DISCOVERIES. OR An EXPLORATION AND EXPLICATION OF Some Enigmatical Verities, hitherto not handled by any Author. viz. 

In the written Word of God.  
In the Commentaries of the Fathers.  
In the Cabal of the Stoics.   Many choice Inferences, and unheard of (yet considerable) Niceties, never before Proposed. ALSO, A Seraphic Rhapsody on the Passion of Jesus Christ our sole Redeemer.  
By S. SHEPPARD.  
London; Printed by B. Alsop, near the Upper Pump in Grubstreet. 1652.   

To the truly judicious and eminently learned, JOHN SELDEN, Esq.  
SIR,  
WEre not your humanity my Rock, I could not but be thought audacious, (if not insolent) to make you (learned Sir) Patron to this piece; you, whose works have carried your name and honour as far as learning hath spread her wings; you, whose smallest pieces, are worth whole volumes of other writers, so that the ancients have no cause to glory in their Livy, or their Seneca, since the best of those they so much boast of, are blended in your person, and you are master of all their perfections: but Sir, I know you will not think yourself disparaged, that I (how mean or infortunate soever am so bold thus to salute you, since you know (as well as I) the greatest Monarches ever yet in power, have deigned to accept (if I may speak modestly) and refund far unworthier subjects than these. You know Sir, that Mercury the God of wisdom, hath his house, his exaltation, and his triumph in one and the same sign; nevertheless, he hath greater force and efficacy in his unfortunate one. These Essays (for the most part) found production in the infamous Goal of Newgate, where (for my loyalty to the late King) I suffered a severe restraint almost fourteen months. These Delineations (I am confident) as dull as they are, will seem to some but as so many night-pieces; they will cry out, that like (the Cuttle fish, I hid myself too much in my own ink: But to you (most learned Sir) if I may seem but the least guided by celestial adjuvements, and worthy of your pardon, I have my wish, and shall esteem myself ever obliged, as becometh him that affectionately honoureth you, and is,  
Sir, The devoted servant of your worth S. SHEPPARD.   

To the Peruser.  
SOme of my friends (whom I unfeignedly honour for their learning, etc.) have of late been pleased to tax my studies (referring to somewhat I lately divulged) as incompatible with my profession, etc. but did they know how meanly I prise those pieces of frippery, they would suspend their censures; and be confident, that their Severitia (in that kind) cannot exceed mine▪ he that thinks worse of those Rhymes than myself, I scorn him; for he cannot: he that thinks better is a fool. We know that the greatest Kings and Statesmen sometimes purposely desert their stations, yet not forget who they are, nor what power they manage. But to let my friends know I can be serious, and (sitting in Porticu Zenonis) seem as sullen as the sourest of them, I present this to public view wherein I have endeavoured to stive as much good matter as I could in a little room (perhaps) to affront partiality, and opinion (the Goddess of the world) and beard the Zanzummims of Gyant-wits of the time. These Issays, and delineations I dedicate only to the judicious: for the Rabble of misguided Censors, I say—  

Hence ye big-buzzing little bodied Gnats;  
Ye tattling echoes, huge tongued Pigmy brats:  
I mean to sleep; wake not my slumbering brain,  
With your malignant weak detracting vein.   
S. SHEPPARD.   

An Alphabetical Table, Directing to the most material Observations throughout this Work.  

A  
Chap. 1. ANgels, that they are not unacquainted with things done here in this Elementary world. 

Sect. 2. All shall be saved, the manner how; an old error newly revived. All of old saved by the same faith, the same allegorically illustrated.  
Sect. 3. Apio the Grammarian.    
chap. 2, etc.  
Chap. 3. Adam and Eve lost Paradise by luxurious desires.  
Chap. 4. An apology for dancing and kissing. 

Sect. 3. Ambrose his reason why Eliah fled from the face of Jezabel, yet boldly met Ahab, 1 Kin. 10.  
Alexander the Great his continency.    
Chap. 5. Anthony's strictness. 

Ambrose his reason why Joseph left his coat with his Mistress.  
Sect. 3. Abraham not so long lived as his son Isaac, the reason way.    
Chap. 6. 

Sect. 2. Apolinarius his error.  
Sect. 3. All not capable of a resurrection, according to the jewish Rabbins; the names of those they except against.    
Chap. 7. 

Sect. 2. An account given how the resurrection of our bodies may be perfected by natural reason.  
Sect. 3. Angels, that they are always conversant with us here below, that they join with us in the first Petition of the Lords Prayer.  
Sect. 5 Angels, whether Ministerial in Christ's resurrection or not.  
Sect. 6. Angels, whether God will not use their aid at the last day in raising our bodies.     

B  
chap, 1. etc.  
Chap. 2. 

sect. 6. BOdy of man subject to six thousand several diseases.    
Chap. 3. Ba●●● bemoaning of a valiant (but drunken) Commander.  
Chap. 4. Sect. 3. Beautiful objects, how dangerous.  
Chap. 5. Brayding the hair, and painting the face, how lawful. 

Sect. 3. Baal-peor, the Idol of the Midianites, why worshipped by women.    
Chap. 6. Bodies assumed or sergeant receive their full perfection at their creation.  
Chap. 7. Blasphemy belched by Overton and his adherents.   

C  
Chap. 1. 

sect. 3. CYnocephalia that revived Homer.  
Cannibals, or the craws of Ravens, though digesting our flesh, not able to hinder the connexion of our bodies.  
Sect. 4. Conceits of the Jewish Rabbins, concerning Gods three Keys.    
Chap. 2. 

Chrysostom's place in heaven for the ancient heathen Sages.  
Causabon upon Baronius.  
Sect. 5, Covenants between God and Christ, before the creation of the world.    
Chap. 3. 

Cyrus' his defeating the Amazons.  
Carouse, the naturalising of the word amongst us.  
Chrysostom's observation upon Luke, 13. 45.    
Chap. 4. Capitol of Rome besieged, a rare example.  
Chap. 5. 

Conjectures why our Saviour opened so many eyes, and unlocked so many ears,  
Sect. 2. Cozenage practised by Jacob.    
Chap. 7. 

Sect. 2. Christ's resurrection powerful in reference to us.  
Sect. 4. Corah, Dathan, and Abiram, how equitably punished.  
Sect. 6. Curious inquiries concerning the resurrection of our bodies.     

D  
Chap. 1, &c,  
Chap. 2. 

Sect. 3. Distinction in the joy of the Angels.    
Chap. 3. Devils lodged in every grape, according to the Koran.  
Chap. 4. 

Doves engender at their mouths.  
Sect. 4. Defence of some Authors.    
Chap. 5. 

Sect. 2. Dambo the Hermit.  
Sect. 3. Dalilah, Sampsons' missresse dreadful in her very name.  
Dionysius the elder of Sicily, his colloquy with his son.    
Chap. 6. Damnable heresy, broached by Manicheus, and Marion.  
Chap, 7. Dullness and stupidity in the wisest of the Heathen in reference to true saving knowledge. 

Sect. 2. Disciples of Christ, how unlikely it was that they should steal away the body of their dead master.  
Sect. 4. Destruction of Sodom and Gomorrah by fire and brimstone, the great contradiction of nature therein.     

E  
Chap. 1. 

Sect. 3. Ezekiahs' description of the manner of God's actuating a general resurrection.    
Chap. 2. 

Sect. 2. Equality and continuance where alone to be expected.  
Sect. 5. Eternal life promised on God's part ere the world was, an expesition upon Titus, 1. 2, and Proverbs, 8. 13.    
Chap. 4. 

Sect. 2. Ease, how dangerous.    
Chap. 5. Easier to keep out then to cast out lust.  
Chap. 6. 

Sect. 2. Eye, and Touch, the fidelity of those two senses.    
Chap. 7. 

Sect. 2. Emblems and Types of the resurrection in the book of Nature.  
Sect. 6. Excrements, whether at our resurrection our hair and nails that have been cut from us, shall not rise with us.     

F  
Chap, 1. 

sect. 3. Fallacious dealing of the Jewish Rabbins, perverting the words of David, Psal. 3. 4.    
Chap, 2. Fullness of the Angel's joy. 

Sect. 4. Folly proceeding of wisdom the most foul.    
Chap. 3. 

Feasting of some the famishing of others.  
Feasts the Physicians best friends.    
Chap. 4. Fixing of the eye, how obnoxious.  
Chap. 5. etc.  
Chap. 6. Fashion of Christ not fantastical but real.  
Chap. 7. 

Sect. 3. Familiarity of the Angels with Maxkind.  
Sect. 6. Females whether they shall not be changed at the resurrection; and whether there shall be any distinction of Sexes.     

G  
Chap. 1. God's special revelation to the Angels.  
Chap. 2. God's mercy not to be limited to Christians only. 

Sect. 4. God's permission of Solomen to wade through the deep sea of vanity, the reason why.    
Chap. 3. Gluttony, bow rise in these times,  
Chap, 4. Gazing too greedily, how dangerous, instanced in Eve.  
Chap. 5. Gaudy attire the Bawd to lust.  
Chap. 6. 

Sect, God and man made one compound by Apollinarius.    
Chap. 7. 

Sect. 3. God's works mistaken by the heathen for their Gods.  
Sect. 4. God's retalliating vengeance.     

H  
Chap. 1. 

Sect. 2. HEaven not shut up till the time of Christ's incarnation, as Sergius and others affirm.  
Sect. ibid. Hosanna sung to our Saviour as he road to the Temple, the interpretation thereof.  
Sect. 3. How the resurrection of our bodies shall be wrought, according to the jewish Rabbins.  
Sect. 4. The wiser sort of Heathen, their opinion concerning the same.    
Chap. 2. Heraclitus with Socrates, ranked by Justin Martyr in heaven, the author's opinion concerning the souls of deceased Pagans.  
Chap. 3. Hillarion his rare abstinence.  
Chap. 4. How an idle person may be said to be the Devil's tempter.  
Chap. 5. 

Sect. 3. Heathens why they painted their lascivious God and Goddess naked.    
Chap. 6. How Nicodemus might be said to resort to an Saviour by night, etc.  
Chap, 7. Heathen by Philosophy and the scale of the creature ascended very high. 

Sect. 4, Herodias death.  
Hatto Bishop of Ments Gods wonderful judgement towards him.  
Sect. 6. Holy land why (in all probability) Joseph and the Patriarches were so solicitous to have their bones buried there.     

I  
Chap, 1, etc.  
Chap, 2. 

Sect, 3. JOy, how different from mirth, a definition of either.    
Chap. 3, Italian Proverb concerning gluttony.  
Chap. 4. 

Sect. 2. Idleness elaborately delineated.    
Chap. 5. 

Sect. 3. Jacob lived but 147 years, why.    
Chap. 6. 

Sect. 2. jetelligence of the senses penetrating to the intellect.    
Chap. 7. 

Sect. 2. Instances proving by natural reason the possibility of a resurrection.     

K  
Chap, 1. etc.  
Chap. 2. KNowledge of Christ might be revealed to the wiser sort of heathen, even at their latest gasp. 

Sect. 2. Knowing men are only capable of true joy.    
Chap. 3. &c,  
Chap. 4. 

Sect. 4. King David's adultery, the occasion thereof.    
Chap. 6. etc.  
Chap. 7. etc.   

L  
LEaven, that a little bone in every man's back shall partake of the nature of that in order to a resurrection, etc.  
Chap. 2. 

Sect. 2. Letari et gaudere, their real difference.    
Chap. 3. etc.  
Chap. 4. 

Sect, 2. Lust the exuberance of idleness.  
Labour, loves strongest Antidote.    
Chap. 5, Lycurgus his law concerning women. 

Sect. 3. Lust a soaker of men's estates, and how.    
Chap. 6. Legerdemain practised by Christ, according to the blasphemy of Marion.  
Chap. 7. etc.   

M  
Chap. 1. 

Sect. 2. MInerals juice of herbs extract their operative faculty.    
Chap. 2, 

Sect. 2. Mirtha passion most trivial.    
Chap. 3. 

Macarius' his incomparable abstinence.  
Museus his mad opinion.    
Chap. 4. etc.  
Chap. 5. etc.  
Chap. 6. etc.  
Chap. 7. 

Sect. 2. Martyr's bones annually rising in Egypt on Easter day.     

N  
Chap. 1. 

Sect. 2. No alterations, transmigrations, or dispersiont of our bodies can force us out of God's Granary.    
Chap. 2. 

Sect. 4. None ever made so perfect a discovery of mundane vanities as Solomon.    
Chap. 3. No Drunkard to your English Drunkard.  
Chap. 4. etc.  
Chap. 5. New fashions how noxious.  
Chap. 6. 

Sect. 3. Noah's flood, those that perished therein not capable of a resurrection, according to the jewish Rabbins.    
Chap. 7. etc.   

O  
Chap. 1, etc.  
Chap. 2. 

Sect. 6. Our Jouls subject to more diseases than our bodies.    
Chap. 3. etc.  
Chap. 4. Orthodox warrant for dancing and kissing.  
Chap, 5. 

Sect. 3. origen's observations in his 20 Homily upon Numbers.    
Chap. 6. Our Saviour's a true substantial body.  
Chap. 7. 

Sect, 2. Objects their moving faculty.  
Sect. 6. Our Resurrection, whether we shall rise all of one Age.     

P  
Chap. 1. etc.  
Chap. 2. PHilosophy alone sufficient to save the wiser sort of Heathen, according to some of the Fathers.  
Chap. 3. Procopius his opinion why Samson was inhibited the use of wine.  
Chap. 4. etc.  
Chap. 5. etc.  
Chap. 6. Plants their admirable intelligence.  
Chap. 7. Plato, Plotinus, etc. their conclusion of the soul to be immortal. 

Sect. 2. Pascasin his holy Well.     

Q  
Chap. 1. etc.  
Chap. 2. &c,  
Chap. 3. 

QVeen Thomiris.  
Quarrelling the inseparable companion of Drunkenness.    
Chap. 4. &c,  
Chap. 5. etc.  
Chap. 6. 

Sect. 3. Questions of strange consequence by the Jewish Rabbins.    
Chap. 7. etc.   

R  
Chap, 1. etc.  
Chap, 2. etc.  
Chap. 3. Rare examples of temperance, and moderation, instanced in divers holy men.  
Chap. 4. 

Sect. 3. Reason why the Israelites were enjoined to wear embroidered fringes on their garments.    
Chap. 5 etc.  
Chap. 6. 

Sect. 3. Resurrection of the Children of wicked parents, forbidden by the Rabbins, their reason why.    
Chap. 7. 

Sect. 6. Resurrection of our bodies, whether it shall be in April early in the morning, or at midnight.     

S  
Chap. 1. etc.  
Chap. 2. 

Sect. 2. Sacrilege in any to rob the Heathen of God's mercy.  
Stoics, their admirable Paradox.    
Chap. 3. Socrates, his saying.  
Chap. 4. 

Sect. 2. St. Hieroms saying concerning idleness.    
Chap. 5. St. Anthony's over nice Decorum.  
Chap. 6. etc.  
Chap. 7. Some of the heathen, their excellent notions. 

Sect. 6. Suarez his opinion.     

T  
Chap. 1. etc.  
Chap, 2. 

sect. 2. THe joy of the Angels either essential or accid●ental.    
Chap. 3. 

The calamitous condition of these times.  
The story of a Monk tempted by the Dviel.    
Chap. 4. 

Sect. 2. The golden saying of St. Anthony.  
Theodoret's quere in his questions, etc.  
Sect. 3. The reason why Alexander having conquered Darius, would not be drawn to look upon his daughters.    
Chap. 5. etc.  
Chap. 6. 

Sect. 2. The proportion of our bodies probably proving the reasonableness of our souls.     

V  
Chap. 1. etc.  
Chap. 2. etc.  
Chap. 3. VItellius board.  
Chap. 4. 

Sect. 4. Vain verses, and Ribald talk.    
Chap. 5. Vainness of Women in their Attire.  
Chap. 6. Vigour cannot be in assumed or counterfeit bodies.   
The end of the Table,   
DISCOVERIES.  

CHAP. I.  
That the Angels know, both what hath been, and what is done here on Earth.  
SOme of latter times tells us of a wonderful Glass, wherein the saints and angels behold whatsoever is done, nay whatsoever is thought in the Church below. I know not how we may be sure that that Glass is of Gods making; and if it be not, it must needs be a false one: but if they mean by that glass, a special Revelation, making known to those blessed spirits whatsoever may redound to the honour of the Trinity by their knowledge, we may safely take them at their words; for though God conceal the works of his goodness, mercy, truth, and holiness already past, I make no question, but his glorious Redemption, admirable Dispensation, and all other occurrent favours, meeting together in one centre for the good of those appointed to Salvation, have been, and are always revealed to the whole Court of Heaven.  

SECT. II.  
Whether by the light of Reason only, Salvation may be purchased.  
There hath not wanted those, who have peremptorily affirmed (an opinion in these our days too much prevaent) That all, of all nations and people shall be saved, and conducted in this manner to heaven, The Jews by Moses, the Christians by Christ, the heathen by Mahomet. As I affirm not that the light of natural reason is enough to save a man; so on the other side I dare not aver, that none at all were saved till the 15 year of Tiberius; and that heaven was quite shut up till after Christ's passion, were an assertion befitting the mouth of Sergius the Maniche, that vouched it against St. Augustine. I conclude that all that died of old, were saved by a prioristical knowledge of Christ, and that it is at the entrance of the heavenly Jerusalem, as it was at Christ entrance into Jerusalem below, you shall read that those that went before as well as those that came after, cried, Hosanna to the son of David, i. e. save we pray thee, oh Messiah incarnate.   

SECT. III.  
The strange opinions of the jewish Rabbins, concerning the resurrection; no difficulty therein in respect of God.  
Ask the Jewish Rabbins how the 
Read more of this Cham 6. §. 3.  resurrection of our bodies shall be wrought, and they will tell you of a certain little bone, in spina dorsi, in every man's back, that shall never be subject to any putrefaction, and they will find you text for it too, in 3. 4. Psal. where 'tis said, he keepeth all their bones, so that one of them, unum ex ijs (as they make the Prophet speak) shall never be broken, and this bone, say they, at the last day shall be mollified and softened by a dew from heaven, and it shall swell, as having the nature of Leven, and it shall diffuse its virtue to the collecting of all the dust that belongs to its own body, and so fit and prepare it for a resurrection. I shall not be so audacious as to pass a definitive sentence, or positively to determine how this (to humane reason) incredible resurgation, is effected; I had rather make Ezekiel my Oracle who gives the manner how thus, he shall breathe upon the slain, and they shall live. Authors of unquestionable repute and daily experience, informs us, that the juice of herbs and minerals extract, are of sufficient force to restore sick persons, Apio the Grammarian (Pliny na hist) by the power of Cinocephalia revived Homer; how facile then may we conclude it, for the supreme Architector and Gubernator of the earth, by his word alone, to actuate an universal resurrection; and that though the bodies of all mankind were crumbled into dust, and that dust scattered before the wind; or were they distilled into water, attenuated into air, or though they were eaten by Cannibals, and those Cannibals devoured by fishes, and those fishes by men again; I say, though they had all these dispersions, and alterations, and transmigrations, yet were they still in the store-house of a powerful God, to whom the whole world is but as one repository, or larger cabinet, and all the elements but several drawers in that great frame, and those lesser creatures, the craws of Ravens, bellies of fishes, and entrails of beasts, but as smaller boxes included in the greater, so that wheresoever we shall be laid God will know where to find us; though our bodies may be hid to sense, yet they are not lost to him: he that called us at first out of nothing, can by the same mighty voice raise us again from nothing.   

SECT. FOUR  
Yet of the same.  
The Jewish Rabbins tell us of three keys that God keepeth always in his own hands, the Key of the Womb, whereby he lets us into this life; the Key of the Clouds, by which he nourisheth, and refresheth us with rain; and the Key of the Resurrection, by which he loseth us from the prisons of death, and gives us entrance into a new life. I willingly grant the Key of the Resurrection, to be in God's power only; for Christ is that key Clavis Resurrection is (as Tertullian calls him) he shall open and bring us out of our graves, as the Prophet Ezekiel speaks, The wiser sort of heathens believed a resurrection, and a restitution of our bodies, but then they thought the stars and the Planets (by whose decay and continuance they measured the stability and perpetuity of all sublunary things) to be the only causes of it; and so they ran giddily into Plato's circulation of years.    

CAAP. II.  
That we cannot conscientiously censure the ancient Heathen Sages as damned.  
NOt only St. Chrisostome, but many other of the fathers, have set open a door for Socrates, Aristotle, etc. to enter into heaven by Philosophy alone, and Causabon in his animadversions upon Baronius saith, that those places in the fathers, which seem to look that way, are candida interpretatione mollienda, to find a  interpretation with us, since it were not pious in us to improve an uncharitable opinion of them, for their (perhaps) over charitable opinion of the heathen.  
As I dare not therefore (with justin Martyr) rank Socrates, and Heraclitus in heaven, and as I cannot think Aristotle by writing his books de Coelo, hath himself gained a place there; so neither dare I pass the sentence of eternal damnation upon them, it were sacrilege in any man to rob them of God's mercy, which is over all his works; and who is he that shall presume to set bounds to the overflowing Ocean of his compassion, to say unto it, thus far shalt thou go and no further; for might not God, for aught we know, reveal unto them this saving knowledge of Christ, in articulo mortis, at the last gasp, and when their own spirit was parting from them, breath his holy spirit into them: those places of Scripture, wherein mention is made of our Saviour's spoiling of hell, and leading captivity captive, may (perhaps) be understood of his powerful and merciful delivering, of some of the souls of virtuous Pagans, as of Philosophers, Lawgivers, Governors, Kings, and other private persons, renowned for their wisdom, prudence, fortitude, temperance, bounty, chastity, mercy, and generally for their civil carriage, and moral conversation, such as were Hermes, Zoroaster (however calumniated) Socrates, Homer, Plato, Aristotle, Plotinus, Pythagoras, Phocillides, Theognes', Epictetus, Cicero, Hercules, Theseus, Cyrus, Solon, Lycurgus, etc.  

Sect. II.  
That a wise man only is capable of mirth.  
The Stoics) among many other excellent contemplations) in the discourse of joy, came the nearest unto divine truth, when they put a main and real difference, between Letari & Gaudere, mirth and joy the former is a light and toyish passion, skipping in wanton manner up into the face, the latrer a continual exultation of the soul in the enjoyment of some excellency; mirth is a sudden or short fit raised by some pleasant or ridiculous accident, joy is a settled content, and constant delight, by the presence of possessed good; mirth is ever in the sensual appetite, joy is only in the soul and will: from which inference they drew that admirable Paradox (scoffed at by other Philosophers) That a wise man only rejoiceth truly, though a fool be always more merry. For which St. Augustine found warrant in Scripture, non est gaudium impijs, the wicked can never cordially rejoice, and he adds the reason, quia effunduntur, etc. because they are ever restless ever wand'ring from themselves; for it is impossible to find those effects of true joy, satiety, equality, and continuance any where else, but in the object of perfect goodness; which because no place can afford but heaven, there must this joy be, and no where else.   

Sect. III.  
How the Angels may be said to rejoice, and the manner of their exultation in Heaven.  
The joy of the Angels (whom our Saviour positively affirms to be capable of rejoicing) is either essential or accidental, either in habit or in act; their essential joy is most perfect, eternal without change, without cause of increase or addition, for they behold the presence of God in righteousness, and are satisfied. Psal. 16. 12, and again satisfied by reflex and meditation, on the state of their own happiness, and yet satisfied again and again, in ebriatie sunt ab ubertate donius ejus (saith the Psalmist) & torrente voluptatis sue potavit eos, but their accidental joy that is continually increased by the marvellous effects which God daily worketh here in the Church below, their knowledge doth kindle their joy anew, not by adding more fuel, but increasing more flame; the habit of joy in the Angels is the same, incessant, immutable, &c, but the act is increased according as it shall please the most high to impart the measure and present the object, and that (doubtless) he doth most freely to all the Angels.   

SECT. FOUR  
The vanity of all things terestial; Solomon, a true and competent judge of mundane pleasures, and none else.  
In the rule of contrarieties, as the folly that) comes from wisdom is most foul, so the wisdom sprung from folly should be the greatest. It was the wisdom of folly which occasioned Solamons' Ecclesiastes, it was written by the Preacher, and who could more thoroughly make experience of the divers kinds of pleasures and multiplicities of vanities, than a rich commanding Monarch; Solomon sailed about the whole world of vanities, others had discovered only some few nooks and bays; God suffered him to run through them a time, till being recalled he might more fully instill this instruction of wisdom, Vanity of vanities, all is vanity.   

SECT. V  
That the world was already in God's decree myriads of years before its creaation.  
Titus, 1. 2. the Apostle speaks of eternal life which God promised before the world began: some men may perhaps wonder how that could be, when men were not to whom eternal life was to be given? the answer (therefore) must be that this promise or covenant which God made with his son, and with us in him from eternity, is here meant; all the promises of the new Testament are but copies of this original covenant made before the world began, and this is the ground of that spoken, Proverbs, 8. 13. before the mountains were brought forth he rejoiced in the habitable parts of the world, and his delight was in the sons of men,   

SECT. VI  
How many diseases are incident to the body of man, a parallel of the infirmities of the body with those of the soul.  
The body of man is but a weak sconce, 
Of the body of man.  a slight earthwork not above six foot high, thrown upin an instant, & will in a short time (if let alone) moulder away of itself, and yet a wonder it is to see what a number of enemies beleaguer it on all sides, how many diseases and infirmities it is subject too. If we look into the muster rolls, I mean the Physician's books, we shall find them upon Tally no less than 6000, so many diseases is the body subject to: and the soul is incident to as many if not more. Now perhaps we are swelled with a Tympany of pride, anon inflamed with a Fever of lost, by and by besotted with a Dropsy of drunkenness, after that with a Lethargy of sloth, and then again we pine with a Consumption of envy and malice; Almighty God therefore, hath left us his word the holy Scriptures, & appointed us the writings, sentences, and axioms of the holy Counsels, fathers, confessors, and martyrs, like an Apothecary's shop (as St. Basil speaks) whence in every chapter, in every tract, and in every line, as on so many shelves, and in so many boxes, there are store of preservatives and remedies.    

CHAP. III.  
The luxuriousness of the present Age: History of Cyrus: Museus his mad opinion: Procopius his reason why Samson was enjoined not to drink wine: Remarkable story of a Monk: Rules against Riot.  
IF there were ever a time when it was requisite to inveigh against gluttony & drunkenness, certainly it is now; for the older the world grows the more doth singrow upon it, it improves itself daily: where shall we now (especially in this our Borean clime) hear of a Macarius that hath not taken his fill of meat or sleep 20 years? or of such holy men as St. Hierom speaks of, that can be content to live with barley bread and muddle water for a long time, when they might daily have fed on dainties? or of an Hillarion, such an one as the Ecclesiastiacal history tells us of, that would threaten his body with a Domabo te etc. when he found him beginning to be provender pricked? such rare examples of abstinence and sobriety the primitive time afforded store of.  
Now rather on the contrary, we never think we have provisions store enough, unless our Kitchens may vie with Noah's Ark for varicty, and and our Tablecloths with St. Peter's sheet Vitellius board, that was furnished at one Feast with 2000 Fish, and twice as many Fowl, may be surpassed by some of our (Westminster) bills of fare, if not for variety, yet expense and costliness; and if at any time exceed in this kind might be permitted, least of all at this time, the time of war, when widows weep over the dead bodles of their murrhered husbands, and orphans crying for bread are fed with stones: but these Swine consider not that penury, scarcity and want are ever the companions of war; if that lead up the Van, famine ever follows in the Rear; and indeed what other can be expected, when the ploughshare is turned into a sword, and the pruning hook into a battle-axe, but empty barns, and lean bellies?  
When Cyrus the Persian Monarch entered with his Army the Country of the Amazons, and Thomiris their Queen with a great Army drew up towards him to give him battle, he caused throughout his Gampe tables to be spread, well furnished with store of meats, and feigns a sudden flight (hearing of the enemis approach) leaving all his provisions behind him; the Amazons upon this drew up to the place, and finding the enemies gone, presently fell to eating and rioting with what they found, till being full fed, and night coming on, slept as securely and sound as they had eat before; Cyrus in the dead of night drew forth his men from a neighbouring wood, where they were hid before, fell upon the Amazons in this security, and utterly defeated the whole army. How easily we are taken with the pleasure of our palate and how dangerous they have proved, we may see in our first parents Adam and Eve, the first motive that drew the woman to disobedience to God's command, was, that the tree was good for sood; her appetite betrayed her soul, and engaged all her posterity to perpetual guilt. Afterwards in the holy seed, we find an Isaac apt to mis-place a blessing for a piece of Venison, and his son selling his Birthright for a mesle of broth. Seneca hath told us upon experience, that Multos morbos multa fecerunt sercola, multiplicity of Dishes cause multiplicity of Diseases. And a greater Philosopher than he could set down, that Sicknesses and Infirmities are the natural issues of great entertainments; and it is too well known, that Feasts have ever been accounted the Physician's best Friends. More die of eating then fight: the belly killeth more the bullet.  
To this purpose, it is wittily said in the Italian Proverb, that the Glutton diggeth his grave with his own teeth, is guilty of his own death, & cuts his throat with his knife; our food is our Kitchen-physic given us by God to take every day a competency to keep us alive; let us use it then as Physic, moderately, left our Physic prove our bane, and we be poisoned by our preservative. Rioting and Drunkenness was once reputed the national sin of Germany only, but if we hold on as we have of late years continued, they are like to lose their Charter, we out go them in their profession: the word Carouse we speak now as naturally as they, and it passes for as good English as ever it was Dutch; it hath made a deluge, and overflowed our whole Land, and yet I cannot see why men should so universally fall in love with it, and so eagerly pursue it, unless they were possessed with the mad opinion Musaeus the Poet was once, who thought, the only fit reward of Virtue to be perpetual Drunkenness.  
Procopius makes the question why Sampsen had so strict a charge laid on him not to drink wine nor strong drink, nor  thing that came of the Vine, and he gives this reason for it; Because (saith he) the Holy Ghost knew the natural tempter of Samson to be so fierce and violent, that if he should at any time inflame it with wine, it might do much mischief to his own people and friends as well as his foes: And so St. chrysostom observes in his 26 Sermon, that the unruly servant that beat and wounded his fellows, Luke 13. 45. is said to have eat and drank, and to be drunken; and from thence the Father notes, that Drunkenness is the mother of Quarrels, such Frays usually ending in bloodshed.  
To this purpose, I have read a story; A Monk whom the Devil had often tried, and could never fasten any thing 
The Story of a Monk tampted by the Devil.  upon him, at last told him, if he would yield but to one vice (and he should take his choice of three) that he would never assail him more; upon this he yielded, and of the three that were proposed, viz. Murder, Adultery, and Drunkenness, as thinking to choose ex malis minimum, the lesser evil of the three, he was content for once to over drink himself: but when he was drunk, he presently lusted after his neighbour's wife, and her husband coming in, in rage that he was discovered, ran to him and stabbed him, and so in the highest degree became guilty of all.  
Socrates passing by a house where he knew a frequent Reveller had lived, and finding it empty, burst out into these words, I ever thought (said he) that this house, always accustomed to so much drinking would at length spew out its owner.  
Saint Basil in a Homily of his bemoans a valiant soldier and a brave commander in those days, that he saw overcome with drink: Miserum oculis spectaculum (says he) qui terribilis hostibus fuerit, etc. it is a miserable sight, a lamentable case to see such a man when drunk made a laughing stock by boys & children in the street, who when he is fresh would strike terror into his stoutest foe.  
It is a vile and pernicious sin in any (I speak it with shame and sorrow having myself been too guilty of ebriety) but more inexcusable in a soldier, but most of all in a Commander, for how can he have any command upon others, that hath none over himself, if a Governor be too good a fellow every one will look to be Tiberius Mero.  
Mahomet in his Koran to fright his Turks from drinking of wine, 'tis them, tells them that in every grape there is lodged a Devil. St. Augustine in his confessions tells us a passage of his mother Monicha, that being by her maid servant once upbraided and twitted to her face for bibbing of wine, which she did rather out of curiosity than pleasure, upon that taunt or reprehension of her fervant, took up a resolution never to drink drop of wine more, which she kept to her dying day.   

CHAP. FOUR  
Of dancing and kissing the lawfulness thereof.  
THough I am as much against the abuse of this as any man, yet no man I think that hath read the Scripture, can conclude either of these, kissing or dancing, simply and absolutely in themselves unlawful.  
For, for the one St. Paul often woos his friends to salute one another with a holy kiss, and it was frequently used all along in the primitive times, as St. Augustine tells us, in reconciliationis charitas laetitia & catholicae veritatis signum, as a testimony of reconcilement of our charity and love, of our joy at a meeting after long absence, and of our unity in religion.  
And for dancing, if we use it moderately for exercise, etc. there is no fault nor danger in it, though I know it is accounted by some of our strait laced brethren in its best intention, no better than the Devil's procession, as they call it, but  persons know, that many holy men and women practised it in scripture without reproof, Solomon allows us a time for it, there is a time to dance, saith he, Eccle. 3. nay King David says, we may praise God in a dance, 149. Psalm.  

Sect. II.  
Of idleness the danger thereof: St. Anthony's Axiom: and Theodoret's exposition on Gen. 1.  
Idleness is the high road to lust, it is pulvinar libidinis (as St. Hierome 
Of Idleness.  calls it) the pillow whereon the unclean spirit delights to rest him, and wantonness never thrives so kindly, nor takes root so deeply as in a field that lieth fallow. King David rising from his afternoons nap, walking idly on his Terrace immediately fell into Adultery with Vriahs' wise, lust having never so great an advantage over us, as when it finds us sitting still, or doing nothing; Cupid may more easily hit us then, then when we are in motion.  Otia si tollas periere Cupidinis Arcus. 
Take away Idleness, and never doubt  
But Cupid's bow breaks, all his lamps go out.  
Labour is Love's strongest antidote so that it is ridiculous for a slothful lazy man to say, if he commit fully, that he was enticed and tempted by the Devil's suggestion, or the allurements of the flesh, he is rather the Devil's tempter then the Devil his, and doth 
A sloth full man the Devil's Tempter.  as much as in him lies tempt a Temptation to seize upon him. Idleness (saith the wise son of Sirach) teacheth much evil. And therefore S. Anthony was wont to say. He had never so much need of good men's prayers for 
A remarkable saying of St. Anthony's.  him, as when he was going about nothing. And Theodoret raising a Quere in his questions upon Genesis, why God should sanctify and hollow the seventh day only, and not any other of the six working days, amongst other reasons he gives this for one; It was (saith he) to intimate unto us, that the seventh 
Theodoret's opinion why God sanctified the seventh day.  day being a day wherein we are to sit still, and not labour, was a day whereon we were more subject and liable to temptation then on other days, and so that day in more danger of profanation than any working day, and so had more need of a more special benediction than the rest, from him that is Lord of all days.   

SECT, III.  
The Eye, the grand Incendiary to Lust; Eliah 's flight; Alexander's continence; Zeleucus his Law explained; Numbers 15. 39 explicated.  
The eye if it be fixed long on a beautiful object, like a burning glass collects the rays of it so strongly, that it sets the soul on fire with the flames of Lust. St. Ambrose in his Tract De fuga saeculi, observes, that The Prophet Eliah feared not to meet & speak face to face with cruel Ahab, 1 Kin. 18. 2. but fled from the face of Jezabel. And the Father saith there, It was for fear lest by the sight of such a tempting woman his eye might convey some lose thoughti into his heart.  
And to prevent this treachery of the eye, Alexander the Great (as Plutarch relates) when he had conquered Persia, would not by any persuasions be drawn to look upon the beautiful daughters of Darius, lest after his conquest over so many men, he should be brought into the slavery of a woman by his own lust. If the eye be full of adultery, the heart will not be long empty: Mors intrat per fenestras, this way, by the windows of the eye sin entered into the world, and by sin, death. Eve first saw the forbidden fruit that it was beautiful, pleasant, and good for food, and then her desire was tempted to eat of it; When David saw Vriah's wife, he was but one step from the enjoying her.  
And upon this ground was it that Zelencus made his Law, That Adulterers should lose both their eyes, that having lost their 
Zeleucus his Law.  sight, they might for the future the better keep their chastity; or rather to show, that since the eye of any of the bodies members is the first incendiary to lust, and the chiefest Pander to uncleanness, that that should be first in the punishment, that was both first and chiefest in the fault.  
Almighty God therefore took a care of the Israelites that they should have embroidered Fringes on their garments to fix their wand'ring eyes on, that they might not gaze and stare about, in Numb. 15. the reason is set down in these express words, v. 39 That you seek not after your own eyes, after which you go a whoring.   

SECT. FOUR  
Obscean talk obnoxius; that it is possible for an Author to write lasciviously, yet live temperately.  
The mischief of wanton talk we have a good (Emblem of in Venus' birds the Doves, which some Naturalists say engender at their mouths; it is a sign the pot is hot within if there come such steams from it, the tongue speaks not but from the abundance of the heart; let the Poet plead in defence of his lose verses, of his ribald talk, or his reading or singing lascivious songs, and vainly think his life nevertheless may be thought modest, he will find but few to believe him, he shall never persuade the world but that they must needs be ulcered Lungs from whence comes such putrid Spittle: Yet I dare not conclude it impossible (for in so doing I should sin against the clear and destinate light of knowledge, and my own experience) that a Poet may write lasciviously (and that at the height) and yet his thoughts remain spotless, and his actions proclaim him truly chaste; so exactly can man play the pretense, and so facilcly practise a disguise.    

CHAP. V.  
Pride in whom, and how far tolerable; the plainness of the Spartan women, etc.  
IF Lot will avoid the sin of Sodom he must not departed from the City only, but the Region round about it too, the over curious dresling and adorning the body, when we rake our brains and wrack our wits, and grow old in the search of a new fashion, the pleating the hair, and painting the face, as it were laying an ambush in our locks to catch our lovers, are but as so many baits for lust to nibble at, in women scarce tolerable, in men monstrous, or although we grant this in either sex, but a sin of the lesser size, yet a raisin stone or a hair may choke as well as a bone, and a young thief may creep in at a window & open the door for sturdier rogues to rob the house, it is dangerous anchoring near a Rocky shore, and no safe riding by the brink of a downfall. joseph therefore fled from his mistress, and left his garment behind him; but why did he leave his garment in her hand, and did not rather, being in all likelihood stronger than a weak and wanton woman, extort and force it from her? Oh (saith St. Ambrose) if he had come so near as to have striven with her or touched her, he might perhaps have gained his coat, but he had been in danger to have lost his innocency: 'tis storied of S. Anthony that he the better to preserve his chastity, would never endure so much as to see himself naked: in Sparta there was no uncleanness or adultery committed, and the reason is given by the Historian, that in Lyourgus his time women were limited to a plain and homely attire, etc. Seneca observes, that lust is easier kept out, then cast out; gay attire is at best but the bawd to Venus, and therefore the way to be sure not to come into the house is to resolve never to set foot over the threshold.  

SECT. II.  
Yet of the same; the story of Dambo the devout Hermit.  
I have read that once when the Capitol was besieged, the Roman women for a shift took their own hair, and made strings for the men's crossebows; I would the lovely females of our time would put their hair to no worse employment, by curling and brayding it, so that us fit for nothing but to make strings for Cupid's bow.  
It is recorded in the Tripartite history of one Dambo an Hermit, who being sent for by Athanasius to Alexandria, coming from the wilderness where he had long lived, and entering into the City, he espied a woman pass by him in a very spruce and wanton dress; the good man fell presently a weeping, and being asked the reason, he said, he wept for two things; first for the danger that woman's soul was in; secondly for himself, what a vile wretch he had ever been, that never used so much care and diligence to please his God, as that woman did daily to please her wanton lovers.   

SECT. III.  
The modesty of the Scriptures: Of the Idol Baal-peor: Why the Heathen painted their lascivious God and Goddess naked.  
The Schoolmen or Cafuists do assign six specicies or principal kinds of unlawful executing our lusts, as by Fornication, Adultery, Incest, Sodomy Self-defiling, etc. Almighty God knew well enough of how combustible a matter our flesh was composed and how ready and apt we were to be set on fire with obscean words, and therefore throughout the whole body of Scripture, where occasion is to speak of our unclean parts, the holy Ghost ever as it were casts a veil over them, and shadows them by some figurative expression, as in one place they, are called our flesh, in another our feet, in another our shame, in another place our wickedness, and that, piantiphrasin, because they should not be naked.  
Nay, the very Hebrew language which is called not only the holy, but lingua pudica the modest tongue, in the Hebrew I say there is no proper word to signify any such thing insomuch that Origen in his 20 Homily upon Numbers, speaking of the Idol Baalopeor, ●n Idol of the Midianites that was chief adored by the women, he says, that when he had searched into the Hebrew for the original of that name he could find none, save only that it signified a kind of filthy lustful act, and no more was to be found in the Rabbins of the sense of that word; I suppose they forbore to say more of it, to set down plainly what it signified, more out of modesty than ignorance, not that they could not, but because they would not for shame, lest they should at once instruct their Readers and infect them; and for this very cause it is that the sin of Sodomy hath no name, but is by the Schoolmen called Mutum peccatum; the sin not to be spoken of.  
The Heathens always painted their lascivious God and Goddess naked, not so much to show forth the provocations of lust; but that lechery will leave lustful people naked. And this was typified of old in Dalilah, Sampsons' mistress, that carried poverty in her very name, for so (I am told) by interpretation doth the word signific in the Original tongue.  
And as lust soaks out ones estate, so it impairs the honour and the credit and repute of a man, however some brag and boast of it, and some great ones that I know in the world (as if they had the Monopoly of lust to themselves as of other things) style it Maguatum ladere, the Grandees recreation. But Dionysius the elder of Sicily gave his son a good caveat to this purpose, when he had reproved him for being too much addicted to women, ask him whether he had seen him his father do so before him? No (said the son) but you father were not the son of a Prince as I am. True (quoth Dionysius) I was not indeed the son of a Prince, and I fear if you follow on these lewd courses, your son will not be the son of a Prince neither: meaning his people would not suffer him ever to enjoy the Crown.  
Add to this the rottenness that it brings to the bones, the ulcers that it breeds in the flesh, the untimely disloving of the 
Lust how destructive to Life.  whole frame of nature, forcing the soul out of doors before its time, We read that our father Abraham, Gen. 25. lived 175 years, and that his Grandchild Jacob lived but 147 years, and no more, Gen. 48. but Isaac lived 180 years, longer than either of the other; and the reason is conjectured at by one of the Fathers to be, because Isaac was but the husband of one wife, but the other two had many wives; because one was more chaste and abstemious in the use of women than the rest.    

CAAP. VI.  
Of Manicheus and Marion, who allow our Saviour only a fantastical seeming Body.  
THose Sceptics in Theology, Manicheus and Marion, those two exquisite Traitors, who far outstripped judas, he sold but his Master's life, but these begin where he left, and rob him of his body. Belike they thought the Virgin was purposely overshadowed to bring forth a shadow; or else that themselves might appear to be saved, they would have Christ to be a mere apparition. If so be that he was nothing but a dream, it was a fit season for Nicodemus to come to him by night, the Jews were still in a slumber, the Pharisees disputed with him in their sleep, and we ourselves have not shaken of the same nap since. I confess the eye may be often gulled with her object, yet it cannot pass for currant, that he that made the eye would delude it, and walk in the Visor of a body 30 years; the Prophets, Kings, & Patriarches might have spared their longing, who beheld his Idea, and so enjoyed their wish in conceiving it. It is no bold conjecture, to think that so many eyes were opened to assure the touch of the opener, and as many ears unlocked, that more than faith might come by hearing: the knowledge of him also came this way, for the word being made flesh was known by his voice, and he that spoke as never man spoke, could he be thought an Echo? if his words cannot witness a mouth, his food and taste may; from the Dug to the Vinegar he conversed with man, eating and drinking to the imputation of Gluttony: nor was he only outwardly sociable as the Angels were, hunger and thirst set an edge to his appetite, his natural heat conquered this nourishment and confessed it by his growth: Bodies assumed or counterfeit have their perfection in the cradle, and as they need no supply, so they thrive not by meat: If Christ were an empty shape, it will sound as impossible for Simeon to embrace air, as for air to support that massy burden; our Saviour from Simeons' armful waxed tall enough to bear his own Cross.  
Thomas the Proverb of Unbelief, desired no more warrant than the trial of a Touch, a sense so corporeal, that plants themselves shrinking from a light finger, seem in this kind as apprehensive as man: no sense pleads more for the solidity of Christ's Body then the sense of Feeling.  

SECT. II.  
The most material objection against the reality of Christ's body answered of the two senses seeing, and feeling. Apollinarius error.  
The example of jacobs' cozenage, whose hands gainsaid his voice, might afford some pretence of staggering, but when all are knit in a mutual testimony, as well of themselves as the truth, he that denies it, is less ingenious than the confessing Devils. 
The Manithees and Marionits' less ingenious than the Devils.   
St. Paul could questionless have verified his humanity by more essential properties then his figure, Phil. 2. 8. found in fashion like a man, but none so obvious and familiar as the common objects of those two trusty senses, the eye, and the touch, whose easy intelligence, though it pitch first on the outward surface, it rests not there, but ushers our view to the whole draught and inward Table of man, the beauteous variety of useful Organs, the regular property of limbs, commended by a straight and comely posture, promise at first sight, a soul answerable to her province, and a master not unlike so fair a lodging, such a house were too good for a meaner guest than a reasonable soul, and too bad for a better, Apollinarius matching the flesh and the Godhead in one compound gives not our Saviour the fashion of a man but of a body, and by over advancing the happy estate of the flesh, makes us all loser's in the soul.   

SECT. III.  
Who shall be saved, and who not (as being not capable of a resurrection) according to the jewish Rabbins; St. Cyrils exposition.  
Some have had the confidence (and that of late years) to question, whether at the day of doom all mankind universally shall be capable of a resurrection or not? the Jewish Rabbins say that they shall not; one of them saith, that those that perished at Noah's flood, shall not be partakers of the resurrection, another will not allow the children of unbelieving parents any share in the resurrection, lest (forsooth) their Parents might receive any comfort by it; a third thinks the resurrection belonged to Israel, and not to Gentiles at all a fourth excepts against them four too, viz. Bilha, jacobs' concubine that lay with Reuben Doeg that caused Saul to slay Abimelech and the Priests, Geheza and Achitophel; but St. Paul is peremptory against all such vain exceptions, in the 3 Chap. ad Cor. he saith expressly. as in Adam all died, so in Christ shall all be made alive, all the wicked as well as the just. all shall rise from their graves, but not all to glory, the wicked shall not stand 
All shall rise the wicked as well as the Godly  in judgement (saith David) or else they shall appear in judgement (saith St. Cyril) but not stand in it, i. e. they shall be cast and overthrown in it.    

CHAP. VII.  
How far the ancient Heathen might go by Philosophy only.  
THe wiser Heathen by Philosophy and the scale of the creatures, ascended so high as to the knowledge of one supreme Deity, this the course of nature taught them; for indeed the whole world is nothing else but a commentary or paraphrase of the Deity, howbeit many of the Heathen instead of knowing God by his works, mistook many of his works for their Gods.  
But though some of them might discover by the works of the creation a supreme Deity, yet they could not discern any saving power by that perspective, or if they did is was but obscurely, as wrapped up and involved in the notion of a common providence, as believing one supreme God, and that God to be just, and so a rewarder of those that did well; but of the son of God to be incarnate, and to die in satisfaction for their errors and transgressions, of this for aught we know they had not the least knowledge at all.  
However for the resurrection of bodies, Plato, Plotinus, Virgil, etc. positively conclude, that the soul is immortal, and capable of eternal blifle or everlasting torture; and therefore Overton and his adherents, who so strenuously and blasphemously attempt to prove the soul dies with the body (Overton having divulged a book to that purpose) may be reputed worse than Heathen. That the bodies 
overton's book of the mortality of the soul.  of all mankind may arise, I thus prove by natural reason.  

SECT. II.  
The general resurrection of bodies at the last day, proved possible by natural reason.  
What else doth the night in her black mantle with all those stars as so many torches attending her, but proclaim the last days funeral which the next morning revives again, I may instance in Quick silver, which though you moulder into drops no bigger than Atoms, it naturally unites its parts together again, and resumes its old form. I might instance the silkworm or Phoenix, which is ipsi sibi proles suus, etc.  
I could speak likewise out of josephus of Pascasin his Holy well, that fills of itself every Easter day; and of the annual rising of certain Martyrs bones in Egypt: but I should be too prolix. Take therefore a brief of all from St. Augustine: Tota mundi administratio futura Resurrectionis testimonium est; The whole course of nature is nothing else but a testimony and manifestation of the Resurrection.  
That Christ is risen from the dead is an Article of our Belief. Fundatissimi fidiae, etc. a well grounded principle in our Christianity, that now after so many years' growth needs no prop to support it; nor can we confirm it by the creation of any new Arguments, but only by the resurrection and reviving of the old. Let it be given out that his Disciples came by night, and stole him away while they slept, none but a besotted Jew, given over to believe lies, can 
The Jews contradict themselves  credit it; for if the Watchmen were asleep how could they tell that his Disciples stole him 〈◊〉? if they were nor asleep, why would they suffer his Disciples to steal him.  
And besides, who can believe that his Disciples, a poor disconsolate and forsaken company, Doves under the talons of the Jewish Vultures and Roman Eagles, should adventure upon a guarded Sepulchre, to brave a band of armed Soldiers? Can you think, that they who before he was crucified stole for fear themselves away, would now adventure to steal him away? that they that could not watch with him before one hour at prayer, should now watch whole nights to steal his body from the Grave? And if they had stolen him, what did they expect, but a body as dead and liveless as their own hopes? Thus when such strange impossibilities are brought to back it, a lie doth confute itself, and blinded malice helpeth to establish & confirm the truth; nor by such forgeries as these is our Belief any whitshaken, but rather ratified and confirmed.  
But (and this is the main Objection of our present Sadduces) an exemplary cause is not enough, this demonstrates neither a power nor a will in Christ to do it; a pattern cannot raise me: I may have the Map or the Copy of the Universe, yet by that Map, by that Copy not be able to make another: I may see the picture of Christr Resurrection upon a wall, but that will no more raise me then it will make me valiant to read of Hannibal, Caesar, Alexander. Objects have a moving and attracting power in them, but no forcing casualty; the heavens are a fair sight, but they cannot make a blind man see; no more can a bare pattern raise a dead man from the Grave.  
I Answer.  
That besides this, there is a proper efficacy in Christ, an Influence distilling from him the head to us the members, a dew on our souls, and a dew on our bodies, such a dew as will make a withered soul and a dead body revive again.  
Our Saviour who raised himself from his Monument, shall be the cause of our Resurrection; he is the root, we are the branches, if the root live, the branches will spring forth; and it is no absurd conclusion, he is risen, and therefore we shall rise; Christ's resurrection and ours are links of the same chain, pull one and all will follow: if there passed such a power from his , why not such a power from his resurrection? Now Christ, who had depositum carnis nostrum (as Tertullian saith) by raising up himself, hath given us a pledge and an assurance that he will us raise also, so that he may raise in us a belief and an assurance of it, he hath given us many types and emblems of it in the book of Nature; it is writ in every field we walk in: Consider the Lilies, and all flowers, how they die and grow fresh again; corruption is the chiefest cause of their continuance: the earth also receives not the seed, but to restore it again.   

Sect. III.  
That the Angels are always conversant with us here below, etc.  
St. Paul, though he gave a sufficient reason for the covering of women in the Church, because of the Angels and their reverence; for they are every where, they pitch round about us: Yet if our eyes were opened (like God's servant) or closed up either 
That the Angels are always conversant with us.  in a holy dream (like jacob) we should behold them ascending and descending; descending from the Presence-Chamber of the great King, and ascending up with our requests; again descending to comfort our desires, to illuminate our understandings. Inter sunt Cantantibus adjunt Orantibus in sunt Meditantibus (saith St. Bernard) When we sing, they make up the Choir with us; when we offer up our Orisons, they hover about us, etc. and which is more, they join in the first Petition of the Lords Prayer with us.   

Sect. FOUR  
The equality of God's justice observable; many instances out of Scripture and other Authors.  
It is usual with jehovah to suit and proportion the punishment according to the offence of the sinner, that many times, the judgement is but as it were an anagram of the sin, so that you may easily read the offence in the punishment. God doth retalliate to sinners, pay them (as we say) in their own coin. The Egyptians they drown all the males of the children of Israel, and they themselves, their master Pharaoh, and all his host perish in the red sea. Corah, Dathan, and Abiram, opened their mouths against Moses and Aron, the Lords anointed King and Priest, and the earth presently opened her mouth and swallowed them up, Sodom burned with unnatural lust, and they were burned up with fire; that a shower of brimstone should descend from above, and a shower of fire from that which is naturally water, that hell it seif should come down from heaven, is a prodigy only exceeded by the sin that caused it.  
Adombezek that had taken the 70 Kings and barbarously cut of their great toes, had his own toes cut off soon after, and it wrung from him this expression, As I have done so hath God requited me, judge, 1. 7.  
Because Moab burned up the bones of the King of Edom, therefore God burned up Moab. And the Jews that bought Christ of judas for thirty pence, at the sacking of Jerusalem by the Roman Emperor Titus, 30 of them were sold for a penny.  
Herodias that by her lascivious dancing procured Herod to cut of St. john Baptists head, had her own head cut off by the breaking of the ice, as she passed over a river. Nicephorus Eccles, Hist. lib. 1. chap. 20.  
Hatto that merciless Bishop of Ments, who set fire on his barn, where many poor people were congregated to get relief for their hunger, and burned them up like Vermin, was himself followed with troops and armies of mice and rats, who found him out though immured in a strong Castle, seated in the midst of a river, and falling on him devoured him to the bones; Munster relates he story at large in the third book of his Cosmotgraphy.   

SECT. V  
Concerning Christ's resurrection, two Queres.  
For Christ's resurrection whether when he risen his humane soul, came and united itself to the body by its own motive faculty, or else assisted by the power of the Deity.  
Whether his body penetrated the Tombstone, or whether the Angels, that removed it were ministerial in it, and furtherers of his Resurrection?   

SECT. VI  
Inquiries in reference to our own Resurrection, etc.  
For our own Resurrection, Whether we shall not rise all of one age, about 32, which we have good ground to think; because it is said in Ephes. 5. Till we come to the measure of the Age of Christ?  
Whether in our Resurrection, our hair and our nails that have been cut, whether those excrementious parts shall not rise with us?  
Then for the time of the Resurrection, Whether it shall be in April, as Athanasius thinks, in his sixth Homily? and for the time of the day, Whether it shall be early in the morning, which we have cause to think, because Christ risen at that time? or in the middle of the night (as St. Hierome thinks) because Christ ('tis said) shall come as a Thief in the night: and as St. Ambrose collects from those words, viz. In that night two shall be lying in one bed, etc.  
Then for the place where we shall be raised, whether in the valley of Megiddo where jehosaphat fell, as the Rabbins think; or at least in some part of the Holy Land; the reason (perhaps) why joseph and the Patriarches were so solicitous to have their bones carried from Egypt, and other places to be buried there,  
Then whether we shall rise naked or clothed, which we may justly dispute, because the seed that springs up is covered with a husk?  
Whether God will not use the help of the Angels in raising us? whether they shall gather our bones and dust together (as Suarez thinks) and we have some ground to believe, because 'tis said in the Parable of the Sour, The Angels are the Reapers, and they shall separate the wicked from the just.  
Lastly, when we rise, whether there shall be any distinction of Sexes, Male or Female amongst us. Scotus thinks there shall not; and perhaps that Text may intimate as much, where it is said, There is no Marrying, nor giving in Marriage; but we shall be like the Angels of God.    

A SERAPHIC RHAPSODY ON The Incarnation, the Progression, And the PASSION OF jesus Christ.  
By SAMUEL SHEPPARD.  
LONDON: Printed by B. Alsop, MDCLII.   

A SERAPHIC RHAPSODY On the Passion of Christ.  
CHrist coming to write our acquittance with his blood, knew well that humility would suit best with the head, when the body was sick with pride, He bowed the Heavens and came down, i, e, the honour of his Godhead was not put off by clothing it with rags of flesh; from his birth to his burial reacheth the humiliation of his manhood, never ceasing till his head was thrown under earth his footstool. Thus his passion began in the stable, where he was no sooner born, but the Creed immediately tells us he suffered; the blood of his circumcision was but so many warning drops of this great shower in his passion; and whereas others were born to live, his only errand was to die: to this end he vilified himself, being brought up in poverty, ranked with the meanest, no companion but for Publicans and Sinners, never taken notice of by the chiefer sort. The Jews grossly expected the Messiah in worldly pomp, as if God would be known by his , such is the Sorcery of bewitching Mammon, that a gaudy train would have gone further with them then a miracle: but doth any come to Petition in State, or to beg in robes? humility was the right garb of Christ's intendment; for none can vault or mount himself without shrinking his joints, none can raise another unless he stoop to do him courtesy; the surest building hath the lowest foundation, and Christ our Cornerstone, our strong Tower whereby we ascend into heaven, must be first deep laid in the bowels of the earth.  
In the eye of man Christ humbled himself, but the object of his obedience was God, whether active in fulfilling the law, or passive in bearing the punishment for the law: this latter obedience neither contradicts his equality with the father, nor his willingness in suffering for his brethren, because an equal may be sent by his equal, performing the task undertaken by his own consent: the Heathen superstitiously thought it ominous when the Ox was not half a Priest, not religiously bowing his neck to the stroke; Christ then could be no gracious sacrifice unless his blood was sent out as willingly as it was cruelly drawn, Obedience is better than sacrifice, but sacrifice with obedience is far better; both which were gently united by our Saviour, who voted his death, presented his person, and quietly admitted violence, as much without the assailers compulsion as his own command, witness his enjoining the peace to his followers, the Host of Angels shall have no watchword (for they were the taller soldiers) because he will not be rescued from surprising miseries; Peter shall not persuade, nor the Jews work him out of his peremptory resolution: De cruce non vult descendere, qui potuit de morte resurgere (saith St. Augustine,) he will not keep himself alive that can rise being dead: others as they are not born when they will, so neither can they die when they will; Voluntary expense of life is but a glorious murder, and so the example of Christ's death might bring us thither from whence the benefit redeems us: but our Saviour having life in his own dominion, had power to lay it down, & power to take it up again, no man took it from him, he laid it down of himself John, 10 18. so that Pilat's arrogance herein was much out, who had no authority to condemn, but from the person condemned: wherefore that perplexed and passionate 
Pilate reluctancy but an ambush to the Devil.  reluctancy of his appetite, was but an bush to the Devil, and to Christ's obedience a Trophy; for as the one would not scarce have ventured without imitation, so the other could not have conquered without opposition. The fire of virtue having not matter to scedon, will die of idleness; passion augments the liberty of the will, whose active courage runs best with fetters, & most declares her magnanimity in a stiff contradiction. Christ therefore whose Ely took our infirmities, was freely troubled, both for the greater proof of his manhood, and greater victory, nay valour was here the cause of fear, and all these unwilling motions proceed of very willingness, neither can affections being natural powers be made unlawful by workings but over-masterings, and these inferior orbs of the soul may enjoy their proper course, so they turn with the swinge of their prime mover, not spurning at the wills, decrees: Isaac may ask his father where is the Lamb (for innocency cannot die without a word,) and our Saviour may well begin his prayer with an If, but the conclusion is absolute, the cup shall not pass from him, and I likewise will pass to it.  
The soul herself (though impenetrable) must not scape, which being the original womb of Disobedience in us, first returns his penal Obedience in Christ the very Qualm & seizure of his Agony was heavier than unto Death, whose pangs were known before they were felt, known & augmented by that accurate apprehension, which in the heat of his fit made the soul work more upon the body, than the body wrought afterwards upon the soul. For how sharp was the conflict! O how was the soul preserved when the body was forced to rain blood! when every Poor gasped as if the soul meant to follow, and he to die as often as it had places to expire at! Indeed well it might; for this single Death was conceived as a multitude of Deaths, a Death for those that died before and after. Behold a ghastly sight; for he that never committed one sin, to be charged with so many heaps of sin, whose load could not choose but be the heavier, because Innoccency lay under and came so near to Gild as to be punished; the Cup of sour Grapes mixed with those thoughts, burst out into billows of Sweat, so that Floods ran over him, Psal. 69. Oh what bleeding was within, when it streamed so without▪ never was such a Sweat because never such a Cause; no such heat but that of Hell. Sin being the Fuel of both: by whose vehemency each Poor became an Eye, and each Member wept, that by the tears of his whole body, the whole body of his Church might be cleansed; and yet his sufferance swells to the largest extent of Obedience, exercised in sundry torments by all persons upon his parts; Friend and Foe, Jew and Gentile, King, Priest and People, all join against him, in the Front of which conspiracy comes Judas, a Wolf trained up in the school of a Lamb, with a Kiss; Was ever such a salutation between God & the Devil? with a kiss doth this courteous bloodsucker kill his Master's Traitor, Dost thou so kiss the Son lest he be angry? Well; take thy leave Judas, never shalt thou come so near again; this hanging about Christ's neck, shall cost thine own a worse hangging, whilst Heaven and Earth, for betraying him that came from both, shall with vengeance thrust thee from them, and leave thy Carcase to thy new Master the Prince of the Air.  
It could not choose but make his Enemies bold to see his Disciple so cruel, who now prepare to kill the true Passeover, though not for their own, but our eating; the seed of Abraham came out with Bills and Staves to take him, who came down from Heaven to take the seed of Abraham; and violently attach him with their hands, whom they could not apphehend with their hearts: They take him, but as Samson was taken by the Philistines, to the loss and ruin of themselves; both felt the God of Israel when they held him in bondage; both smarted under their prisoner: By tying his hands which might have loosed theirs, they tied themselves in a double knot; but that hindered not his proceeding, who through Adam's captivity through a rash freedom, regained us liberty with a deliberate captivity: Thus with bonds of liberty he traveled to Caiphas, a man that went for a High Priest, but first, Murder must call in Annas, his reverend Father-in-Law, that so the generation of Vipers might be more allied in blood. After Annas, Caiphas with good manners may be avillain; a zealous counterfeit, who having with deep conjuration wrung out the truth, accuseth God himself of Blasphemy: The watch word being given, the servants are diligent in reviling him that never spoke amiss, they blind his eyes, & challenge a Prophecy, that so they might prove him a Seer, by making him not to see; they pluck off his hair, Esay 5. 6. that no hair of us might perish, threshing his cheeks with buffets, wherein our offences have a hand: Yet to all these reproaches he sets his face at a flint, Esa. 5. 6. as flint indeed, from whence those smiters smore fire for their own Damnation. The night being spent with those hellish Pastimes, they benight the Day with Actions of Darkness; their fury hurries him to Pilate, where the Scribes ommitting Blasphemy as an idle brangling before a secular Judge object him a Traitor against the God Caesar; this kill Plea they keep till last, and make it the first Argument of his guilt, that They brought him, as if their infallible Chair could neither err nor slander, whereas affectors of credit are most commonly Liars; these holy Murderers though by no means they will enter the Judgement Hall, because of the Passeover, nor be defiled with a place of blood; yet with a clear Conscience they prosecute that deed which defiles the place. Pilate espying their malice, makes a friend of a bad office, shifts him over to Herod. This King was more like a Courtier then himself, a most 
Herod his Character.  curious piece of Vanity, who after some discourse of stately impertinency, would fain have God recreate his Highness with a Miracle: Behold a Miracle of Patience, Our Saviour returns him and his scoffs not so much as a word; Silence is the best reply to a 
A speaking silence.  Babbler, which both secretly darts at the Conscience of the Adversary, and retains the station of Meekness. Our Saviour was often dumb as a Lamb, his dumbness now hath made him white as a Lamb: for Herod mocking him with a white Robe, as a Candidate or suitor only for a Kingdom, unwillingly deciphers his integrity in its true colours; thus attired, he is tosled back again like a Tennis-ball to Pilate, where death is little, unless an odious comparison with Barrabas kill him double; this of the two is the Goat, which to the utter pollution of the Dismissers is set at liberty, Gen. 16. and the destroyer of the living is thought more worthy of life than he that raised their dead. Pilate being weary of being just against the stream, delivers him to the place of crucifying to be scourged by soldiers, a punishment ordained by the Romans for small offences, as the Axe for capital: But Christ, who suffered for our slips as well as for our crimes, endured not only the Cross, but scourging, a punishment most suitable to the nature of sin, whereof any Act, though never so little, makes as many breaches in the Law is the lash imprints in the body. When the whip had lanced our Saviour's flesh, their own humour (bad Commands are still overdone) proceeds to scorn him in state, and inviting the multitude to their pettulant fury; they repeat what was done last night with advantage, with thorns they crown his head, not remembering the Parable of Jotham, that fire might come out of the Bramble. All Crowns are thorny, and the Heathenish Sacrifices used to be crowned; but when this Sacifice of Jew and Gentile is crowned with thorns, when his head is tied in the thickets, is not this the Oblation that was slain for Isaac and all the flock of the Faithful? Next in ridiculous honour they invest him in a Purple garment: Why should their spite be at such charges? the white Robe now clapped on his bleeding Members, would soon take the dye of a better Purple. But to make him a complete mock-Emperour, with bended knees they gave him a Reed for a Sceptre. Innocent King, herein thy obedience is most remarkable; for whereas other members were merely passive, here the hand was made an instrument of its own shame; the Ree● dashed against thy head, shows thy sufferings to be the do of thy own Sceptre. In this variety of torments, I find no women save only one, whom the Devil to preserve his old slight of tempting had set on Peter: Eve, the cause of all, had done enough already, and such hands were to weak for the Jews hate, which required the utmost vigour of bloody soldiers: but out Saviour having tired them also, Pilate, who thought it mercy to use him thus cruelly, presents him in his woeful formalities to move compassion, Behold the man; alas, alas the King, is this a Competitioner for a Caesar? they like hounds having fastened upon the prey, and coming again to full gaze, yell out with full cries, Crucify him, Crucify him: Since than justice is turned to a cry, Esay 3. I appeal to you, behold the man, a man so torn in all his parts, that no part can be known by itself, but by the property of its torture; Behold his head tented with thorns, his cheeks macerated with buffets, his face checkered with blood and spittle, his hand behold with a Reed, his back ploughed over with stripes: O that ye would behold what words hath stounded his ears, what swords have passed through his soul; shall yet the spear rip up his side? shall yet the nail pierce his feet? shall this man be crucified? Behold him again, and then behold yourselves, how many Jews are in each of you, since each of you have procured all these outrages; hear the cry of yourselves, Crucify him, Crucify him; well, if he must die, if the same Judge having thrice pronounced him innocent, must in the same breath condemn Christ and himself, his willingness is as ready as the necessity is urgent; let him become obedient unto Death, Philip. 2. 8.  
But could the Creatot die, and be brought himself so near that nothing out of which he breathed all things? No Death being only a Divorce of the natural parts could not separate the Godhead, the man only died, the person was but in a sound, the commerce and influence of the whole Divinity, like the Spirits in a falling Disease, did not vanish, but retire; that astonishing voice, My God, my God, why hast thou forsaken me? infers no more: For how should God and Man be accorded by him who suffered a dis-union of God and Man in himself? all this was but a sharp pull of his former Agony, where an Augel did then cheer him, but now he is forsaken of all enduring the height of Anguish in the end of Life, that we might receive the greater comfort in the point of Death: And hereby he gives his enemy the fiercest blow at last, while he stretcheth himself, and roars over the prey, as it became the Lion of the Tribe of Juda. But what had Death to do to punish, when Baptism had nothing to wash 〈◊〉 his seeming 
☞  contradiction is the main thing of our Salvation. For if Death be the wages of sin, and sin be not in Christ, it remains that our sins put him to death, which he discharges as a Surety, not as a Debtor. Adam's Disobedience in the easiest Command, is recompensed by Christ's Obedience in the hardest Injunction; for Obedience consisting in the renowning ourselves, is most eminent in Death.  
There is a Death in Death which makes it more than Death, the Jews malice and our Saviour's obedience are well met to entertain it, both which emulate each other; So habituate and obdurate themselves, that they forgetting their Splcen, may now believe they do justice; and Christ, were he any besides himself, might think he died deservedly: Can any Tyranny have startled his Obedience, the Cross had done it, whose gripes are employed to be infinite, while their Eury is here matched as an even measure with the Patience of God. Behold ye that pass by; Was ever sorrow like this sarrow? Jer. 1. 21. A sorrow that might be felt by looking on, felt by that which had no feeling: The Earth was moved at his constancy, it fell a shaking when his hands were 
Why the Earth shook at our Saviour's Passion.  fastened, it reeled and staggered when it miss his feet whose touch supported it: One timely wound at the heart had been a friendly murder: But when all the extreme parts are beset with distinct killings, yet none so kind as to dispatch him, when the nail only tortures, not destroying the part, but deading the sense making Death live, the Cross itself must needs be the only Pulpit to express Anguish. But why all these stations? Tardiora sunt remedia quem mala; It is easier to spill then to gather, to mar then to mend.  
In man's creation and fall, God and Devils were quick at work: but when it comes to redemption, how many premises? how many ages of expectance? what growth? what preparation? what lingering execution must join to finish the Sacrifice? for should our Saviour have made haste in his task, it would have filled us with wonder rather than thanks, and would have relished more of power then love: but great must his love be when he dwells on his pain, when he delights in sorrow, and hugs it instead of them he loves.  
Whilst his body was thus afflicted, the Jews took care that his soul should not be idle, who provided a punishment mixed with as much shame as smart; for although the Cross had never been made infamous by the communion of Slaves yet how shameful it was, might be read in his own countenance, the seat of shame: he enjoyed not here the privilege of others, Death the face was covered with nothing but shame, and to its greater confusion, it beheld the body's nakedness; the first object of shame, not in secret as our first Parents did, but before a cloud of insulting scorners, such as durst mock him when he was clad in purple: it is true our Saviour had no cause of shame in himself yet Innocency may be dipped in a blush as well as guilt, not for any constions' ground in its own bosom, but a timorous suspicion of sinister thoughts in others; which made the Sun remember its duty in cloaking him from shame, who clothed it with light, & seasonably denying his beams in a time unseasonable, The Statists of the Synagogue well knew what they asked when they they asked for a crucifying; in death they struck at his life, in the death of the Cross they aimed at his name, they that hated his Doctrine more than his person, slew him but to come at his memory, in murdering which they might ever raise a continual slaughter, not only on him, but on all those that should follow so vile a master: this wooden engine was a stumbling block to the Jew and Gentile, to whom it seemed incredible, that the author of life should die so base a death again that such a death should be the spring of life, it appeared a greater riddle then that the honey should be hived in a carcase: but we know how the disgrace of this Altar made our sacrifice the more acceptable, judg. 14. and know the stench of the place gave it a sweeter savour, and how all our glory is founded on this dishonour; why then should it be strange that Christ died the death of a slave, since he died for the slaves of sin. Had not a thief therefore the first handsel of Redemption? happy life, who quitted his reckoning for death to come, while here at once he was twice crucified in himself & Christ. It was necessary that Christ should hang naked on the Tree, to free us from the Trees malediction which first shown us to be naked; nor ought his death to be private as his birth, but exposed to public view that so paying ransom for the world he might take a whole nation to witness. But is their fury yet sated, and their rancour glutted? no, Christ's bones should be broken did not a Prophecy keep them whole; but lo the flints and the bones of the earth are broken for them, his garments should be tortured, did not mystery dispose of the soldier's Avarice; but lo the vail of the Temple is rend for't, and the Holy of Holies is taught to suffer with the more Holy.  
The death of the Cross was attended not only with the worst of shames but the greatest of pains; our Saviour's life went from him like water out of a little mouthed vessel, where a speedy mortal wound had been a meritorious courtesy: to be betrayed by his own servant, to have that face defiled with spittle which Angels could not look on, and yet cannot look off from, to be tossed about like a Tennis ball, from Annas to Caiphas, from Caiphas to Pilate, from Pilate to Herod, and from Herod back to Pilate; to be accused of blasphemy against God whose will he came to fulfil; of treason against Caesar whom he was so careful that he should have his due, that rather than not pay tribute a fish should bring it in his mouth; then for the Prince of Peace to have Barabas, a mover of sedition, preferred before him, nay a murderer, the destroyer of life thought to be more worthy of life than he that so often raised their dead; to be mocked with innocency clad in a white garment the mystical robe of purity; to have the knee bowed to him in scorn to whose name every knee should bow in devotion; to be delivered over to the soldiers to buffet and play with, who being men of blood their very sport is cruelty; and then to have those hands barbarously nailed through that had made the whole world, and had been instruments in so many pious and charitable deeds; those feet that trod the way of God's commands to a thread to suffer as if they had been swift to shed blood, etc.  
What now remains, but having surveyed this bitter Passion, I turn it to a definition of our Salvation? the Prophet hath done it for me, Esay 53. 5. He was wounded for our Transgressions; He was bruised for our Iniquities; The chastisement of Peace was upon him and by his stripes are we healed. The Lord is my Shield, saith the Psalmist, Psal. 28. 8. For like a Shield he hath warded off the blow from us.  
What sin is there for which the Lord Jesus hath not suffered? He sweat Blood for the Idlers, was Mocked for the Scorners, Blasphemed for the Swearer, Spit on for the Malicious, Falsely accused for the Liar, buffeted for the Violent man, Tosled up and down for the Troublesome, did Penance in white for the Adulterer, he was Scourged for the Stealer, Crowned with Thorns for the Ambitious, Burned in the Feet for the Straggler, in the Hand for the corrupt Receiver, Gall and Vinegar to drink for the Riotous: for all he died; for the Secrecy of all he died Openly with shame on the Cross.  
LEt the Blood therefore from which Pilate washed his hands, wash us all over, and grant (good Lord) that we may safely pass through this Red Sea of thy Passion, wherein though the spiritual Pharaoh and his Host, though the Israelites themselves be drowned; yet let it open a way for us Gentiles, into that Kingdom which thou hast promised.  
Quod faxit Deus.  
AMEN.  
FINIS.   

ERRATA.  
PAge 26. line 17. for piantiphrasin, read per Antiphrasin, Page 38. line 17. for adjunt read ad sunt.