of God coming from his mouth can be taxt of the least inconstancy yet is he pleased to imitate men in their manner of contracting in matters of moment 1. To raise up our weak hopes to a sublime pitch of assurance in him 2. That our High-Priest trusting to a double Anchor that cannot be removed the one of Promise the other of an Oath might with an undaunted confidence sleight the reproach and undergo the pain that was to befall him For the second Gods oath exempts both this Priesthood and the second Covenant from all immutability containing in it a peremptory implicit decree for their eternity Quicquid juramento confirmat Deus id aeternum est immutabile Whatever God confirms with an oath is perpetual and unchangeable The reason why the Lord did not establish Levi's Priesthood and the first Covenant of Works with the sacred religion of a solemn oath was because he intended it an alteration in time to make the Lord Jesus a Surety of a better Testament not after the Law of a tarnal Commandement but after the power of an endless life By my self have I sworne said Abrahams God to him in thy seed shall all the nations of the earth be blessed This Seed is Christ proceeding from him after many successions of ages and generations this Blessing is the Redemption of Man-kind by that seed term'd the Son of Man in the execution of his Priestly Office which is irrecoverable A Saviour in solidum by which he is able to save them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the uttermost that come unto God by him Faelices nos quorum causà Deus jurare voluit miseros si ne juranti quidem credimus Happy are we for whose sakes God would swear Most unhappy we if when he swears we believe him not but be disobedient It makes also for the dignity and honour of this Priesthood 't is of an higher estimation than that of Levi for unto that were sinners called to this onely the most Holy the Son of God The sacrifices of that though many

head in every state and condition whether we consider his state or the state of the Church 1. If his he was head in the state of his humiliation whilest he was conversant among us here on earth so is he now in his state of exaltation unto glory sitting at the right hand of God the Father 2. In the state of the Church let it be in what state it may be Christ is the head thereof who will be with it even to the end of the world in prosperity in adversity in plenty in poverty in a wastful persecution in a flourishing peace Christ ruleth it Christ protecteth it And it being collected out of divers nations sects vocations and conditions of men Christ doth respect them all equally not for any sinister or worldly respect preferring one before another but receiving all in the bowels of mercy into one mystical body For of a truth he hath no respect of persons the outward or contingent conditions are not reflected upon but into whom the supernatural qualifications of the Spirit are infused be they Lazarusses or Vivesses be they Kings or Beggars be they Jews or Turks or Indian Christ Jesus is their head Last of all Christ Jesus is the head of the Church in all authority It is his own voice that said All power is given unto me both in heaven and in earth Undependent supremacy is proper unto him Hence is he stiled by St. John in the Revelation the King of Saints he exercising dominion over them and they promising professing performing all lawful obedience unto him In the 2. of Hebrewes 10. he is termed the Captain of our salvation which may have allusion unto that Josh 5.15 where he is called the Captain of the Lords host who as he beats down our enemies before us unweaponing them and dispossessing them of all forcible lability to lift up their heads against us so doth he environ and surround us about with his special grace and ever operative Providence as that we do obtain a most secure convoy to the land of the living which is the inheritance of the Saints in glory Life and death are at his most just diposing and none are exempted from awful subjection to his imperial Scepter His authority reacheth over all and the limits of his jurisdiction extend as far as his alsufficient and unresistible omnipotency Thus Christ is head of the Church in all places at all times in all states and conditions and in all authority I put a period to my discourse on this head passing over to the next the womans head And the head of the woman is the man The surpassing wisdom and power of the infinite Creator having made woman an help-meet for man whom he made ruler over all his creatures when he made him implyed by the subject-matter out of which she was made mans soveraignty over her So much also is intimated by the priority of time wherein Adam had being and existence before her upon which ground the Apostle frames this speech I suffer not a woman to usurp authority over the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.12 for Adam was first formed then Eve who in the processe of time becoming a pernicious help unto him by the cunning sleight of the subtil serpent wrought both their own overthrowes Whence the Apostle by way of Argument maintains mans principality over the woman Vxor mea tota in fermento est Said he in Plantus proceeding thus vers 13. and Adam was not deceived but the woman being deceived was in the transgression whereof the woman being convicted by the righteous Judge of all the world to whom the secrets of all hearts are open in express terms delivers this positive and resolute determination of the case to put it out of all question Genes 3.16 Thy desire shall be to thy husband and he shall rule over thee God the first Author of the sacred bond of Matrimony hath by a definitive sentence ordered that the man shall be the head of the woman the husband of the wife In token whereof it was the custome among the Hebrewes that the wife when first presented to her husband covered her head with a vaile Rebecca took a vaile and covered her self Genes 24.65 and for this cause namely in sign of subjection ought the woman to have power over her head 1 Cor. 11.10 where by power Over all Muscovie it is a custome observed that a maid id time of woing sends to that suiter whom she chooseth for her husband a whip curiously wrought by her self in token of subjection unto him Heyl p. 347 Numb 5 1● the Apostle understandeth a vaile Should any ask the question why he doth denote this vaile by the name of power especially seeing it was in token of subjection I reply that the Apostle being an Hebrew of the Hebrews might have respect unto the Hebrew word Radid signifying a vail which is derived from the root Radad to bear rule and authority and so might use the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power in the same sence the Hebrews did And intruth what was this subjection to the husband but a kind of power and protection derived unto the wife in comparison of her former state of virginity Wherefore in case her husband were jealous of her among other tokens of sorrow she was commanded to stand at her trial with her head uncovered intimating thereby that if she could not then clear her-self she was from thence forward deprived of all power which before she enjoyed by her husband Now for further satisfactory information in this point my discourse shall be divided into two rarts 1. The one containing the respects wherein the man is the womans head 2. The other the mutuall good offices to be performed by both to each other For the former the man is the head of the woman 1. In respect of discrepancy flowing from the several properties of an head differencing it from all and every singular part of the body 2. In respect of congruity and agreement effected by a uniformity radicated and established in the very nature and essence of the head and members by the immutable law of the Omnipotent God As for the first the respect of discrepancy it is fourfold The head differs from the members in regard of eminency and dignity so man from the woman hence the government of the woman is committed to the man Equity pleads for it for from him she first received her nature her name her honour Her nature she was framed out of the rib of man and 't is a Maxime in the art of reason that Causa est potior effectu the cause doth exceed the effect in excellence Her name she shall be called woman saith Adam for she was taken out of man Her honour in that she is one flesh with man they both shall be one flesh from which unity doth issue a communication of honour For if one member be honoured all the rest rejoyce

constrained to fell one of his sons into perpetual bondage that he might thereby save the rest from a present famine who calling all his dear children unto him and beholding them as Olive-branches round about his table could not resolve which he might best spare His eldest son was the strength of his youth even he that called him his father and therefore not willing to part with him his youngest boy was his nest-chick whom he dearly beloved A third resembled his progenitors having his fathers bill and his mothers eye and for the rest one was more loving and another more diligent a third more manly c. Therefore he could not afford to part with any Like as a Father pitieth his children Psal 103.13 Mother The Greeks commonly called their children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine Chari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darlings and so they are especially to mothers which usually are most tender of them There is an Ocean of love in a parents heart a fathomlesse depth of desire after the childs welfare in the mothers especially I was my fathers son Prov. 4.3 tender and onely beloved in the sight of my mother Widow It is a calamitous name The word by which a widow is expressed in the Hebrew as well as her condition calls for help and pity It comes from a root that signifies either 1. To bind indeed the widow may be so called both because she is as it were bound about with afflictions and sorrows As also by the rule of contrary speaking bound that is she is not at all bound but free and loosed from her husband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.1 2 3. 1 Cor. 7.39 Or 2. To be silent death having cut off her head she hath lost her tongue and hath none to speak for her When the Apostle saith of the widow indeed that she is desolate he seemeth to allude to the Greek word for a widow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desolor destituo which comes of a verb that signifies to be desolate and deprived So the Latine Vidua à viduando God therefore pleads for such as his Clients and takes special care for them The Pharisees are doomed to a deeper damnation for devouring their houses Mat. 23.14 And Magistrates charged to plead for them Isa 1.17 And all sorts to make much of them and communicate to them Deut. 24.19 20 21. Plead for the widow Isa 1.17 Fatherless These two desolate names are often found alone but oftener as one in Scripture the widow who is dis-joyned from her husband and the fatherlesse who are bereaved of their parents Per viduam Pupillum omne genus miserorum hominum significatur Pined are commonly joyned together And in a large sense these two names signifie any that are in distresse and need out charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenebrae orphans are as it were darkling We are orphans and fatherlesse saith the Church Lam. 5.3 And we are all Orphans said Queen Elizabeth in her speech to the children of Christs Hospital let me have your prayers and you shall have my protection Judge the fatherlesse Isa 1.17 Infant As a tree by the roots is fastned to the earth and by the fibrae the little strings upon them draws nourishment from the earth so is it with an infant in the womb the Navel fastens it to the mother and by the veine and arteries in the Navel it fetcheth in nourishment and spirits Hence Plutarch likens the Navel to the roap and Anchor which stayes the Infant in that harbour of the mothers womb and when it is cut the Infant goes from harbour to the sea and stormes of the world Hence some make the Infants tears a presage of sorrows as if he wept to think upon what a shore of trouble he is landed or rather into what a sea of stormes he is lanching when he comes into the world such storms as he shall never be fully quit of till he is harboured in his grave Infants are not innocents Infantes non sunt insontes but estranged from the womb they go astray as soon as they be born Psal 58.3 The first sheet wherein they are covered is woven of sin and shame Vt u●tlea statim urit cancri retrecedunt ●●hiuus asper ell Ezek. 16. Infants have sin though unable to act it● as Pauls viper stiffe with cold might be handled without harm yet was no lesse venemous But no sooner can they do any thing but they are evil-doing as young nettles will sting young crab-fish go backward and as the young urching is rough Therefore an Infant as soon as he liveth hath in him the seeds of death Not onely is man acting sin but nature infected with sin the subject of and subjected to the power of death Rom. 5.14 Sin is the ●eed of death and the principle of corruption God doth Infants no wrong when they die their death is of themselves for they have the seed of death in them The Macedonians being to conflict with the Grecians took their young King in his cradle and brought him into the field thinking either they could not be beaten their Soveraign being present or that none would be so inhumane as to hurt an helplesse infant Suffer little children to come unto me and forbid them not Luke 18.16 for of such is the kingdome of God Birth The first woman was in a sense born of a man Mulier dicitur virago quia de viro sumpta from which she receives her name but since all men are born of a woman That is the formation and production of man is from the woman in her the body of man is framed by the mighty power of God and all the pieces of it put together and in her man receives his life and quickning Hence it was that Adam who at first called his wife woman because she was taken out of man calls her afterwards Eve because she was the mother of all living And upon this ground some Nations have made a Law that all descents should be reckoned by the mother because the mother gives the greatest contribution towards the bir●h and bringing forth of man Plut. de clar Mul●er cap. 9. Apud Lycios siquis percontetur quà familiâ ortus c. A matribus genus suum repetere solebant quod plurima substantia quâ constamus materna sit The birth of man speaks two things his 1. Frailty 2. Faultinesse For he is born of a woman the weaker vessel who both breedeth beareth and bringeth forth in sorrow a weak sorry man And is ante partum onerosa in partu dolorosa post partum laboriosa every way calamitous neither is the child in a better condition And as that which is weak cannot produce that which is strong so neither can that which impure send forth that which is clean An Heathen could say cum primum nascimur in omni continuo

of such difficulty that if he withdraw the supporting assistance of his active Spirit from us we cannot hold out Do we preach 't is as the Spirits gives us utterance do we pray the Spirit helpeth our infirmities do we beleeve he increaseth our faith and helps our unbelief do we live the life of grace Christ liveth in us by his Spirit Are we constant in our profession and holy exercises of Religion that constancy cometh from above by the effectual working of the divine power In all these his grace is sufficient for us and in doing them his Spirit worketh with us Thus much concerning Gods good will towards men expressed in spiritual matters As for his good will in temporal it is as clear as the sun we need no demonstration But because the extraordinary favours of God may not slip out of our memories think upon our deliverance from that intended invasion in eighty eight how that part of the invaders became as weak as water and part were over whelmed in the depths of the sea alive like Pharaoh and his host Think upon that horrid work of darkness the Gunpowder plot how vain the conspiratours were in their imaginations The Lords stretched out arme overcame the one his all-seeing eye discovered the other See thy Regína Dierum and by his Providence were both brought to nothing Think upon the Stupendious works of Divine Providence in the wonderful safegarding and happy restoring of our gracious King to which I have abundantly spoken upon occasion Without doubt all these and infinite more are sensible tokens of Gods good will in Christ toward us Wherefore 1. We may with comfort confidently approach to the throne of grace where we may receive of the Father whatsoever we ask in his Sons name for for his sake he will deny us no good thing seeing that in him he beares good will toward us Thus much the occasion of this text may assure us of which is the incarnation and birth of our Saviour It being the foundation of all our joyes and all good things we enjoy By it God comforts Adam the seed of the woman shall break the serpents head Jacob is comforted by the vision of a ladder reaching from heaven to earth and the Angels ascending and descending by it the mystery whereof may be this The ladder is Christ the foot of it on earth noteth his humanity man of the substance of his mother born in the world the top reaching to heaven noteth his divinity Job 19.25 God of the substance of his Father begotten before all worlds perfect God and perfect man by which union of natures he hath joined earth and heaven together that is God and man The going up and down of Angels by the ladder sheweth how by Christ the service of Angels is purchased unto us all which accordeth with that in Joh. 1.51 Verily verily I say unto you faith our Saviour hereafter ye shall see the heaven open and the Angels of God ascending and descending upon the Son of man Job again comforts himself in this that his Redeemer of his own flesh as the word signifieth liveth In the Old Testament they which sought to God came to the Ark or Propitiatory and there were they heard and received Gods blessing Now Christ God and man is instead thereof his Godhead being the fountain of all good things and his flesh or Manhood a pipe or conduit to conveigh the fame unto us Wherefore let us rejoyce in God our Saviour and comfort our selves in his good will towards men Moreover 2. We may the better bear temptations and afflictions and slight the assaults of the world That which in Spaniards deserveth the greatest commendations is an unmoved patience in suffering adversity accompanied with a settled resolution of overcoming them This if we attain unto in Christianity will shield us from despair and distrust for we may be well assured that God to his distressed servants is the neerest when he seemeth furthest then sweetest when he seemeth sowrest and then up in wrath to revenge our wrongs when the world doth think he hath forgot us For still he beares goad will towards us Lastly we must acknowledge Gods good will through Christ to be the sole cause of all our happiness It is a true Maxime in Divinity Publisht in Austins time Vniversa salus nostra Aug. Ned. Cap. 34. magna miserecordia tua Our safety on earth our salvation in heaven proceed from thy abundant mercies O Lord. Thus the Father the Son and the holy Ghost do all join together in one immutable resolution to prove their good will towards men The issue whereof cannot be but exceeding good For as Astronomers do well observe that when three of the superiour lights do meet in conjunction it bringeth forth some admirable effects So now seeing that these three infinite lights of the world three persons of the Deity are met together in one good-will towards men this benevolous aspect produceth this admirable effect that all true beleevers shall be hereby exalted into glory For which with thankful hearts we ought ever to pay the tribute of obedience And in assurance whereof to rest in Gods promises which can never faile In his name I end as I did begin To whom as the Angels did before us and duty ever binds us be rendred all honour and glory both now and for ever Amen The Necessity of CHRISTS PASSION AND Resurrection ACTS 17.3 Christ must needs have suffered and risen again from the dead I Am induced by these words to relate the greatest wonder of the world wherein is comprehended the profoundest Mystery of our salvation That the Son of God should become the Son of man that the Lord of glory should come in the forme of an humble and dejected servant that the Sun of righteousnesse should be deprived of light and then that the sole Author of our life should be put to death Weigh but the reason and the wonder is the greater It was for our redemption all this was effected and can there be a greater wonder then that he that knew no sin would putting on mortality suffer unutterable tortures both in soul and body and be content to die to save those that knew nothing but sin certainly there cannot be a greater wonder The most professed enemy to sinners herein did become to sinners the most professed friend He is ready to save who might be more ready to destroy But mercy binds the hands of justice and justice is overcome of mercy The eternal wisdome beholding from above with the gracious eye of pay the forlorne estate of mankind after their apostasy and treacherous violation of the sacred Covenant contrived a project not to be contrived by the Art of man whereby our Redemption should be wrought and liberty obtained Gods love to us did exceed our sins Our sins are not so great are not so many but his love can cover them and his mercy pardon them And where men come

the Christ the Son of God is most forward to deny him his former protestations were forgotten his present commodity only thought upon And when the rascal multitude came forth with swords and staves and brought him to the Council all his friends forsook him the Shepherd smitten the sheep were scattered Friends and foes Jews and Gentiles men and women high and low rich and poor Prince and people added something to his Passion to augment his woe The Kings of the earth took counsel together against the Lord and against his Anointed The Elders of the people the chief Priests and the Scribes beat their brains together to take away his life They send him to Pilate Pilate sends him to Herod Herod sends him to Pilate again and Pilate sends him to his death Thus was he tossed from post to pillar In all these places he suffered in his good name by blasphemous speeches uttered against him in numbring him amongst transgressors placing him betwixt two thieves In his honor and glory by opprobrious terms and scandalous irrisions and mockings In his substance in that they took away his garment In his soul he suffered sorrow and anguish and great fear surprised his heart In his body he suffered wounds and stripes Insomuch that it may be said Was ever any sorrow like his sorrow Were you present to behold the whole passage of his Passion you might see his head compassed about with a crown of sharp thorns instead of a crown of pure gold you might see his glorious Visage which the very Angels admired contemptuously spitted upon and his cheeks smitten with the palms of their hands You might see his hands and feet fast nailed to the Cross which he himself did carry and his sides thrust thorow with a spear You might see his blood trickling down to the ground and himself through the pangs of death and apprehension of the Fathers wrath lighting upon him for our sins crying My God my God why hast thou forsaken me Hereupon saith Bernard O bone Jesu quid tibi est nos peccavimus tu luis opus sine exemplo gratia sine merito charitas sine imo O blessed Saviour what ails thee We sinned and thou by thy blood dost expiate our sins here is a work without example grace without merit and love beyond all measure He felt the wrath of God upon his soul he felt the hand of a sin revenging Judge taking vengeance for the sins of the world upon him then taking away the sin of the world Where you might see also no sense free from passion As for his Touch he was smitten and nails thrust through his flesh as for his Taste he drank unpleasant vinegar and gall as for his Smell he was in an infectuous place the place of dead mens skuls as for his Hearing he was vexed with the uproars and hideous blasphemies of those that blasphemed and derided him as for his Seeing he beheld with grief his Mother and the Disciple that loved him shedding tears for him and observed no noubt in the anguish of his spirit the madness of the actors of his death Hence proceeded that heavenly prayer Father forgive them they now not what they do This was the lamentable case he was in until he gave up his Ghost They gave him no rest no rest in his body nor in his soul until his soul departed Thus he suffered and thus in suffering he died died the most ignominious and cursed death 2 Cor. 5. ult God made him to be sin for us that knew no sin that we might be made the righteousnesse of God in him Christ hath redeemed us from the curse of the Law being made a curse for us for cursed it every one that hungeth on a tree Gal. 3.13 Nothing could appease the wrath of the Father but the death of his Son Who died First to satisfie the justice of God for the sin of mankind for he once suffered for sins the just for the unjust that he might bring us to God 1 Pet. 3.18 being put to death in the flesh 2. To manifest the truth and reality of the nature assumed to wit his manhood that he was true man and no phantasme 3. That by his death he might free us from the fear of death Forasmuch then as we are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death that is the Devil and deliver them who through the fear of death were all their life-time subject to bondage 4. That by dying corporally for sin and unto sin he might give us an example of dying spiritually to sin for in that he died he died unto sin once Heb. 2.14 15. but in that he liveth he liveth unto God Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. Rom. 6.10 11. Crux pendent is Cathedra docentis Christ also suffered for us leaving us an example that we should follow is steps 1 Pet. 2.21.5 That by rising from the dead he might make known the power whereby he overcame death and give unto us a lively hope of our resurrection from the dead And thus much for the sufferings of Christ generally exprest and specially implied The next point is the necessity of the sufferings and death of Christ Christ must needs have suffered It was necessary that Christ should suffer and in suffering die Necessitate decreti by the necessity of Gods Decree and infallible prescience Truly Luke 22.22 the Son of man goeth as it was determined Which determination is more plainly exprest Acts 2.23 Him that is Christ being delivered by the determinate counsel and foreknowledge of God ye have taken and by wicked hands have crucified and slain In which respect it was inevitable And albeit he prayed Father if it be possible let this cup passe from me yet he submit shi● will to the will of his Father in saying yet not my will but thy will be done It was the eternal will of God and his unchangeable Decree that Christ should suffer for us it was foreordained before the foundation of the world 1 Pet. 1.20 And although his will was that that cup might passe over him that so his life might be prolonged yet consider this vitam appetit ut homo saith Theophilact Theophil in Luke 22.42 he desired life as he was man yet as an obedient child ever correspondent to his Fathers desire adds this withal not my will but thy will be done which is not seperate from my divine will saith the same Father It was necessary necessitate obligationis by the necessity of a promise whereby God was obliged and bound to see it actually performed Promises are a due debt Promissa cadunt in debitum That God promised this it is apparant by that speech of his the seed of the woman shall break the Serpents head and

speaking unto Abraham he saith That in thy seed shall all the nations of the earth be blessed It was necessary necessitate praecepti by the necessity of precept Hitherto are referred the Types of Christ which were significant intimations of his succeeding passion As Abrahams offering up his son Isaac the brazen Serpent erected in the Wildernesse according to that John 3.14 As Moses lifted up the Serpent in the Wildernesse even so must the Son of man be lifted up The Paschal Lamb was a type hereof for Christ is called the Lamb of God John 1.29 that takes away the sins of the world Besides this the Prophets did precisely foretel the particulars of his suffering how his familiar friend should betray him Psal 41.9 What price he was sold at for thirty pieces of silver Zech. 11.12 What became of these thirty pieces ver 13. What time he should suffer Daniel How his Disciples forsooke him and Peter denied him Psal 38.11 Zech. 13.7 It was foretold that he should be falsely accused Psal 41. That the great ones of the world should plot his fall Psal 2. His silence is noted Isa 53. So are the spittles wherewith they defiled his face Isa 50. And the buffettings and smitings that he suffered at their hands Isa 53. The Reed in his hand the mockings and reproaches the Vinegar and Gall the parting of his rayment the piercing of his hands and feet and sides the staring upon him and wagging their heads his crucifying betwixt two thieves and his last parting with the very words he used then were precisely revealed by God to the Prophets and set down by them in Scripture Our Saviour himself saith Luk. 9.22 that the Son of man that is himself must suffer many things and be rejected of the Elders and chief Priests and Scribes and be slain Caiphas being high Priest prophesied as much John 11.50 That it is expedient for us that one man should die for the people and that the whole nation perish not And as the Poet speaks Vnum pro multis dabitur caput It was necessary necessitate indigentiae by the necessity of our want We stood in need of his sufferings without which we could not be saved for without the shedding of blood Hebr. 9.22 there is no remission It was the ordinance of God from eternity that by blood we should be redeemed and no otherwise Not that he could not redeem us otherwise but that he would not otherwise deeming this way the most convenient And therefore lastly It was necessary necessitate commoditatis by the necessity of commodiousness and conveniencie There was no better away to free us from sin to work our salvation to reconcile us to God than by the sufferings and death of the Son of God I doubt not but God in his infinite wisdom might have used another means for the saving of our souls besides this but lest we disparage Gods judgment we cannot say but this was the most convenient and best because it was the determination of his will before all time Which was the reason that Saint Cyprian aver'd this Non reconciliare Deo potuerit exules damnatos quaelibet oblatio nisi sanguinis hujus singulare sacrificium not every oblation could reconcile such unto God as are banished from the presence of God and worthy of condemnation but only the peculiar and only propitiatory sacrifice of the blood of Christ The necessity of this conveniencie consists in these respects beside freedome from sin and reconciliation to God 1. In that it serves for the manifestation of the love of God to us according to that Rom. 5.8 God commended his love toward us in that whiles we were yet sinners Christ died for us And herein is the love of Christ also commended greater love can no man shew than to lay down his life for his friends but Christ did his for his foes Now it was necessary for us to have assurance of the favor of God which is given us by the death of his Son 2. In that it serves for an example to us of obedience to the pleasure of our heavenly Father Of humility of constancie of righteousnesse and of other vertues and graces manifested in his Passion 1 Pet. 2.21 Christ suffered for us leaving us an example that ye should follow his steps 3. In that it served to procure for us with a great deale more conveniencie Hebr. 10.20 justifying grace and eternal glory by a new and living way which he hath consecrated for us through the vail that is to say his flesh 4. In that there is brought upon man a greater necessity of keeping himself free from sin being that he understands that he is redeemed with the precious blood of Jesus Christ 1 Cor. 6.20 The Apostle saith that ye are bought with a price therefore glorifle God in your body and in your spirit which are Gods The consideration of Christ's death should be a means to deteine us from transgressing the Divine Ordinances and to keep us within the compasse of his Law Passe the time of your sojurning hear in fear for as much as ye know that ye were not redeemed with corruptible things as silver and gold from year vain conversation but with the precious blood of Christ as of a Lamb without blemish and without spot 1 Pet. 1.17 18 19. 5. In that it serves for the greater dignity of man That as man was deceived seduced and overcome of Satan So Satan might be overcome by a man And as man deserved death so death might be overcome by a man the man Christ Jesus 1 Cor. 15.57 Thanks be to God saith the Apostle which giveth us the victory through our Lord Jesus Christ And thus much of the necessity of the sufferings of Christ of the necessity of Gods Decree of his Promise of precept of our want and of conveniencie Here is no coactive necessity whether he would or not to suffer for he saith I lay down my life for my sheep He did suffer willingly yet his sufferings were not so voluntary as that they became arbitrary in his choise that is he might choose to suffer or not to suffer for Am●s Si Christi passiones nullâ fuissent lege impositae nihil pertinerent ad satisfactionem Now listen to the effects that these sufferings of his wrought for us By them we are freed from sin For He loved us and washed us from our sins in his own blood Rev. 1.5 And the blood of Jesus Christ cleanseth us from all sin 1 John 1.7 And from the power of Satan We meritted to be delivered up unto Satan the justice of God did so require it The Devil himself endeavoured to stop from us the way to life but the death of Christ opened the way for us and did exceed that power that was given to Satan of God by the righteousnesse of Christ he was overthrown Now saith our Saviour shall the Prince of this world be cast out And