THE BOOK of Lamentations; Or, ΓΕΕΝΝΗΛΟΓΙΑ A Treatise of Hell.  
Wherein is shown, the nature of it; the place where it is, so fare as probably may be conjectured; the several punishments of the damned therein, and aggravations of the same; the justice of God maintained in sending the wicked thither; with diverse other things.  
As also.  
The Book of Genesis; Or, ΓΕΝΕΑΛΟΓΙΑ. Christ's Genealogy.  
Discussed as 'tis set down by S. Matthew in the 1. ver. of his Gospel.  
Being the sum of two Sermons, preached in the Cathedral Church of Lincoln.  
By Thomas Phillip's Master of Arts.  
LONDON, Printed by I.D. for Peter Cole, and are to be sold at the sign of the Glove in Cornhill near the Royal-exchange. 1639.   

TO THE RIGHT Honourable, and most Noble, THOMAS Lord Coventrie, Baron of Alesborough, Lord Keeper of the great Seal of England, etc.  
(My Lord)  
THe first man that ever put forth a book in public is said to be the Philosopher Anaxagoras 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lart. de vit. Philo●. lib. 2. in Anax. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Strom. lib ●. ; except the Scripture of the old Testament 
b Coeteri quoque, prophetae, et si Mosi posthumant, extremissimi tamen eorum non retrosiores deprehenduntur primoribus vestris sapientibu●, etc. Tertul Apol. adversus gentes cap. 19 Tempo●e ●ostrorum prophetarum— Philosophi gentium nondum erant—. Quibus siaddamus etiam superiores qui nondum philosophi vocabantur, septem s●●: sapie●tes, ac deinde Physicos— Anaximandrum s●●: & Anaximenem & Anaxagoram—: nec illi prephetas nostros universos temporum antiquitate praecedunt. Aug. de Civit Dei. lib 18. cap. 37. , (especially Moses 
c Duo nostrum legislatorem (Mosen intelligit) quoslibet qui memorantur legislatores antiquitate praecedere, ●yourgas enim, etc. Et omnes qui apud Graecos mirabiles sunt, novelli atque recentes, quantum ad illum comparati, esse noscuntur. Joseph. contra Apion. lib. 2 circa medium. Soli igitur illi theologi poetae, Orpheus, Linus, Musaeus, & siquis alius, prophetis Hebraeis, annis reperiuntur priores 〈◊〉 nec ipsi verum theologum nostrum Mosen tempore praevenerunt. Aug. d. l. , the first Penman 
d Moses primus omnium prophetarum divinas leges sacris literis explicavir. Euseb. Chron. praefat. in princip. Nullae sacrae scripturae Mosaicis antiquiores: alioqui Christus non à Mose coepisset, cum. Luc. 24 à Mose exorsus, etc. Musc. loc. de S. Scrip. ferè initio. ;) and perhaps this may be admitted. Since that time, books have a bounded; flying from the press into the world, as Bees out of a rock 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. Il β. .  
Scribimus indocti doctique— 
f Horat. lib. 2 Epist. 1. .  
This little manual or Enchiridion 
g Scrinia da magnis: me manus una capit. Mart. lib. 1. Epigr. 2.  that makes one among the rest 
h— Ipse semipaganvs Ad sacra varum carmen affero nostrum. Pers in Prologue. , I pass not 
i Non ego ventosae plebis suffragia venor. Horat. lib. 1. Epist. 19— Securus samae liberire memento Nec tibi sit lecto displicuisse pudor. Ovid. Trist. lib. 1. Eleg 1.  what censure it meet withal in the world 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—. Musaeus de Hero. & Lean. Majores nusquam ronchi: juvenesque senesque Et pueri nasum rhinocerotis habent. Mart. lib. 1. Epigarm. 4. Candour in hoc aevo res intermortua penè. Ovid. de Ponto. lib. 2. Eleg. 5. ; so it may obtain your Lordship's approbation 
l Vnus Plato plus est quàm Atheniensis populus. Marcil. Ficin. in vita Plat.— Magnum hoc ego duco Quòd placui tibi qui turpi secernis honestum. Horat. Serm. lib. 1. Sat. 6. Exhortor moneoque te libelle,  docto placeas Apollinari. Mart. lib. 4. Epigram. 87. .  
If you ask now, who it is that thus presumes to shrowded himself under your protection and patronage?  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.— 
m Homer. passim. ; 
It is one who doth truly honour you 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Ethic. lib. 1. cap. 5. , for the worthy deeds he hath heard of of you 
o Fama Later Re nequit, Micat  Sol inclyta virtus. Sphynx Philos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  de Agamemnon. Vlys. Hom. Od. 1.— Siquid bonis boni fit, esse idem & grauè & gratum solet. Plaut. in Persa, act. 4. Scen. 5. ; and is a suppliant 
p Atque utinam pro te possent mea vota valere. Ovid. Trist. lib. Eleg. 8.  to the throne of grace for your happiness, both temporal here, and eternal hereafter 
q— Neque enim possum maiora prec●ri. Idem ibid. lib. 3. Eleg. 8. Non potuit votum plenius esse meum. lib. 5. Eleg. 9 .  
Your poor and humble Orator, Thomas Phillips.   

Faults escaped in the printing.  

In the book of Lamentations.  
PAge 5. line 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 8. l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 11. in the margin. Confess lib. 2. for lib. 11 pag. 14. in the mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 48. in the mark Luke 2. for Luke 11. pag. 49. in the mark orcana for arcana p. 50. in the mark so pag 55. 73. 83. scoen. for scen. pag. 52. in the mark Originianis for Origenianis.   

In the book of Genesis.  
Second leaf ipso for ipse. pag. 35 in the mark Dominion. for Domnion. pag. 38. in the mark proe oh for pro eo.  
Plura meis si sint, ut erunt, vitiosa libellis,  
Excusata suo tempore, lector, habe. Ovid. Trist. lib. 4. Eleg. 1.    

THE BOOK OF Lamentations. 
* Inspice quid portem: nihil hîc nisi Triste videbis, Ovid. Trist. lib. 3. Eleg. 1.  Or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Treatise of Hell.  PSAL. 917. 
The wicked shall be turned into Hell.  
AMONG other parts of Scripture, none more excellent than The book of the Psalms; inasmuch as S. Austin 
a Psalmorum liber— ut brevites dicam, communis quidam bonae doctrinae the sunrus est. Prologue. in lib. Psal.  calls it, a common treasury of good doctrine: and why Common? but that no doctrine whatsoever, which is good and necessary to be taught, or learned, is there wanting, as he renders the reason 
b Quid autem est quod non discatur in Psalmis? Non omnis magni● 〈…〉 ; there is, saith he, the magnitude of virtue, the square of justice, the perfection of prudence, the rule of patience, the perfect knowledge of God, predictions of Christ to come, the common hope of the resurrection, revelation of mysteries, the promise of glory, fear of punishments. And for this last, no place more pregnant than my Text,  
The wicked shall be turned into Hell,  
The punishment of all punishments 
c 
Or●u● malorum omnium extremum.  
Plato Gorg. sive de Rhet. Cogita, homo, quo slibet mundi cruciatus, intend animo quasque saeculi paenas, quosque tormentorum dolores, qu●scunque dolo●uns acerbitates compara hoc totum gehe●nae, & leve est. Isid. So●● loq. sive Synonym. lib. 1. Sicut nullum gaudium rerum temporalium ex aliqua parte fimile potest inveniri gaudio vitae aeternae: ita nullus cruciatus poenarum temporalium potest sempiternis iniquorum cruciatibus comparari. Aug. de Catechizan rudibus, cap. 24  .  
I am not ignorant that some (and they both ancient and modern) do understand it of the grave, and their destruction by a temporal death: The Hebrew word [Sheol] bearing both significations, as well of the Grave, as of the place and state of the Damned. But I think it better 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nestor. Hom. II.  to take it in this latter sense, being led by these reasons.  
First; because, as I conceive, 'tis David's purpose here to consolate the faithful, and excite them to thanksgiving, by the consideration of Gods dealing with their enemies and oppressors; Such as, in those times, were the Philistines, Amorites, Moabites, Syrians, etc. that though he suffer them for a while to be pricks in their eyes, and thorns in their sides, using them as Rods to scourge them; yet, those Rods shall not always rest upon their lot, but, Tandem diphtheram inspiciet, at length he will call them to accounted, and give them their reward; dealing with them as sometimes a Father doth with the Rod, after he hath corrected his child, viz. break it, and throw it into the fire 
* Facit hoc Deus quod plerunque facit & homo. Aliquando iratus homo apprehendit virgam jacentem in medio fortassè qua lecunque sarmentum, caedit inde filium suum, ac deinde projicit sarmentum in ignem. Aug. in Psal 74.4. .  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 1. . 
That pit which they have made for others, to procure their overthrow and destruction, they shall fall into themselves; and so perish here: and more than so 
g Nec finire licet tantos sibi Morte dolores. Ovid. Metamor. lib. 1. fab. 10. ; hereafter suffer the vengeance of eternal fire in Hell, be turned thither.  
2. Albeit, as chrysostom 
h Mors nomen tantùm fidelibus. Hom. 29. in Gen.  speaks, that Death is only a Name to the faithful; the nature of it being changed. (So as, it is no more now Interitus, but Introitus 
i Ducit ad aeternam te mors brevis, ut via, vitam; ut mors Interitus non fit, at Introitus. Owen lib. 3. ad D. Mariam Nevil Epigr. 77. , not Meth but Thom, by inversion, which signifies perfection:) yet, being common to them with the wicked, by the Statute enacted primo Adami, for all men once to die 
k Hebr. 9.27. ; were it here understood, it did not so fully set forth the judgement of God upon the wicked, mentioned in the 16 verse, which is the verse before my Text.  
3. A third reason I gather from the word here used Turned, Wherein the Psalmist seems to allude to the form of the Sentence at the latter day, Go ye cursed into everlasting fire.  
4. The learned 
l Weemse Exercitations divine: Exer. 15. pag. 138.  observe, that whensoever this word [Sheol] is spoken of the wicked, and hath He locale added to it, (as here, Lesheolah;) it always signifies Hell, and not the Grave.  
My last reason is taken from the reading of the Septuagint; (unto whose authority I cannot but subscribe 
m— Veterum dignè veneror cùm scripta virorum. Ovid. Trist. lib. 5. Eleg. 3. , when I consider, in how great account they were had among the Ancients, esteeming them no less than Prophets 
n Iren. adversus haereses, lib 3. cap. 25. Epiph. lib. de Mensur. & ponder. post med. Aug. de Civit. Dei, lib. 18. cap 43 & 44. & in Psal. 88.10. : especially, seeing the writers of the New Test. honour them so fare, as in quoting the old to follow their translation 
o Apostoliconsonant praedictae interpretationi. Etenim Petrus, & johannes, & Paulus, & reliqui prophetica omnia ita annunciaverunt, quemadmoden Seniorum interpretatio continet. Iren. d. l. , forsaking the Hebrew; only Matthew excepted, who writ in Hebrew, as S. Jerome 
p Lib. de viris illust. C. Ma●●●eus.  observes.) They reading it by a word which seldom (especially among Ecclesiastic and Hagiographal Writers) is taken in any other acception, then for Hell, the place of the damned. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉].  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
So then; the Sense and true Interpretation of the words being (as I hope) cleared 
q Quod certiàs probamus, hoc & praedicamus securius. Bernar. Apolog. ad Gulielmum, alias, Guillerm● abbate. ; like the great City in the Apocalypse 
r 〈◊〉. 19 , they may be divided into three parts: The Subject, the Adjunct, and Application of the one unto the other, or Connexion of both together. The Subject, Hell; The Adjunct, The wicked; The Application of the Adjunct to the Subject, Shall be turned.  
Hell is the Subject; and here we will show you by way of preface and explication, 

1. What it is;  
2. Where it is;  
3. The Punishments of them that are in it, shall be turned into it;    
Before we come to the proof and application of the Proposition, that The wicked shall be turned into Hell 
s— Jer quid 〈◊〉 nisi Trifle. ●●●llus? Ovid T●●f●. lib. 5. Eleg. 1. .  
And for the first; Hell may be thus described, to be  
A place of infinite and extreme torment, created by God, and appointed for the punishment of the wicked after this life, to the glory and manifestation of his justice.  
It is a place of Torment. Mat. 8.29. Art thou come to Torment us before the time? say the devils to our Saviour: i e. to sand us to the place of Torment whence we came.  
For 'tis certain, before the day of judgement, they are sometimes loosed from their bonds, and permitted to come upon the earth, for our exercise, trial, and temptation 
t Lombar. lib. 2. distinc. 6. e. Thomas ●. quaest. 64. art. 4. corp. art. .  
Again, 'tis said of the rich man, Luke 16. that being in Hell in Torments, he lift up his eyes.  
It was created by God too. john 1.3. All things were made by him, etc. But when it should be created, is uncertain 
u— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. non semel. Theiologi certant, & adhuc sub judice lis est. Horat. de art Poet. . He in S. Austin 
x Respondeo dicenti, quid faciebat Deus antequam faceret coelum & terram, non illud quòd quidam respondissè perhibetur, Joculariter eludens quaestionis violentiam, Alta, inquit, scrutantibus gehennam parabat, etc. Conses. lib. 2. cap. 12.  who, being asked, What God did before he made the world? answered, He made Hell for such curious inquisitors; spoke in jest. The Rabbins 
y Lyra lib. contra judaeos. circa med.  say in good earnest, there were seven things created before the world: The Law, Repentance, The house of the Sanctuary, The throne of glory, The garden of pleasure, The name Messiah, and Hell.  — Et Credat judaeus apella 
z Horat. Serm. lib. 1. Sat. 5. . 
S. Austin himself is of opinion, it was created the sixth day 
a Quando est praeparatus ille ignis, nisi perfectione creaturarum omnium? nisi fortè dicamus, post sexti diei perfectionem Deum aliquid creasse, quod absit, etc. lib. 1. de mirabilibus Scrip. cap. 2. , after God had finished all the rest of his works. Cornelius à La pied (Comment. in Gen. 1.) refers it to the first day: forasmuch as the Angels, in all probability, being then created, then sinned, and were cast into it; they could not be cast into a place that was not. Others think, it was created the second day, which was the first that had a Yesterday: from that in Esay 
b Cap. 30.33. vid. Lyra in locum. , Tophet is ordained of old, or from Yesterday, as the word 
c Meethmul.  signifieth. But by the same reason 
d Nil agit exemplum litem quod lite resolvit. Horat. Serm. lib 2. Sat. 3. , we may as well conclude that it was Created the first day. The words indifferently bearing both senses; either, that it was Created upon that day, which first had the name of yesterday, (could be so called,) to wit, the first day: or, upon that day which next succeeded it (was the first from it,) to wit, the second day.  
Some again would have it Created the second day still, but upon another ground: because the same Epiphonema is omitted, which is added to the works of all the other days; God saw that it was good 
e Vid. Walther. harm. S. Scrip. in Gen. 1, 6, 7, 8. . Others (supposing it to be in the centre of the earth) think it was created the third day, when God adorned the same, and appointed the places or parts thereof to their several uses. All that we can say is this 
f— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Menel. Hom. Od. δ— Non est ultra narrabile quicquam. Ovid de Ponto, lib. 2. Eleg. 2. , that the Scriptures herein are silent, and who shall reveal that which God hath hidden 
g Quis enim revelabit quod Deus texit? Tertul. lib. de anima, cap. 1. ?  
2. Where it is. And here too I meet with diversity of opinions: Some placing it above the earth, because, where men sin they shall receive punishment. 'tis true; in this world, God, sometimes, in the punishment of sin, observes such a correspondence and proportion, as, where it was committed, to manifest ●he tokens of his displeasure, 1 Kings 21.19. In the place, etc. And Iose●hus reports of Aristobulus, that, causing his brother Antigonus most cruelly to be murdered; his disease (being sick before) suddenly so fare increased, that he fell into a vomiting of blood in great abundance: which one of his servants carrying forth; he fell and spilt it, in the very place where Antigonus lately had been slain 
h Quidam è ministris efferens, divina, opinor, ita volente providentia, prolapsus, in eo ipso loco effudit, qui Antigoni caedis cruenta habebat vestigia. Antiq. lib. 13. cap. 19 Vbi Antigonus erat occisus, super extantes adhuc caedis maculas cruorem interfectoris effudit. de bello jud. lib. 1. cap. 3. . Thus I say, God sometimes deals in this world. But, that hereafter it shall be his general and constant course; I found no ground for it in Scripture, not can imagine any in reason, especially, if the opinion of some (among whom is S. Austin 
i De Civit. Dei. lib. 20. cap. 16.— Neque ego illi detrabere aufim Haerentem capiti multa cum laude coronam. Horat. Serm. lib. 1. Sat. 10. ) be true; that, the earth, after the resurrection (being purged from the state of mutability and corruption, wherein it now stands) shall lie open with heaven, and so, be part of the seat of Saints beatified: which is the meaning of those new heavens, and that new-earth we read of 
k Esay 65.17.66.22. 2 Pet. 3 13. Revel. 21.1. ; though, I know, some understand them otherwise 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Evenus. .  
Some again think it to be in the Caves of ●he earth, and Conduits of the Sea; also the most ●ast and spacious regions ●bove the superficies of ●he earth: All these put together; fearing else, ●here would not be ●oome enough for such 〈◊〉 multitudinous number, ●s shall be turned into it; The number of fools being infinite 
m Vet. interp. ita legit locum. eccles. 1.15. Stultorum infinitus est numerus. .  
I remember a story, how julius Caesar creating diverse new Senators in Rome, among whom was ●ne Laberius, and sending him into the Senate-house ●o take his place; Tully, ●s he passed by, gave him this gird, You should sit by me, but that I should sit too straight 
n Reciperem te nisi angustè sederem. Brusonius, lib. 5. cap. 16. : alluding to the number of the Senators newly made, which was so great, that the house could scarce contain them. But there is no such thing in Hell, where ere it is 
o Stultitiae hoc magis est quàm rectae opinionis.  Methodius de Origene apud Epiph. haer. 64. post med. .  
Mille, capax, aditus, & apertas undique portas.  
Vrbs habet: utque fretum de tota flumina terra;  
Sic omnes animas locus accipit ille, nec ulli  
Exiguus populo est, turbamve accedere sentit.  
As the Poet 
p Ovid. Metamor. lib. 4. fab. 13.  describes it. It is capable of all that come, and never straitened, be they never so many. Agreeable 
q Quis Poetarum, qui non omninò de prophetarum fonte pota verit? in de sitim ingenii sui rigaverunt. Tertul. Apol. cap. 47. Aliunde scilicet loqui possent de rebus fidei, nisi ex literis fidei? Idem de prescript. adv haeret. cap. 15. Poetae— quamvis veritatis arcana in parte corruperint, tamen ipsi res eo verier invenitur, quòd cum prophet is in part consentunt. Lactan. Instit. lib. 7. cap. 22.  to that of Solomon and the Prophet: the one affirming it to be never full 
r Pro. 27.20. ; the other that 〈◊〉 is deep and large 
s Esay 30.33. .  
Others would have it ●o be, betwixt the upper ●egion of the air, and globe of the Moon; in ●he sphere and element of ●re: drawn by that axiom of Philosophy 
t Erroremque suum quo tue antur habent Ovid. Fast. lib. 1. , ●ullum violentum perpe●uum. Forasmuch as the ●re of Hell is everlasting, Hell must either be in the ●roper place of fire, or it cannot be so.  
Fire indeed, in its own ●ature, cannot last ever, ●ut of its proper place; ●et by a Superior and more excellent principle, ●t may: as this fire, being by the justice of God, his power and providence preserved; which is excellently laid down Esay ●0. 23. Tophet is ordained of old—, the pi● thereof, is fire and muc● wood, and the breath o● the Lord— doth kindle i● Besides; although th● Schoolmen 
u Thom. supplem. 3ae. quaest. 97. art. 6.  hold, th● fire of Hell to be, ejusde● specici, of the same kind with our fire both Elementary and culinari● or focal: yet the ancient 
x Tertul. Apol. cap. 48. Orig. hom. 9 in diversos. Hieron. comment. in job 20.26. Greg. Moral. lib. 15. cap. 17.  (so fare as I found) agreed in the contrary, that it i● not; but created by God of purpose, and created so, as having naturally within itself a divin● subministration of incorruptibility; they are Tertullia's words.  
The Poets feigned it to ●e under the earth; equals so fare distant from ●●e surface, as heaven is ●ove it 
y— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. .  
And surely, that it is ●nder the earth, seems 〈◊〉 me, an opinion, the ●ost probable. (For I ●n determine nothing certainly 
z Res est arbitrio non dirimenda meo. Ovid. Fast. lib. 6. Non nostrum— tantas componere lights. Virg. Eclog. 3. : To use S. Au●ins 
a Quod dicimus, fratres, non tanquam certus expono;— Infernum nec ego expertus sum adhuc nec vos in Psal. 86.13.  words, What I ●eake, my brethren, I ●e not speak as being ceratine; neither I nor you ●●ve known Hell as yet, and I pray God we ever may.) The most probable opinion therefore I say is; that it is un●er the earth.)  
1. Because the Scrip●re seems to intimate as much; calling it Eret●tachtith, the lower earth▪ Ezek. 31.18. speaking o● it as a lower place; Th● way of life is above to th● wise, that he may departed from Hell beneath, Prov● 15.24. But plainly, Philip. 2.10. That at the nam● of jesus every knee should bow, of things in heaven and things in earth, and things under the earth, i.e. in Hell; So S. Austin 
b In Psal. 110.1.  with diverse others 
c Et plures quorum nomina magna vigent. Ovid. Trist. lib. 5. Eleg. 1. viz. Ambros. Haymo. Theophylact. Dionies. Carthus. in locum. Novatian. lib. de Trinit. cap. 14. & 17. inter opera Tertul. .  
2. Heaven being a place of chiefest happiness, Hell of the greatest misery; without doubt, they are directly opposite, and as fare disjoined as may be. The rich man, Luke 16. saw Abraham a fare off, and Lazarus in his bosom. 
d In inferioribus terrae inferi esse perhibentur, undè & inferi nominati sunt. Hieron. in Job 26.5. Vndè Inferi appellantur, si sub terris non sunt, meritò quaeritur. Aug. de Genesi ad literam, lib. 12. cap. 33. Inferi eo quod infra sint Latinè appellantur. ibid. cap. 34. Si idcirco Infernum dicimus quia inferiùs jacet: quod terra à ●elo est, hoc esse infernus debet à terra. Greg. dia●og. lib. 4. cap. 42.   
3. The name Infernus imports it; so called, quia infra, or inferiùs jacet, because it lies under us.  
And S. Austin 
e Sicut, secundum corpus, si ●onderis sui ordinem teneant, inferiora sunt ●mnia graviora; Ita, secundum spiritum, inferiora ●ant omnia tristiora. de Gen. ad lit. lib. 12. cap 34.  adds another reason, to this effect. As there is Gravity & Levity, heaviness and lightness, in bodies; so is there answerably sorrow and joy in spirits; sorrow answering heaviness, joy lightness: now in bodies ●he heaviest are the lowest; therefore in Spirits likewise, the sorrowfullest are the lowest; and, these being the Damned spirits▪ by consequence, Hel● where they are, the lowest place.  
3. Fellow now the Punishments of them tha● are in it, shall be turned into it.  
Tully observes, tha● the Poets, in his time▪ who writ of Rome, did us● praeterire calamitatem 
f Sinite hoc loco, Quirites, (Sicut Poetae solent quires Romanas scribunt) praeterire me nostram calamitatem. Orat. 13. pro lege Manilia. , to pass by the calamity, where any happened. I cannot do so, in speaking of Hell; but must tell you the miserable calamity of them that are there▪ and the punishments (a● lest some of them) which they endure, (for 
Non mihi si linguae centum sint, oraque centum,  
Omnia poenarum percurrere nomina possem 
g Virg. Aenoid. lib. 6. .   
●f I had a hundred ●ongues, I could not express the mall.)  

h Keckerm. System. Theol lib. 2. cap. 7  The usual distinction 〈◊〉 into two; by some 〈◊〉 they are reduced to ●hree kinds. There is Poe●a damni, poena sensus; & ●oena separationis: The punishment of Loss; Sense; ●nd Separation.  
1. The punishment of ●osse; consisting in their ●eprival of God's pre●ence, and the joys unspeakable of Heaven. The philosopher 
i Arist. Physic. sive, de naturali auscultatione, lib. 1. cap. 7.  puts Privation in the number of natural Principles. It may be called a Principle her too, being both part, an● the beginning of thei● sorrow. They that obey n●● the Gospel— shall be punished— from the presence of the Lord, 2 Thess. 1. ● And S. Bernard 
k Prius Benedicti vocabuntur in regnum, quàm Maledicti in caminum deijcîantur ignis aeterni: quò acrius doleant videntes quid amiserint. Serm. 8. in Psal. Qui habitat.  observes the method of th● final sentence; that, Th● Saved shall first be called into the kingdoms of GOD, before the Damned be sent into everlasting fire (It shall first be said, Come ye blessed, before, Go ye cursed:) t● aggravate their grief by the sight of their loss. For as black compared with white seems more black 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet. lib. 3. cap. 2. . So the sight of that which ●hey have lost, makes that which they shall sustain, much more grievous 
l Sic nimirum sibi invicem collatacontraria, suae quidem utrumque videtur suscepisse augmentum aliquod qualitatis: ut album nigro si conferas, & hoc candidius, & illudtetrius apparebit. Bernar. d. l. , to wit,  
2. The punishment of Sense; consisting in those actual torments, which ●hey suffer and endure. Which, as David speaks of God's works, Psal. 40.5. or Nestor of the miseries they suffered at the siege of Troy 
m— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Hom. Od. γ , are more than can ●●e numbered. No punishment ●an be imagined, saith Gregory, which is there want●ing 
n De poenis excogitari non potest, quod ibi non erit. . You must not expect ●herefore, I should capitulate them all; Non mihi 〈◊〉 centum— as I said be●ore: I will only name ●he chief; dealing with ●he rest, as Timanthes, in drawing the picture of Agamemnon mourning for his daughter Iphigenia; who concealed his countenance, because he could not express in it the greatness of his sorrow 
o Vultum velavit quem dignè non potuit ostendere. Plin. hist. nat. lib. 35. cap. 10. Cùm patris dolorem se non posse penicillo exprimere arbitraretur eximius artifex—, velamento vestis os occultavit. Nat. Com. mythol. lib 7 cap. 16. finem versus. .  
And the first is this; The scorching hear of fire. It is bet●er to enter into life with one eye, then, having two eyes, to be cast into Hell fire. Mat. 18 9 Go ye cursed into everlasting fire. chap. 25.41. And the rich man, Luke 16, is said to be tormented in a flame. Some have held the fire of Hell to be no true material, and corporeal fire; But, qualem novit Deus: or else only that extreme anguish, ●d compunction of Spi●, proceeding from the ●nse and deep apprehen●n of God's wrath (the arment of which is like ●e burning of fire, and herefore by a Metaphor 〈◊〉 called;) herein follow●g Damascene 
p Orthodoxae fidei, lib. 4. cap. 28. ad finem. .  
To whom we oppose ●e authority of others 
q Plurium calculus vincit. Eras. Adag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 1. , ●ore ancient 
r Quis inter nos determinabit, nisi temporis ratio, ei praescribens auctoritatem quod antiquius, & c? Tertul. advers. ●arcion. lib. 4. cap. 4 : to wit, ●ertullian 
s Apol. cap. 48. , Origen 
t Hom. 9 inverso. ad finem. , La●antius 
u Instit. lib. 7. cap. 21. , S. Austin 
x De Ci●. Dei, lib. 21. cap. 10. , ●●d Gregory 
y Dialog. lib. 4. cap. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , (Such men 〈◊〉 I never saw, or shall ●e 
z ●om. Il α.  as Nestor speaks of ●erithous, with some o●er Worthies;) who all conspire 
a Plurimum facit multorum in una resententia atque consensus. Hieron. Comment. in Gal. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neptun. Hom. Il. γ.  in the contrary tenant. Nor without reason; in regard, Bodiare to be punished by it which, were it not corpreal, cannot be 
c Corpori non potest adaptari poe●a nist corporea. Thom. Supplem. 3ae. q. 97. art. 5. Conclus. . B● how then can it agere Spiritum, you will say The Souls of men b●fore the resurrection; a● the Devils, 
b Ignem gehennae corporeum esse non ambigo, in quo certum est corpora cruciari. Greg. Vbi. supra.  who are Sp●rits, and want body how can it work upo● them, and they suffer 〈◊〉 it? That it doth so● S. Gregory 
* Dialog. lib. 4. cap. 29. , and the M●ster of the Sentences 
d Lib. 4. distinct. 44. g.  e● emplifie in the rich ma● whose Soul (though h● body be yet in the grave is said to be tormented 〈◊〉 that flame, Luke 16. An● how it comes to do s● Thomas 
e Supplem. 3ae. q. 70. art. 3. corp. art. & q. 97. art. 5. Resp. ad 3m.  tells us, viz. ●yperphysicè; not by its twne nature, but as it is ●n instrument of God's justice, which hath given ●hat power and property ●o it, for their punishment: For an instrument doth work (as he goes on) ●ot by its own proper ●ower and nature only, but by virtue of the principal agent, as it is regulated thereby; Yet I think it more safe 
f Praestat per Deum nescire quia non revelaverit, quàm per hominem scire, quia ipse praesumpserit. Tertull. lib. de anima. cap. 1.  to sit down with S. Austin 
g Cur non dicamus, quamvis miris, tamen veris modis spiritus incorporeos posse poena corporalis ignis affligi? De Civit. Dei. lib. 21. cap. 10.  admiring the mystery.  
Well then; the fire of Hell is no Metaphorical thing: but a Material, true, proper, real, and corporeal 
h Diversa vocabula ponimus, ne quis erret in nomine. Hieron. epist. ad Fabiolam.  fire.  
Now the pain of fire is great. But, what is our fire, to the fire of Hell? It was the fond conceit of a Friar, that one might feel it burn seven miles off 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aesop. fab. .  
Demonax the Philosopher being asked, what kind of place Hell was? answered, When I come there, I'll writ thee a letter, and let thee know 
k Percontanti, qualia putaret esse apud inferos: expecta, inquit, & simulatque; illue vener●, perliteras tibi significa●o omnia. Krasm. Apotheg. lib. 8. . And so, if the Friar had been there, or yet so nigh it, we might believe him. Yet I think with S. Austin, that for vehemency of heat, it exceeds ours, as fare as It doth fire that's painted upon a wall. And with S. Bernard, that one spark of it doth more torment, then if a woman ●●ould continued in travel, ●nd the very pangs and ●●roes of child bearing, thousand years together. ●his is the first punishment pertaining to Sense, ●s I said, The scorching ●eate of fire.  
The second is, Extremity of Cold 
l— mistâ cum frigore flammâ. Ovid. Metamor. lib. 1. fab. 2. , Mat. 8. ●2, 13.42, 50.22.13.24.51. ●5. 30. There shall be weeping, and gnashing of ●eeth. Weeping; from heat, the pain of fire: gnashing, from Cold: so the Fathers 
m Haymo in Mat. 8. Remigius in Mat. 13. Hieron. venerab. Bed. Raban. Maurus in Mat. 24 Greg. hom. 2. in Evang. . Some collect as much likewise, from the name Tartarus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signifying, to shake and quiver for cold 
n Plutarch. opusc. de primo frigido. . But, is not this a ●mitigation of their former pain? Cold being 〈◊〉 remedy against heat; th● rich man Luke, 16. conceived no better cure fo● his torment in the flame then that Lazarus shoul● but even dip the tip of hi● finger in water, and touch his tongue to cool it. A● for this, it is a parable, and therefore, according to the rule in Schools, no argumentative 
o Theologia parabolica non est argumentativa. , being stretched beyond its en● and scope. And, to th● other, Thomas 
p Supplem. 3ae. q 97. art. 1 resp. ad 3●.  against makes answer; that i● shall be no mitigation of their pain at all; in regard, it shall not be, by the changing and transmutation of the body from its former disposition and passion: but, by bringing a new passion upon it, the old remaining. Which it doth, saith he, per actionem Spiritualem, by a Spiritual action; For, by its natural action, being contrary to heat, it quenches it, and mitigates the pain of it: but, by its Spiritual action (which it hath from the principal Agent, God's justice, whereof it is the instrument, and whereby it doth agere in corpus, seize upon the body) it doth not.  
3. The third is Famine and Hunger. Luke 6.25. Woe unto you that are full: for ye shall hunger. In the 24. of jeremy 
* Ver. 10.  there are mentioned three grand calamities; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Famine, Pestilence, and the Sword. In the 14 of Ezek. 
* Ver. 21.  four; these three and the noisome beast: How much more when I sand my four sore judgements, the Sword, the Famine, etc. And, as it is one of those which carry account of the greatest punishments: So, neither is it the lest among them. David places the pestilence under it; choosing the one rather than the other, when they were both put to his option, 2 Sam. 24.13. jeremy prefers the sword before it; Lament. 4.9. They that be stain with the sword, are better than those that be slain with hunger. And Ulysses in Homer, of all deaths makes it the most miserable; All deaths are miserable, saith he: yet the most miserable of all is to die for hunger 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Od. μ. .  
4. The fourth is Bonds and imprisonment. Mat. 22.13. Take him,— Cast him into utter darkness: but what must be done to him before? bind him hand and foot. 1 Pet. 3.19. Christ by his Spirit preaching to the souls that are now in Hell, but were alive in the days of Noah (saith the learned Scaliger 
r Notis in N. Test ad locum. :) is said to preach unto the Spirits in prison. The Angels too that sinned, being cast down to Hell, were delivered into chains, 2 Pet. 2.4. Diogenes, being asked, what was the best thing in a man's life? answered, His liberty 
s Lacit. de vit. Philos. lib. 6. . And he in the Comedy, compares a captive to a bird in a cage: If once he get at liberty, he will be past catching again 
t Heg. Liber captivus avis ferae consimilis est: Semel fugiendi si data est occasio, Satis est, nunquam pose illam possis prendere. Lor. Omnes profecto liberi lubentius samus, quàm servimus. Plaut. in Captivis. act. 1. Scen. 2. ; that condition is so hateful to him. But, more grievous is it to a man, & miserable he that's put into a loathsome dungeon, without hope of being ever enlarged or removed. Such is Hell, and such they that shall be turned into it 
u  niger in niveum nulla redit arte col●rem: Spectat ab inferno sic via nulla retro. Owen. lib. 3. ad. D. Mariam Nevil. Epigr. 180. . Poets and Historians may fain, of some who have gone thither, and returned back, (as Orpheus that fetched his wife Eurydice from thence 
x Ovid. Metamor. lib. 10 fab 1. Virg. Georg. lib. 4. ad finem. Senec. Here. fur act. 2. scen. 4. Nat. Com. mythol. lib. 7. cap. 14. Lod. Vives in lib. 18. de Civit. Dei. cap. 14. . Hercules, that going thither, brought Theseus away with him, with the dog Cerberus 
y Ovid Metamor. lib. 7. fab. 22. Senec. Herc. fur. Plin. hist. Nat. lib. 27. cap. 2. Nat. Com. mythol. lib. 7. cap. 1. & lib. 3 cap. 5. Lod. Vives in lib. 18. de Civit. Dei. cap. 13. . Ulysses that went thither to consult with Tiresias 
z Hom. Od. λ. Horat. Serm. lib. 2. Sat. 5. Nat. Com. mythol. lib. 9 cap 1. . Aeneas that went thither, to talk with his father Anchises 
a Virg. Aeneid. lib. 6. Ovid. Metamor lib. 14 fab. 4. . Pythagoras also, that going thither, saw Hesiod tied to a brazen pillar, and Homer hanging on a tree full of snakes, for feigning such things upon the Gods 
b Laert. de Vit. Philos. lib. 8. in Pythag. Tertul. lib. de anima. cap. 28. :) and Papists fable 
c è Damascen Serm. de his qui in fide hinc migrarunt. Circamed. , that Traian was delivered thence by the prayers of Gregory, and Falconilla by the votes of Thecla.  
Admiranda canunt, sed non credenda— 
d Cato lib. 3. distiches 17. . Betwixt us and you, saith Abraham to the rich man, Luke 16. there is a great gulf: so as they which would come from you to us, cannot. What is this gulf, but, (as the Master of the Sentences 
e Lib 4. distinct. 50. f.  expounds it) the justice of God, which holds them in chains, and will never suffer them to be loosed?  
The fift and last is that Occultum flagellum 
f Poena autem vehemens, & multo saevior illis, quas & Ceditius gravis invenit, aut Rhadamanthus. juven. Sat. 13. , the wound of Conscience, conceived by the full and perfect sense and apprehension of God's wrath. This the Poets 
g Hom. Od. λ Ovid. Metamor. lib. 4. fab. 13 lib. 10 fab 1. & lib. in Ibin ante med. Horat. Carm. lib. 3. Ode. 11. Virg. Aeneid lib. 6. Tibullus lib. 1. Eleg. 3. Senec. Hippolyt. act. 5. & Herc. fur. act. 3. scen. 2.  set out, in their fiction of Tityus, who hath Vultures feeding upon his liver; which is mentioned by Lactantius 
h Instit, lib. 7 cap. 21. : And this is the Worm spoken of, Esay 66.24. Mark 9.44, 46, 48. 
i 
Non piguit uno leco eadem verba ter dicere.  
Quem non terreat ista repetitio, & illius poenae comminatio tum vehemens? Aug de Civit. Dei. lib. 21. cap. 9  . The greatness of which punishment, tanquam per transennam, we may see in the shadow and first-fruits of it in this life, by those that are distressed in conscience. Master james Bainam (the Martyr, as he was afterwards) having recanted out of weakness, and abjured his opinions; openly in the Church (bewailing his fall) among other things, entreated all good Christians rather to die, then do as he had done: for he would not feel such a Hell again, (so he termed it) in his conscience, as he did feel before he repent, for all the world's good 
k Mr Fox Acts & Mon. vol. 2. pag. 300. Col. 1. Edit. ult. ; which puts me in mind of S. Bernard's 
l Infernus quidam animae rea conscientia est. Serm. 4 de assump. beatae Virg.  saying, A guilty conscience is a certain Hell of the soul. And Mr Greenham 
m In his grave Counsels, and godly observations.  mentions one in the like case, who said, his continual agonies were as great, as the pains of a man, when the pangs of death are upon him: that he could be content also, his body should live in burning fire till the day of judgement, so he might then be assured of God's favour 
n Heu quantum poenae misero mens conscia donat! Lucan. lib 7. . Briefly thus; Dolour corporis, corpus doloris: dolour anima, doloris anima. Bodily grief is but the Body of grief: the soul of it, is that of the Soul. The spirit of a man, saith Solomon, may sustain his infirmities: but a wounded spirit who can bear? Pro. 18.14. And so much for the punishment of Sense.  
The third is, the punishment of Separation; consisting in their being removed from the society of Saints and Angels, and conjoined to the company of Devils. Man, saith the Philosopher, is a Sociable creature 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Polit. lib. 1. cap 2. ; that delights in company: and herein is his felicity 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Idem. Ethic. ad Nicomach. lib. 9 cap 9 , to have good company. But this, the Damned are deprived of. True it is; in this life, good and bad are mixed together 
q Mixta tenax segeti crescere lappa solet. Ovid de Ponto, lib. 2. Eleg. 1 Genus humanum in duo genera distribuimus: unum, eorum qui secundum hominem; alterum, eorum qui secundum Deum, vivant. Quas etiam mysticè appellamus, Civitates duas. Aug. de Civit. Dei. lib. 15. cap. 1. Tria sunt loca, Coelum. Terra, Infernus; & habent singula habitatores suos: Coelum, solos bonos; Infernus, solos malo●● terra mixtos. Bernat. in Sententijs. . Or, as the son of Syrach 
r Ecclus. 33.14, 15.  expresses it, Good is set against evil; the godly against the sinner, and the sinner against the godly: So there are two and two, one against another. But hereafter it shall not be so: At the end of the world the wicked shall be severed from among the just 
s Mat. 13.49. ; When Christ shall say to the reapers, his angels, Bind the tares in bundles to be burnt, but gather the wheat into my barn 
t Ver. 30. .  
Now, all these punishments are aggravated further from three Circumstances.  
The place where;  
The manner how;  
And the Time or Continuance how long; they must be suffered.  
1. From the Place 
u Et fient ipso tristia fata loco. Ovid. Trist. lib. 3. Eleg. 3. Sive locum spectes: locus est inamabilis, & quo Esse nihil toto trislius orbe potest. ibid. lib. 5. Eleg. 7. ; A place of Darkness, (a thing disconsolate in itself, light being comfortable 
x Eccles. 11.7 : and the Sense of seeing, of all senses, the most delectable 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Metaphys. lib 1. cap. 1. .) How camest thou hither, saith Anticlea to her son Ulysses (seeing thou art yet alive, and not dead) into this place of obscure darkness 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—; Hom. Od. λ. ? There are houses, saith Hesiod, of obscure night, covered with black clouds 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . In regard of which obscurity, it hath the name in Greek of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because there they see not: and is called Darkness 
b Mat. 8.12.22.13.25.30. 2 Pet. 2.7. Judas ver. 6.13. , in the Abstract (as if the Concrete were not enough but too low an expression.) The Poet when he would set out the wickedness of a carping, malevolent Detractor, calls him not vicious, but vice itself 
c Mentitur, qui te vitiosum, Zoïle, dixit: Non vitiosus homo es Zoïle, sed vitium. Mart. lib. 11. Epigr. 93. : so here. But how 〈◊〉 it then, you'll say, that ●hey that are turned into 〈◊〉 are said to see? There ●●all be weeping and gna●●ing of teeth, when ye shall ●ee Abraham, and Isaac, ●nd jacob— in the kingdom of God, and you your ●elves thrust out, Luke 13. ●8. Again, chap. 16. The ●ich man lifting up his ●yes saw Abraham a fare ●ff, etc. To this the Father's 
d Isid. Sentent. sive de summo bono. Lib. 3. cap. 31 Greg. mor. lib. 9 cap. 39 Bernar. lib. 5. de Consid. ad Eugenium.  answer, They shall ●e, so fare forth as it ●akes for the increase of ●heir punishment, but not a●y thing for their comfort. And that too, if Thomas 〈◊〉 say true, not clearly; 
e Supplem. 3ae. q. 97 art. 4. Corp. art.  ●ut under a certain umbro●itie, and filthy mist, or smoke. S. john saw a smoke ascend out of the bottomless pit 
f Revel. 9.2. : and elsewhere we read of a mi● of darkness 
g 2 Pet. 2.17. .  
2. From the Manner 
h Bis emori sed est mori sic turpiter. Quintilli imperat. symbolum. Alsted. Arithmologia Ethica. Encyclop. lib. 16 Namque pati poenam, quàm meruisse minu●. Ovid. de Ponto. lib. 1. Eleg 1.  which is, with Disgrace and Contempt. They tha● sleep in the dust shall a wake: Some to everlasting life, and some to shame and everlasting contempt, Dan▪ 12.2. Men may play the Hypocrites here 
i Noctem peccatis & fraudibus obijcere nubem. Horat. lib. 1. Epist. 16.  (and it is too usual 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theog. ver. 959. ;) bear a fair outside to the world, when their inward part is full of wickedn sse 
l Luke 2.39. Introrsùm turpes, speciosi pelle decora. Horat. lib. 1. Epist. 16. ; whereby it comes to pass, that they are never the worse thought of, and ta●●n to be what they are ●ot 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theog. ver. 117. & 128. : But then all things ●all be revealed (their ●ults, even their most se●ret and hidden faults 
n judicium faciet gestorum quisque suorum: Cunctaque cunctorum cunctis orcana patebunt. apud Hug. de S. Victore. lib. 1. de anima. cap. 2. , ●eing written in their ●reheads, and presented 〈◊〉 the view and eye of all ●●e world) to their perpetual reproach, disgrace, ●nd shame. For, although ●he just in glory, by the ●oodnesse of their nature ●●e merciful: yet, being ●njoyned to the justice of ●od in such a rectitude; ●hey cannot be moved with ●ny compassion at all toward them, saith S Grego●ie 
o Hom. 40. in Evang, . They shall rather ●athe, and abhor them, ●say 66.24.  
3. From the Time 
p Et gravior longâ fit sua poena morâ. Ovid. de Ponto. lib. 1. Eleg. 2. Leave est miserias far, perferre est grave. Senec. Thyestes. act. 2. Scoen. 1 ; which is, to all Eternity, even for ever and ever, Revel. 20.10. The Fire is unquenchable. Mat. 3 12. and everlasting. chap. 25.41. The Burning everlasting. Esay 33.14. Their Contempt everlasting. ●●ā. 12.2. Their Chains everlasting, jude 6. The Worm everlasting, Esay 66.24. Mark 9.44. All their pains, their whole destruction everlasting, 2 Thess. 1.9. The Poets 
q Hom. Od. λ. Ovid. Metamor. lib. 4. fab. 13. lib. 10 fab. 1. & lib. in Ibin. ant med. Virg. Aeneid. lib. 6. Horat. Carm. lib. 2. Ode 14. & lib. 3. Ode 11 Tibullus lib. 1. Eleg. 3. Senec. Hippolit. act. 5. & Here. fur. act. 3. Scoen. 2.  saw a glimpse of this, in their fiction of Sisyphus, who in Hell doth roll a stone up a hill, which he no sooner hath at the top, but it tumbles down again upon him, and so continually renews his la●our: of Danaus' his daughters, the Belides, who are awarded to fill a ●ubbe full of holes with water, and with vessels full of holes (whence the Greeks' took their Proverb to signify endless labour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) ●nd of Tityus, who hath Vultures feeding upon his ●iver, which yet consumes ●ot, but increases with the Moon: the mythology of all which, is nothing else but a Perpetuity of punishment; as Ovid 
r Lib. in Ibin.  makes it, 
Nec mortis poenas mors alter a finiet hujus:  
Horaque erit tantis ultima nulla malis.   
Origen's 
s Peri archôn, sive de Princip. lib. 3. cap. 6. & hom. 8. in jos. Doctoregregius Origines audet docere, diabolum id rursum futurum esse quod fuerat, & ad eandem rediturum dignitatem, & conscensurum regna coelorum, etc. Epiph. Epist. ad Johan. Constant. Episc.  error, and his followers (holding that Hell in the end shall be broken up; and the Devils with all the Damned, Saved, and received into Heaven) hath been long since exploded in the Church; Being condemned for heresy by the fifth general Council a● Constantinople under the Emperor justinian 
t Osiand. Cent. 6. lib. 3 cap. 4. Canon. 9 & 10. : and largely refuted by (that hammer of heretics 
u Augustinus— validissimus malleus haereticorum. Bernar. Serm. 80 in Cant. post. med. .) S. Austin in his learned Books de Civitate Dei 
x Praesertìm, lib. 21. cap 17.23. & 24. De qua vanissima impietate— in libris de Civitate Dei diligentissimè disputavi, haer. 43. de Originianis. .  
Now hope deferred, saith Solomon, maketh the ●eart sick, Prov. 13.12. ●f therefore there were a●y hope of having their punishments terminated, though it were after many millions of thousands of years, it were a comfort: but when they are expired, there is never the less behind; they are even as new to begin again. The Ancients express it thus 
y Alsted. encyclop. lib. 6. Pneumat. parte 4. cap. 7. ; If the Sea were by many parts bigger than it is, and once in every ten thousand years, biberet ex eo vel unica avicula unam saltèm guttulam, A little bird should drink but a little drop of it, at length it would be exhausted: Or, if all the world were a mountain, and a Wren, once in every hundred thousan● years, should fetch a little of it in her mouth, i● the end it would be wasted; But of Eternity there is no end ever to be expected. Quanta haec d●ratio! Consider this y●● that forget God.  
And thus you have th● three particulars (though imperfectly 
z 
Materia vires exuperantemeas, Ovid. Trist. lib. 1. Eleg. 4.  
Grandes materias ingenia parva non sustinent, & in ipso conatu ultra vires ausa succumbunt, etc. & post multa. Vincitur Sermo rei magnitudine, & minus est omne quod dicimus. Hieron. Epist. ad Heliodor. de landibus Nepotian.  ) unfolded What Hell is; where it is and the punishments o● them that are in it, Sha● be turned into it. Which are The wicked, saith my Text, The wicked shall be turned into hell.  
What remains briefly 
a Non faciet longas fabula nostra moras. Ovid. Fast. lib. 2. Veritas odit moras. Senec. Oedip. act. 4. Scoen. 3 ; in regard I desire so near as is possible) ●o hold to the Custom 
b Consuetudo etiam in civilibus rebus pro lege suscipitur. Tertul. de corona militis cap. 4. Non possumus respuere consuetudinem quam damnare non possumus. Idem de virg. Velan. cap. 2. , ●nd Chrysostom's rule, Preaching but an hour 
c Concionandum est adhoram. Hom. 17. in Epist. ad Rom. .  
It is Scripture, and admits no other testimony, The Law, as the jews speak, needing no fortification. Only, (to show ●he harmony, and sweet consent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in that sacred volume 
d Concordant Prophetica Apostolicis, & Apostolica Evangelicis, & Evangelica Apostolicis, & Apostolica Propheticis. Epiph. haer. 57 post med. , it might be paralleled with diverse other places: but I proceed unto the reasons, which are twofold.  
In regard of 

God.  
Themselves.    
That in regard of God is his justice. For, albeit he have no pleasure in the death of the wicked, Ezek. 33.11. Neither is willing that any should perish 
f  Agamemnon. apud Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , 2 Pet. 3.9. Yet, they living impenitently in the transgression of his Law, and continual breach of his Commandments; (according to the eleventh article of the jewish Creed 
g Credo perfecta fide quòd Deus— puniturus sit omnes quotquot interdicta ejus transgressi suerint. Buxdorf. Synag. jud. cap. 1. pag. 4. , he will not suffer them to go without condign punishment.  
But perhaps some will here object, Punishment must be adequated to the fault 
h— Adsit Regula pec catis, quae poenas irroget aequas: Nec, scutica, dignum, horribili, sectere flagello. Horat. Serm. lib. 1. Sat. 3. : how then can it stand with justice, that The wicked (their sins being both finite and temporary) should be turned ●nto Hell, there to suffer punishments infinite and eternal 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. de coelo. lib. 1. cap. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibid. cap. 7. Quid appendis cum infinito quantumcunque finitum? Aug. in Psal. 37.23. ? Hereunto I answer 
k Neque enim alitèr veritas intelligi potest, quàm si falsa e● esse, quae veritati objecta sunt, detegantur. Hilar. de Trin lib 5. ferè initio. .  
And first I may say with ●he Apostle 
l Rom. 9.20. , Nay but, o man, who art thou that dis●utest against God? It is not lawful for mortal creatures to call his actions into question: even a heathen man could affirm it 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theog. ver. 687. . He giveth not account of any of his matters 
n Job 33.13. .  
2. I might say with S. Austin 
o Adeo summa est justitiae regula Dei voluntas, ut quicquid vult, eo ipso quòd vult, justum habendum sit. De Genesi contra Manich. lib. 1. cap 3. Quicquid fecerit justum est, & ex hoc quia fecit Deus crede justum esse. In Psal. 62. ver. ult. , that His w●● is the rule of justice: So ● a thing is just, even because he doth or will do it, we● there no other reason t● be rendered.  
3. But to give so 〈◊〉 clearer resolutions 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Achil. Hom. H. 1. . Punishment (being a part o● distributive justice) consists, saith the Philosopher 
q Arist. Ethic. ad Nicomach. lib. 5. cap. 3. , in a Geometric proportion relating to a● the circumstances of th● crime, but especially t●● dignity of the person against whom it is committed. If one strike magistrate (as afterward he makes instance 
r Ibid. cap. 5. , it i● more than if he struck an ordinary man, and deserves extraordinary punishment. Worthily therefore shall the wicked be adjudged to infinite and eternal punishment, who ●nne against an infinite ●●d eternal Majesty, which is, God.  
4. They sin too, ●aith S. Austin 
s Homo factus est malo dignus aeterno, qui hoc in se peremit bonum quod esse posset aeternum. De Civit. Dei. lib. 21. cap. 12. , against ●n infinite and eternal Good; to wit, Life eternal, which they con●emne, and wilfully re●use.  
5. Their disposition and desire of sinning, saith ●. Gregory 
t Quoniam peccator peccat in Suo aeterno, ideo Deus punit ipsum in Suo aeterno. etc. Dialog. ●●b 4. cap. 44. Paulò alitèr, Bernar. Ob hoc proculubio obstinatae mentis punitur eternalitèr malum, ●uià quod breve fuit tempore, longum esse constat in ●ertinaci voluntate, ita ut, si nun quam moreretur, unquam velle peccare defineret. Epist. ad Garinum ●bbat. Has patitu● poenas peccandi sola voluntas. luven. Sat. 13. , is eternal, (which he calls Their Eternity;) for if they could live always, they would sinne always: and because they sin in their Eternity, it is just with God t● punish them in His Eternity.  
6. There is a kind o● Eternal infinity, or Infinite Eternity in Sin being a breach of tha● Order, which stood in a● absolute, and perfect conformity of the Will o● man, to the Will and Law of God; Which brea● is irreparable 
* Vid. Thom. 12ae. q 87. art. 1. & 3. corp. . True indeed, it is restored in th● regenerate, yet not in th● same manner; their righteousness now not being Inhesively and Subjectively in themselves, but Objectively in another 
u Esa. 45.24.25. Jerem. 23.6.33.16. Act. 13.19. Rom. 3.21, 22, 23, 24 25, 26.4.6.5.17, 18, 19.9.30.10.3. 1 Cor. 1.30. Gal. 2.16.3. ●1. Philip. 3.9. 2 Cor. 5.21 ut nos simus, etc. Videte duo, Justitiam Dei, & non nostram: In ipso, non in nobis. Aug. Serm. 6. de verbis Apost. Ipse peccatum, ut nos justitia, non nostra, sed Dei: nec in nobis, sed in ipso Idem. Enchir ad Lauren. cap. 41. , (not Propria, but Appropriata,) whence it is said to be imputed 
x Gen 15.6. Rom. 4. in that chap. 8. times. Gal. 3.6. James 2 23. : But, in the wicked, who have no part in Christ 
y Psal. 94.20. Ephes. 2.12. Rom. 8.9. Mat. 7.23.25. ●●. John 3.36.17.9. 2 Cor. 13.5. Colos. 1.21.4.5. 1 Thes. 4.12. Philip. 3.18. Hebr. 10.29. jude ver. 4. Redemptor noster pro bonis misericorditer incarna●us: nihil igitur haec margarita ad porcos & canes. Greg hom. 13. in Ezech. , it is not restored at all; whereupon they stand liable to infinite and eternal punishment.  
Suffer me a little, and I will show, what I have yet to speak on God's behalf 
z Job. 36.2. : to use his words whom some 
a Hieron. quaest. Hebr. in Gen. 22. Philippus Presbyter praef. in job, & in cap. 32. Rupertus in Gen. 34. Lyra. in Psal. 9.4  think (not without probability) to be Balaam.  
And to all these I add another Solution out of S. Austin 
b De Civit. Dei, lib. 21. cap. 11. . Even in temporal, and civil Courts of men, few crimes but they deserve punishment of longer continuance than the Commission of them. To think therefore that the punishment of sin should be proportionated according to the time wherein it is perpetrated, what greater folly 
c Non sani esse hominis, non sanus juret Orestes. Pers. Sat. 3, in fine.— Dic quae dementia major. Baptista Mantuan. Eclog. 1. ? Some faults, saith that Father, deserve imprisonment, some proscription and banishment: shall the party peccant be exiled, or remain in durance, no longer than they are in committing? Murder is soon committed; so is sacrilege, and several other sins: Shall the punishment in respect of time and continuance be accordingly? Surely no; It is to be measured, as he concludes, not by length of time, but the greatness of the offence 
d Non temporis longitudene, sed iniquitatis & impietatis magnitudine. . And so much for the reason in regard of God.  
Those in respect of themselves are 

Positive.  
Privative.    
For that they Have; or for that they want, and Have not.  
That which they have, is their sin and wickedness. Hecuba, the mothe● of Paris, dreaming whe● she was with child, tha● she brought forth a burning torch; told it to he● husband Priamus, wh● received answer from the Soothsayer, that, H● whom she bore in he● womb should be the caus● of the destruction of his country 
c Quem in utero geslabat esset causa excidij suae patriae. Nat. Come mythol lib 6. cap. 23. Epist. Parid. ad Helen apud. Ovid inter Heroid. 15. . Nothing so sure, but the sin which the wicked harbour in their breasts, will be th● cause of their destruction It is an observable plac● in the 20 of job the 16 where Zophar speaking o● the wicked, saith, He shal● suck the poison of aspes● Some 
f Vetus interp. Xantes Pagninus.  read it, He shal● ●●ck the head of asps, (The ●ebrew word [Rosh] sig●fying both Caput & ●enenum.) Now what is to suck the head of ●pes? The Asp or shee●iper engendering with ●e male, takes his head in ●er mouth, and (being o●ercome with the plea●re of the act) bites it off; thereby he perishes: af●er she hath conceived ●re young within her, ●rditatis impatientes per●mpunt latera occisa parent, not abiding to stay ●heir time, eat out her ●des, and abortively de●ver themselves; whereby she perishes 
g Plin hist. nat. lib. 10. cap. 62. Pierius Hierogl. lib. 14. cap. 20. Epiph haer. 26 ad finem. Aelian. de animal. lib. 1. cap. 24. . And 〈◊〉 it is with the wicked; ●hough wickedness be sweet in their mouth, as it is ● the 12 ver. they comm● it with greediness and delight: yet, it is but as were a Sucking of t●● head of asps; they sha● perish by it, it will b● their everlasting ove● throw, and destruction Plainly, Prov. 11.5. T● wicked shall fall by 〈◊〉 own wickedness. Against chap. 13.6. Wickedness verthroweth the sinne● And again chap. 21. 1● God overthroweth the wi●ked for their wickedness.  
Other reasons ther● are again for that whic● they want, and have no● as  
1. Because they wan● Christ. He that hath u● the son hath not life, john 5.12. Neither is ●ere salvation in any o●er, Acts 4.12.  
2. Because they want ●ith. He that believeth ●●t shall be damned, Mark. 6.16. Is condemned al●ady 
h Quia certum est, asseritur ut jam praeteritum. Aug. de agone Christiano. cap. 27. , john 3.18.  
3. Because they want ●e Sanctification and holiness of life, without ●hich no man shall see the ●ord, Heb. 12.14. For, ●very tree that bringeth ●ot forth good fruit, is ●ewen down and cast into be fire, Mat. 3.10.  
Now for Application. And if The wicked shall be turned into Hell:  
1. It serves for Confutation 
i Nemo non, contrarium ejus quod probaverit, reprobat. Tertul. advers. Martion. lib. 4. cap. 15. Non sufficit nohis docuisse quae pia sunt, nisi pijssima ea esse per id intelligantur dum quae impia sunt refelluntur. Hilar. lib. 8. de Trinit. ferè initio. . And first 〈◊〉 those who either deny or have denied, (directly too, in terminis) that ther● is any Hell at all 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Evenus. . (Omitting them who are 〈◊〉 jusdem farinae, of the sam● mould, and annihilate it b● Consequence, denying the resurrection, the immortality of the Soul or the like.) So did Cai● the first wicked man; (among other things,) i● his conference with Abe● (implied in the text 
l Gen. 4 8. , an● supplied by some 
m Targum jonathan & Hierosolymit. : No● est judicium, non est judex non est ultio impijs, &c So did Epicurus, holding it to be but The fiction 〈◊〉 Poets, and whatsoever 〈◊〉 spoken of it, to be understood of this world, and the ●e that we now lead 
n Lactan. Instit. lib 7. cap 7. : ●et one of them 
o Lucret.— Quaecunque Acheronte profundo prodita sunt esse, in vita sunt om nia nobis. Et post pauca. Haec neque sunt usquam, neque possunt esse profecto: Sed metus in vita poenarum pro malesactis. de natura rerum, lib. 3. ferè in fine.  is ●f his opinion; together ●ith those anonymous heretics in Irenaeus 
p Lib. 5 cap. 26. Quomodo non confundentur qui dicunt Inferos ●idem esse hunc mundum, & c? . ●o did the heathen Pai●ms in Tertullia's time; ●aking it a laughing mat●r 
q Si gehennam ●mminemur,— proinde decachinnamur. Apol. p. 47. . So did Almaricus ●●d his Sectaries; holing, there is neither Hea●en nor Hell: but he that ●ath the knowledge of ●od, hath Heaven within ●●mselfe; and he that hath ●ortall sin, hath Hell within himself; Sicut ●entem in ore putridum, as a rotten tooth in th● head 
r Osiand. Cent. 13. lib. 1. cap. 3. . So did the holy Father of Rome, Bonifac● the eighth; which wa● objected against him (among other crimes) in 〈◊〉 Council held at Pari● under Philip the Fair 
s Osiand. Cent. 13. lib. 4. cap. 7. : — Intestabilis & Sacer esto 
t Horat. Serm. lib. 2. Sat. 3.   
So did his Successor● in the seat and same impiety 
u Dignum patella operculum. Erasm. Adag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Melanthius. Hom. Od. ●. , Paul the third, who lying on his death bed, said he should now make trial of three things, whereof he had doubted all his life, 
m— Pudet fari Catoniana, Chreste, quod faecis, lingua. Mart. lib. 9 Epigr. 28. Grave crimen etiam cum dictum est leviter nocet. Senec. lib. Proverb.  An anima immortalis, An sit Deus, An Infernus: I fear to English themx. So doth Costerus the jenite 
y Instit. lib. 5. ; holding that Christ by his descension ●to Hell hath abolished it, ●nd turned it into Paradise: Something like that heresy in S. Austin 
z Haer. 79. Al●a (haeresis) descendente ad inferos Christo, credid●sse incredulos, & omnes inde, existimat, liberatos.  of ●hose who held, that Christ descending into Hell, ●ll the damned believed, ●nd were forthwith set at ●bertie. So do the Fa●ilists 
a Rogers. Art. 5. Prop. 4.  holding there is ●o other Hell than the hor●or of Conscience in this ●ife, by the sense and apprehension of GOD'S wrath: much like the opinion which S. Jerome 
b Epist. ad Avitum de error. Orig.  a●cribes to O igen, but how ●ruly I know not. And so ●oe many in these days; ●iving if as it were a mere fable 
c Heu vivunt homines tanquam mors nulla sequatur, aut velut Infernus fabula vana foret!  and bore flying report.  
2. For Confutation o● the Misericordians (o● whom S. Austin in hi● 21. Book De Civitat● Dei chap. 18.) who held that (though there be ● Hell, yet, The wicked shall not be turned into it. 〈◊〉 shall indeed be shown them at the latter day, and they shall be adjudged worthy of it: but by the prayers and intercession of the Saints, found mercy, and b● delivered from it; Mercy, as S. james 
d Chap 2.13.  speaks rejoicing against judgement. You heard before 
e Quid opus est me diutiùs in his tempus terere? Cùm confutatio ac subverfio facilis (sit) ex praedictis, etc. Epiph. haer. 32. in fine.  out of Gregory; tha● the glorified Saints are so addicted to the justice of God, that they ●nnot compassionate them, ●uch less intercede for ●hem. And the Master ●f the Sentences 
f Lib. 4. distinct. 50. f.  ob●rves (by Abrahams ●nswer to the rich man, Luke 16. Betwixt us and ●ou there is a great gulf, etc.) that, although they ●ee them in torments, yet, ●hey neither pity them, ●or desire their deliverance.  
●. The second use is for In●ructiō; to show the miserable 
g Coelestis ira quos premit miseros facit. Senec. Herc. Oetae. act. 2. Scoen. 1.  estate of all wicked ●hen, What though they ●rosper here, and flourish? Their seed be established ●n their fight; Their house's safe from fear; They ●pend their days in wealth, & c? as job describes them, chap. 21 or as David, Psal. 73 They be not in trouble 〈◊〉 other men, they have man● then heart can wish? Thi● is no true Happiness 
h Nemo malus Foelix— juven. Sat. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Asinus Sylvest. asino domest. Aesop.  (and false happiness, saith S. Austin 
i Falsi foelices veri infoelices: falsa foelicitas vera miseria est. Aug. in Psal 86. ver. ult. Fallax foelicitas ipsa est major infoelicitas. Idem in Psal. 130.1. , is true misery;) for Ad mala servantur no● moritura:—  
Their judgement lingers not, nor do●h their damnation slumber; their feet at last shall go down to death, and their step take hold on Hell; it shal● be their portion.  
The wicked, saith my Text, shall be turned in to Hell.  
And in very deed, this is the reason why the supreme disposer of all things, doth suffer them to enjoy such prosperity and outward happiness here in this world, while his children (to use his words in job 
k Chap. 36.8. ,) are held in cords of affliction. See it plainly, Psal. 92.7. When the wicked spring as the grass, and the workers of iniquity do flourish, it is that they shall be destroyed for ever.  vituli occidendi saginantur, saith S. Gregory 
l Moral. lib. 22. , They are fed as beasts for the slaughter. 'Tis folly therefore, as David deems it, Psal. 73.22. to grudge, repined, or envy at it; a thing nevertheless, which Gods children 
m Obruit ingentes ista procella viros. Ovid. Fast. lib. 1.  (even the best of them 
n— Quibus arte benigna Et meliore luto finxit praecordia Titan. juven. Sat. 14. ) are prove unto. As we may see in the same David, (otherwise, a man after Gods own heart) in the third ver. of that Psal. the 73. I was envious at the foolish, when I saw the prosperity of the wicked. And in job (the None such of his time) by his Counterplea with GOD about it, Chap. 21. 7. Wherhfore do the wicked live, become old; yea, are mighty in power? And in that Prophet, who was sanctified in the womb, by the like, jerem. 12.1. Wherhfore doth the way of the wicked prospero? wherefore are all they happy that deal very treacherously? Is it not better rather to Wish with Origen 
o Ego opto, ut dum in hoc saeculo sum, visitet Dominus peccata mea; ut ibi dicat etiam de me Abraham, sicut dixit de paupere Lazaro ad divitem; Memento fili, etc. hom. 8. in Exod. ad finem. , that the Lord would visit our sins in this life; that hereafter Abraham may say concerning us, as he did to the rich man concerning Lazarus; Son, remember that thou in thy life-time receivedst good things, and Lazarus evil things, but now he is comforted, and thou art tormented? Or pray with S. Austin, Hîc ure, hîc seca, ut in aeternum pareas; Punish me here, that I may be spared hereafter, and not punished eternally with The wicked, who shall be turned into Hell?  
3. The third and last Use is, for every one that tenders his own salvation, and would escape the damnation of Hell 
p Ecce quae maneat damnatos poenae cognovimus:— Sed quid prodest ista praenosse, si non contingat evadere? Greg. Mor. lib. 9 cap. ult. , to enforce Zophar's Admonition upon him, job 11.14. If iniquity be in thine hand, put it fare away, and let not Wickedness devil in thy tabernacles, turning unto God by mature and true repentance.  
When the silver cord is loosed, and the golden bowl broken, our earthly house of this tabernacle is dissolved; it will be too late 
q Quando istinc excessum suerit, nullus iam locus poenitentiae est: hîc vita aut amittitur, aut tenetur, hîc saluti aeternae— providetur Cyprian. tract. 1. contra Demetrian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theocrit. Eidyl. δ! . Eccles. 9.10. Whatsoever thine hand findeth 〈◊〉 do, do it with thy ●ight; for there is no ●orke nor device in the ●rave whither thou goest. ●t was a saying which our ●aviour, saith justin Martyr 
r Dialogo cum Tryphone. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , often used to his Disciples; As I found you, so I'll judge you: and S. Austin 
s Epist. 80. ad Hesychium. In quo quemque invenerit suus novissimus dies, in hoc eum comprehendet mundi novissimus dies, quoniam qualis in die isto quisque moritur, talis in die illo iudicabitur.  seems to scholie upon it; Every man, as the last day of his life finds him, so shall he be found at the last day of the world, and as he dies so shall he be judged. If he die godly; judgement shall pass upon him, as godly, among those on the right hand, Come ye blessed of my Father, etc. if he die wicked, judgement shall pass● upon him, as Wicked, among those on the left, Departed from me ye cursed into everlasting fire, for The wicked shall be turned into Hell.  
O what Lamentation will there then be! more than the mourning of Hadadrimmon in the valley of Megiddon, or Rachel's weeping for her children. 
Tunc humana mali pendet commissa propago,  
Incipietque suas ad coelum tendere palmas,  
Et Dominum tunc nôsse volet, quem nôsse volebat  
●ntea non, quum nôsse illis foret utile tempus;  
●lic quisque suae, etc.   
●aith Tertullian 
t Lib. de Judicio; Domini carm. conscript. cap. 10. ; Than, ●ey'le repent of all their misdeeds, desire, then, to ●ow God and fear him which before they re●sed,) and (lifting up ●●eir hands to heaven) bewail the time that e●er they were wicked; but ●●l in vain: Hath not ●od himself said it 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Helenus. Hom. Il. η. ? ●hat as he cried and they ●ould not hear, so they ●all cry, and he will not ●are, Zachar. 7.13. A●aine, Because he called ●nd they refused, he will ●●ugh at their Calami●e, and mock when their fear cometh, when distress and anguish cometh upon them, Prov. 1.24. 26, 27.  
Our only time and opportunity is, this life New, saith the Apostle is the accepted time, none is the day of salvation 2 Cor. 6.2. 
x— Nunc, nunc properandus & acri Fingendus fine fine rota— Pers. Sat. 3. ; Again Hebr. 4.7. To day if ye will hear his voice, harden no● your hearts: he limiteth saith he, a certain day. Well then, you will say; If the time of repentance be only in this life, s● I repent before I die, it i● sufficient. But wilt tho● know, O vain man, tha● though God hath promise● pardon to the penitent, y●● hath he not promised, T● ●●row, to the sinner that 〈◊〉 of his repentance, as it ●n S. Austin 
y Noli dicere, Cras me convertam, cras Deo placebo—. verum quidem dicis, quia Deus conversioni tuae indulgentiam promisit, sed dilationi tuae diem crastinum non promisit. in Psal. 145.8. Qui enim poenitententi promisit indulgentiam, dissimulanti diem Crastinum non spospondit. Prosper. Acquit. lib. Sentent. ex ●gust. Sent. 7. . The Hewes have a saying 
z Schub iom echad liphne ●echa Alsted. Lex. Theol cap. 9 , ●ent the day before thy ●●h: meaning that a ●n should repent prestly, in regard, for ●ght he knows, that ●y, is the day of his ●ath, or if not it, yet the ●●t, so as every day he ●y expect it 
a Ne● tam divos habuit faventes, Crastinum ut sit sibi polliceri. Senec. Thyestes. act. 3. Scoen. . Besides, ●e longer thou puttest it 〈◊〉, the less able shalt ●ou be to do it: Ne●r did He speak more ●●ly, Qui non est hodiè, 
b Qui non est hodiè cras minus aptus erit. Ovid de remed. amoris, lib. 1.  &c  
The Devil, saith Veerable Bede 
c Diabolus in quanto diutiùs possedit hominem, in tanto difficiliùs cum dimittit. Comment. in Luc. , the long he hath possessed a m● doth the hardlier let 〈◊〉 go. Again, thy sin● grow stronger and hevier, and increase in number; which makes t●● work and task the grater. There is a story this purpose, in vitis p●trum 
d Lib. Hieron ascript. at malè, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (but for the tru● of it I will not dispute of S. Arsenius, who ●ving in the Wilderness of Syria, on a time hea● a voice speaking un● him, Go forth and I w● show thee the works men: So going forth he● ●aw a black Ethiope with a hatchet cutting down wood, and making it into a bundle to take up and be gone: it was so heavy that he could not ●ift it, what doth he then, ●ut take his hatchet again, and cutting down more wood, make it bigger? which while Arse●ius wondered at, the Angel thus expounds it to him, This man represents ●very impenitent sinner, who to the bundle and bur●hen of his sins, which already is importable, is continually, and daily ad●ing more.  Et jam tempus equûm fumantia solvere colla 
e Virg. Georg. lib. 2. in fine. . 
'Tis time we had done. Only one thing 
f Sed tamen hoc dictis adjungo prioribus unum. Ovid de Ponto, lib. 3. Eleg. 1.  is to be observed further in my Text (which I will but name:) that the original word 
* jashùbu.  doth signify, to be re●turned, The wicked shall be returned into Hell.  
The reason is, as Bellarmine 
g In locum.  would have it, because they came from Hell (For God made man● righteous, but the Devil made him wicked: You ar● of your father the Divel● john 8.44.) and therefore may be said to be Re-turned thither. But the bar● and naked truth, I take rather to be this; a Compound put for a Simple, returned for Turned, which usual among the Hebrews: So to ascend and ascend, signify some●mes simply to go and ●ove from one place to ●nother. Iephta's daughter, judges 11.37 saith she ●till go down 
* jarad, descendit.  to the ●ountaines; The men of ●udah went down to the ●p of the rock, chap. 15.11. And Ios. 7.24. 'tis said ●●at joshua with the Israe●tes took Acham, and his ●ons and daughters, and ●rought them (vaijagnalu, ●ade them to ascend 
* Gnalah, ascendit. ) in●o the valley of Anchor.  
I will conclude my Sermon therefore at this ●ime, as chrysostom concludes his 74 Sermon, 
g Nolite gehennam incendere; nolite ignem inextinguibilem vobis praeparare: Respiciamus, ut oportet, ad futura, oculorum lippitudine diligenter detersa; ut & hanc vitam honestè ac piè peragamus, & futuris bonis potiamur, gratia & misericordia, etc.  o● Homily upon Matthew 〈◊〉  
Do not kindle Hell d● not prepare for your selve● the inextinguible (the unquenchable) fire: Let a● look, as we aught, to th● which is to come, the dignesse of our eyes being diligently wiped away, that 〈◊〉 may pass this life both piously and honestly, and hereafter enjoy those good things which God hath prepared for them that lov● him, by the grace and mercy of our Lord Iesu● Christ.  
Si malè quid dictum est; hominem dixisse memento:  
Si benè quid dixi; glori● Christ, tua est.  
FINIS.   

THE BOOK OF GENESIS; Or, ΓΕΝΕΑΛΟΓΙΑ. Christ's Genealogy.  
Being a Sermon Preached in the Cathedral Church of Lincoln, April 1. 1638.  
By THOMAS PHILLIP'S Master of Arts.  
LONDON, Printed by I.D. for Peter Cole, and are to be sold at the sign of the Glove in Cornhill near the Royal-exchange. 1639.   
1 TIM. 3.16. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Clementissime Pater Deus— fac nos per spiritum sanctum intelligere,— & debito semper honore venerarí, hoc magnum pietatis mysterium.  Aug. medit. cap. 16 
Ipso opifex, opus ipse sui, dignatus iniquas  
Aetatis sentire vices, & corporis hujus  
Dissimiles perferre modos, hominemque subire.  Claudian Epigr. de laude Christi.  

Libellum hunc cui titulus est (Christs Genealogie) typis mandari permitto: Sa. Baker. Ex aedibus Fulhans. julii 11. 1638.   

TO THE RIGHT Worshipful and much honoured, Sir MILES SANDYS, of Wilberton, in the I'll of Elie, Knight and Baronet.  
SIR,  
TO whom should I present the first-fruits of my labours 
a Librum scribere difficile est. Mart. lib. 7 Epigr. 84.  in public, but yourself 
b Cujus vis fieri, libelle, munus? Festina tibi vindicem pa●are. Faustini fugis in sinum? sapisti. Idem lib. 3. Epigr. 2. , under whom I had my education? You are my Chrysippus' 
c Carneades saepe dicere solebat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. Nisi Chrysippus esset, non essem ego. Laert. de vit. Philos. lib. 4. in Carn.  Vouchsafe I beseech you to accept them with your wont favour 
d Da mihi te placidum:— Ingenium vultu statque caditque tuo. Ovid. Fast. lib. 1. ferèinitio. Est opus exiguum, vestrisque paratibus impa● Quate tamen cunque est, ut tueare, rogo. Idem de Pon● lib. 3. Eleg. 4. . It is a rule of old; that in Dedicating of books we should have 〈◊〉 care, the thing be worthy of the person to whom it is dedicated 
e Immensa subit cura, ut quae tibi d●cantur te digna sint. Plin. praef in hist. nat. ad Ves● imperat. . I dare not a verre as much of this 
f Hoc faciunt siulti, etc. Cato lib ●stich 16. : but only; it is that which I could attain unto 
g 2 Maccab. 15.38.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Theocrit. E●dyla● in fine.  The volume is small 
h— Arctat brovibus membrana tabellis. Mart. lib. 1. Epigr. 2.— Conviva leget— act Incipiat positus quam t●puisse calix. Idem lib. 2. Epigr. ●. ; and so the preface must be citable; jest the City ●anne out at the gates 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert. de vit. Philos. lib. 6. in Diog. vid. 2. Maccab. 2.32 ; 〈◊〉 the Philosopher jeered be men of Myndum. What remains therefore, at (as the heathen used to ●●y in their acclamations to ●he Emperor)  
Tenostris annis tibi Iupiter augeat annos 
k Tertul. apolog. cap. 35 ?  
It is the hearty prayer of  
Your thankful 
l 
— Meriti morietut gratia vestri, Cùm cinis, absumpto corpore, factus ero.  
Fallor; & illa meae superabit tempora vitae, Si tamen à memori posteritate legar. Ovid. de Ponto. lib. 3. Eleg. 2.  , and for ever obliged servant 
m Dum— lumen vitale videbo: Serviet officio spiritus iste tuo. Idem Trist. lib. 5. Eleg. 9  Thomas Phillips.   

THE BOOK OF GENESIS 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ver. 33  Or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ's Genealogy.  Mat. 1.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
The book of the Generation of Jesus Christ, the son of David, the son of Abraham.  
IN the first of Ezekiel we read of the Prophet's vision of four Creatures; each of which had four faces: the face of a Man, of a Lion, of an Ox, and of an Eagle. Which many of the Fathers (among the rest, Irenaeus 
a Lib. 3. advers. haereses. Cap. 11. , S Ambrose 
b Iraesat. Comment. in Luc. ad fi●em.  S. Jerome 
c Prooem. Comment in Mat. ad Euseb. & prolog. in Mat. incipiente, Matthaeus cum primo, etc. , and Gregory 
d Hom. 4. in Ezech. ▪ mystically interpret of the four Evangelists. john is the Eagle 
* Hieron. dictis locis. ; so●ring aloft to the speculation of Chri●●s divinity: In the beginning was the Word, and the Word wa● with God, and the Word was God. Luke, the Ox 
* Hieron. dictis locis.  beginning his Gospel with Zacharies sacrificature and treating principally of his priesthood. Mark the Lion 
* Hieron. dictis locis. ; insisting upon his resurrection, (wherein was shown his power ●●d more than Leonine wrength:) in the fronti●iece of whose gospel ●so, the voice of a Lion is ●ard, as it were roaring in ●●e wilderness, Prepare ye ●he way of the Lord, make ●is paths straight: Matthew, the Man 
* Hieron. dictis locis.  who sets ●●t his humanity, beginning  
The book of the generation of jesus Christ, the Son of David, the Son of Abraham.  
Living in judaea, for ●heir sakes that believed of the Circumcision, he writ in Hebrew the vernacular tongue, (though there want not some 
e Osiand. Cent. 1. lib. 2. cap. ●1. Lorin. prolegom. in 1 Epist. Johan. cap 3. in fine. Zanch. de S. scrip. quaest. 4. prop. 2. pag. 355. tom 8.  who are of opinion, he writ, originally in Greeks Eusebius 
f Hist. eccles. lib. 5. cap. 10.  shows ho● Pantenus found his gospel in Hebrew, among th● Indian's (being brought thither by Thomas, o● some of the other Apostles, as Casaubo● 
g Exercit. 15. ad annal. Baron. pag. mihi 279. Col. 2.  thinks): S. Jerome 
h Lib. de viris illustribus C. Matthaeus.  likewise testifies, that in his time it was at Caesaria in the Library there; and at Beraea, a City in Syria, where he saw it. Theophylact 
i Initio comment. in Mat. Chrysost. secutus (prolog. in Mat.) cujus abbreviator Bellarmino dicitur. lib. de Scrip. Ecclesiast. ad annum 1071.  thinks it was translated into Greek by S. john; Athanasius 
k Synop. scripturae.  refers it to S. james; Some to Barnabas; some to S. Paul; others to Luke, S. Paul's scholar: but it is uncertain, saith S. Jerome 
l Quis posted in Graecum trans-tolerit non satis certum est. lib. de vit. Iliust. , who translated it.  
Howsoever, it was received in the Church as the more authentic text; and the Hebrew rejected, being corrupt and imperfect: for Epiphanius relates how it was corrupted by the Nazarites 
m Haeres. 29. in fine. , cutting off the Genealogies from Abraham to Christ; and again by the Ebionites 
n Haeres 30. ante med. , in diverse places and passages.  
So writing in Hebrew, for their sakes, as I said, that believed among the jews; inasmuch as nothing would please them better than to hear that Christ was the descendent of their father Abraham; he falls upon it at the very first, faith chrysostom 
o Statim ab ipsa generatione Christi. sumit exordium. Nihil enim magis delec●are Iudaeum poterat, quàm si Christum Abrabae nepotem esse diceret. Hom. 1. in Mat. .  
The book of the generation of jesus Christ, the son of David, the son of Abraham.  

Parts.  The title and inscription of S. Mathewes gospel is a Book; the Contents or subject of that book is a Generation: the subject of that generation is se● forth first by his names the one of nature, the other of office; so distinguished by some: though indeed they be both names of office 
p Traxit ab officio nomen utrumque suo. Owen lib. 2. ad D. Muriam Nevil. Epigt. 184. ,) jesus Christ; secondly, by his descent, lineage, and ancestry, the Son of David, the son of Abraham.  
Singula verba plena sunt sensibus; as S. Jerome 
q Epist ad Paulinum de omnibus divinae hist. lib.  of ●e book of job: every ●ord hath his weight, be ●g full of sense and mat●er. First therefore of the ●rst 
r Singula quaeque locum tencant dicenda decentèr. Horat. de arte Poetica. ; the title and inscription of S. Matthews ●ospel, a Book.  
Some 
s Marlorat. Musculus. Beza. alijque.  would have Book here to signify a Catalogue, Rehearsal, or Enumeration: and so not ●o be the title of the whole history; but only of the Genealogy ensuing in the chapter. I rather think with Erasmus 
t Annot. in locum. ; that S. Matthew gins his narration after a prophetical manner: the Prophets usually beginning their books with the title; The vision of Isaiah the son of Amos, The words of jeremiah, the son of Hilkiah, to whom the word of the Lord came, etc. Yet saith Theophylact 
u In locum. , he calls it not, as they, a vision, or The word of the Lord; but merely & simply a Book. For first They, spoke to the unbelieving, hardhearted, rebellious and disobedient; therefore backed their sayings with divine authority, to procure the more reverence, and avoid contempt: He, to the obedient and believing, and had no such need. 2. They, had those things which they declared, revealed to their minds by the secret and inward inspiration of the Spirit; therefore called ●●em visions: whereas he, ●ing corporally present, 〈◊〉 conversant with Christ the flesh, sensibly both ●ard and saw him act ●●d speak that which ●ee relates; so that Fa●er.  
Now, why would God ●ave the history of his ●onnes incarnation (with ●he rest of his Word) ●ritten in a book?  
A question which (as ●inon speaks in the Poet 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tryphyod. de Ilij excidio. ) 〈◊〉 am most willing to resolve; and the reasons 〈◊〉 may be these;  
1. That the Church, ●nd we her children, night have a more certain rule, as well for doctrines of faith, as matters of practice an● good life 
z Quadruplex est effectus sacrae scripturae, sci: docere veritatem, arguere falsitatem; quantum ad speculativam: eripere a malo, & inducere ad bonum; quantum ad practican. Thom. Aquin. in 2 Tim. 3. lect. 3. .  
1. For doctrines of fait● If they speak not according to this Word, there 〈◊〉 no light in them, Esay 8 20. If an Angel 
a Non suffecerat ad custodiam traditae semel fidei humanae conditionis commemorasse naturam, nisi angelicam quoque excellentiam comprehendisset: non quia angeli peccare jam possunt; sed hoc est quod dicit, si fiat quod non potest fieri. Vincent. Lirin contra haeres. cap. 12.  fr●● heaven preach any oth●● doctrine, let him be anathema, Gal. 1.8. Henc● S john's Caveat 
b 1 Epist. 4.1. , Believe not every Spirit, b●trie the Spirits (that is, b● the Scripture, saith Zan●chie 
c De sacra scrip. quoest. 7. pag. 365. tom. 8 ,) whether they ar● of God. So did the Ber●ans, searching the Scriptures whether those things were so that Paul had preached, Acts 17.11.  
2. For matters of pra●ise and good life. As ●any as walk according to ●is rule, peace be on them, ●al. 6.16. This is the way, ●alke ye in it, Esay 30.21 ●herewithall shall a young ●an (that is, every man, ●ith S. Austin 
d Quid sibi vult iste junior? desperandus est senior, aut in alio corrigit vitam suam, quam in custodiendo verba Dei? an forte admonitio est qua aetate potissimùm fieri debeat? est & alius intellectus, ut ille hîc agnoscatur filius Evangelicus junior, qui profectus à Patre, etc. in locum. ; the youn●er son in the gospel ●ho going from his father ●to a fare country, hath ●asted his substance with ●arlots, and is returned to himself) cleanse his way? ●y taking heed thereto according to thy word, Psal. 19.9. The judgements of ●he Lord are true, etc. Moreover by them is thy servant warned, Psal. 19 ●1. Warned; what to follow: forewarned; what to fly. Ye have receive● of us, how ye aught 〈◊〉 walk, 1 Thes. 4.1. en● it is compared to a Candle 
e Psal. 119.105. Pro. 6.23. , and a lantern 〈◊〉 which serve, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Pet. 1.19.  you know to guide us in the way and keep us from stumbling 
g  melius cernam porto de nocte lucernam. Carm. proverb. . Hence the actions of a Christian are sai● to be wrought in God 
h John 3.2.1. , o● according to God, as some 
i Beza.  read it; that is, according to the rule and prescript of his Word. And hence it is called, the word of life 
k Philip. 2.16 ; not only because it is a means to confer life, but because it is the rule of life: and this I conceive is rather the Apostles meaning; by the metapher of holding out, taken from a man that ●olds one a light to see ●is steps.  
It was always the property of heretics, Tertullian 
l Ista haeresis non recipit quasdam scripturas, & siquas recipit, adiectionibus, & detractionibus ad dispositionem instituti sui intervertit. Lib. de praescrip. advers. haeret. cap. 17.  hath observed it long ago) by ad●ing and detracting (ta●ing in and leaving out, ●hat and where they list) ●o make the Scripture suit ●ith their opinions; rather ●hen regulate their opinions by it 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Erasm. adag. : like Procru●es in Plutarch 
n In vita Thesei. , who stretched his guests to the length of his bed if they ●ere too short; and cut ●hem shorter if they were ●oo long. The Arians ●crap't out that place in 〈◊〉 john, (1 Epist. 5.7.) There are three that bear record in heaven, the f●ther, the Word, and the ●●ly Ghost, and these three 〈◊〉 one (which is the reason's is wanting in the Syriac● and diverse old Cree● Copies: being so evide● a testimony against the● of Christ's divinity an● Consubstantiality wi●● the Father 
o Junius notis in translat. Syr. Tremel. ad locum. : and the li● hereunto hath been do●● by some of the Papists, 〈◊〉 it were easy to demonstrate; greater presumption 
p Non audet Stygius Pluto tentare quod audent. Carm. proverb. , then in the Grammarian-Criticke An●starchus 
q Ovid. de Ponto, lib. 3. Eleg. ult.  to undertake the correcting of Homer● Nor is this all. Besides corrupting the Scripture● in regard of the letter an● Matter of it, they deprav●● 〈◊〉 too in regard of the ●orm 
r Scripturae non in legendo sunt, sed in intelligendo. Hilar. lib. altero ad Constan. August. quem Constantio ipse tradidit, ferè in fine. Nec putemus in verbis Scripturarumesse Evangelium, sed in sensu. Hieron. Comment. in Gal. 1. ; depriving it of the ●rue sense intended by the spirit of God in it. It is ●ot enough to eat up the ●ood pasture, but they will tread down the residue with their feet. Ire●aeus 
s Lib. 1. cap. 1. post. med. & ●xeo Epiph. Haeres. 31.  hath observed this ●●kewise long ago; that ●hey do ex arena restes ●onnectere, make ropes of ●and, dissolving the members of truth, by accommolating the sayings of the Prophets, Christ and his Apostles to their opinions, for the confirmation of ●hem, jest they should seem ●o want testimony, and to ●ake men believe they are ●he Oracles of God. Quemdinodun siquis pulchram regis imaginem, etc. Eve● as if one should oblitera● and deface the comely image of a King portrayed in costly stone by the cunning hand of an artificer and in stead thereof engrave the form of a dog or fox, ill favouredly to● and then say, it is the imag● of a King, the same the was wrought by the forme● Artificer, being the sam● stone. His meaning is the same with that of Epiphenius 
t De purissimo scripturarum fonte assumentes testimonia, non ita interpretantur ut scripta sunt, sed simplicitatem sermonis ecclesiastici id volunt significare quod ipsi sentiunt. Epiph. epist. ad Johan. Constantinop. Episc. ; fetching proofs o● of the Scripture, they d● not interpret them as the● are written, but according to their own fancy: O● with that of S. Jerome 
u Ad sensum suum incongrua aptant testimonia, quasi vitiosissimum non sit dicendi genus depraevare sententias, & ad voluntatem suam sacram scripturam trahere repugnantem. Epist. ad Paulinum.  they patch up certain testimonies according to the●● ●●ne sense, as though it ●ere not vicious, and a great impiety, to deprave the scripture, and draw it, ●hough repugnant, to their twne purpose. S. Peter calls 〈◊〉 wresting of the Scriptures, 2 Epist. 3.6. The ●ord 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is taken from tor●urers, when they put an innocent man upon the ●●cke, and make him speak things he never ●eant nor knew; confess ●hat whereof he is no ●ayes guilty, whereto no ways accessary 
y 
Etiam innocentes cogit mentiri dolour. Senec. lib. proverb. Expressa per tormenta confessio nihili aestimatur.—  
Quidvis potius à se gestum profitebuntur, quam ut cruciatui obnoxij amplius esse velint. Thom. Smith. de rep. Angl. lib. 2. cap. 27. Anon frequen●s quotidie videmus, qui mortem perpeti malint, ●im tormenta? Et fateantur fictum crimen, de ●pplicio certi. ne torqueantur? Lod. vives in lib. 19 〈◊〉 C●vit. Dei, cap. 6. Fit enim saepe numero ut qui●m, doloris impatientia fracti, in quovis potius men●antur, quàm ut torturam denuò subire velint. Al●ed. Encyclop. lib. 18. System. Polit. 2. cap. 7. reg. 4.  .  
Now, if they dare so do when God hath committed his truth to writing; how much mor● (as we may suppose would they, were it no● written, and sealed up b● the sacred impression o● letters in a Book? T●●● is the first reason.  
And observe a second which is of great forc● weight, and moment 
z Sensibus hoc imis (non est res parva) reponas. Virg. Eclog. 3.  That the Church, whe● Christ was come and exhibited in the flesh, might have a certain testimony 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eras. adag. , that he indeed w●● The Christ and true Messiah. There have been m●ny False-christs, you kno● who foretold it, Mat. 24 The Herodians held He●d to be he Messiah; ●hen they saw him a ●ranger possess the kingdom, being deceived by 〈◊〉 that prophecy, The ●●epter shall not departed ●um judah, etc. Gen. 49 
a Tertul. de praescrip. cap. 45. Epiphan: haeres. 20. ad initium. . 〈◊〉 judas of Galilee, men●oned in the fifth of the Acts, by his follower's was accounted The ●hrist 
b Orig. hom 25. in Luc. . So was the Sa●aritan sectary Dosithe●s 
c Orig. ibid. & tract. 27. in Mat. circa med. . Simon Magus affirmed of himself that ●ee was The Christ; who ●n show only suffered in ●udea, and that men by the knowledge of him should attain salvation 
d Iren. lib. 1. cap. 20. Tertul. de praescrip. cap. 46. Orig. tract. 27 in Mat. Aug. ad Quod vult Deum, haeres. 1. . So did ●is scholar Menander, affirming himself likewise to be The Christ; who was sent to be the saviour of the world, and that none could be saved, unless they were baptised in his name 
e Iren. lib. 1. cap. 21. Tertul. de praescrip. cap. 46. . Manes the heretic (of whom the Manichees took denomination) boasted himself to be The Christ; and took unto him twelve, whom he named his Apostles 
f Euseb. hist. Eccles. lib. 7. cap. 27. .  
In the time of Adria● the Emperor, there was a famous Pseudo-Christ, who applied that prophecy to himself in the 24. of Numbers, There shall come a star out out of jacob, and a Sceptre shall arise out of Israel, etc. for which he was called Ben, or Barchochab, The son ●f a Star: and gathering ●n army of 24 thousand ●all which he named his disciples, who to testify ●heir love and fidelity to ●im, cut off every one a ●nger from his hand) ●ent about to restore the kingdom to Israel; and ●et up his regal seat in the City Bitter, called in Scripture Bethoron. (S. Ie●ome saith, he had a jugging trick to kindle straw ●n his mouth, and breathe ●t forth as if he had spit ●ire 
g Apolog. advers. Russin. lib. 3. cap 9 Stipulam in ore succensam anhelitu ventilabat, ut flammas evomere putaretur. . But being with his Confederates discomfited and slain; they that were left (as do the jews to this day) in stead of Barchochab, The son of ●a star, called him Bar-chozab, The son of a lie 
h Buxdorf. Synag. Jud. cap 36. pag. 514, 515. Euseb. hist. Eccles. lib. 4. cap. 6. Carrion Chron. part 2. lib. 3. .  
Severus Sulpitius 
i Lib. 1. de vita S. Martini, fere in fine.  (who was Coetanie with S. Jerome) speaks of a Spaniard in those tim●s who professed himself first to be the Prophet Eliah; then, when he had gained authority, to be The Christ: carrying himself so cunningly, that a Bishop 
* His name was Ruffus.  was led away with the error, believing in him, and adoring him as God for which he was afterwards deprived of his dignity.  
In the year 549, at Bordeaux in France there was on Desiderius who professed himself The Christ 
k Osiand. Cent. 6. lib. 2. cap. 22. .  
In the year 593. there ●as another in Aquitane a Province in the same country) who did the ●●ke; having a woman ●ith him whom he na●●ed The virgin Marie 
l Osiand. Ibid. lib. 4. cap. 19 .  
In the year 722. a Syrian seeing the jews long ●o for their Messiah, pro●est that he was he; till ●ee was detected, and his ●ollowers, for their la●our, made a mocking●tocke 
m Idem cent. 8. lib. 1. cap. 19 .  
In the year 1148. there was one who went out of Britain into France, named Eun, who said he was The Christ, and should judge the quick and the dead; those words in Ecclesiastical exorcism (falsely written,) Per Eu● qui venturus est judicar● vivos & mortuos, bei●● literally understood o● him: Per eum, said he whereas it should be Pe● Eun; for which he wa● sentenced to die, by th● decree of a Council held at Rheims 
n Osiand. Cent. 12. lib. 2. cap. 10. .  
Benjamin Tudelensis 
o In intineratio. , (that wand'ring jew, wh● lived much about the same time) mentions on● David Elroi, in the Citi● Gamaria in Media, who professed himself to be Th● Messiah and Redeemer of Israel; but (to appease the wrath of the King of Persia, threatening the destruction of all the jews throughout his dominions unless he were taken ●way) he was slain by his father-in-law as he lay ●n bed.  
In the year 1221. under the reign of Henry ●he third, here in England, there was a young man, who showing the marks of wounds in his hands, feet, and side, professed himself to be The Christ; he brought also two women with him, one whereof took upon her to be The virgin Marie, the other Marry Magdalene: for which he was condemned by a Council at Oxford to be crucified 
p Osiand. Cent. 13. lib. 1. cap. 9 Godwin in the life of Steven Langton, Archbishop of Canterbury. Yet Master Speed saith he was not crucified (in which kind of death Christianity itself might seem to sustain some reproach) but immured between two walls, as a monster too impious and unworthy to die by any humane hand. Hist. of great Britain, lib. 9 cap. 9 sect. 1●. ; so resembling the true Christ, whom he had counterfeited, in the manner of his death.  
In the year 1559. David George borne at Delft in Holland, but afterwards living at Basil in high Germany, where he changed his name to john de Bruck professed himself to be The Christ; who should judge the world, could forgive sins, and give salvation: for which three years after his death, his bones were taken up and burnt 
q Osiand. Cent. 16. lib. 2 cap. 4. & lib. 3. cap. 25. .  
And to return again into our own country 
r Inque suo noster pulvere cureat equus. Ovid. Fast. lib. 2. , The stories of john Moor in the third of Q. Elizabeth, with his disciple William jeffrey 
s Stow's Chron. or Annals In the life and reign of Q. Elizab. ; and of William Hacket in the ●3. of her reign, with ●is two disciples Edmund ●oppinger, and Henry Ar●ington, 
t Stow ibid. Also the book entitled, Conspiracy for pretended reformation. , I suppose are commonly known; especially among the elder. ●or Farneham and Bull in ●aster term, two years go 
* Anno ●636 , I think they are ot worth the naming 
u Quam non ingenio nomina digna tuo! Ovid. Trist. lib. 3. eleg. 10. .  
You see there have been ●ivers Falso Christ's, which ● have collected out of ●ny little reading: and no question but others better ●ers't in stories and antiquity can add diverse more. Now what should ●he Church do in such cases? how should she discover the Coven and prestigious impostures of such, but by the Written Word? All things that were prophesied before of the Messiah and Saviour to come, being fulfilled in jesus of Nazareth 
x Christus est signaculum omnium prophetarum, adimplens omnia quae retrò erant de eo nunciata. Tertul. lib. ad. vers. Judaeos cap. 8 & 11. Venit Christus; complentur in ejus ortu, vita, dictis, factis, passionibus, morte, resurrectione, ascensione, omnia praeconia prophetarum. Aug. Epist. 3. ad Volusianum. Disce igitur, non idcirco à nobis Deum creditum Christum quia mirabilia fecit; Sed quia vidimus in eo facto esse omnia quae nobis annuntiata sunt vaticinio prophetarum, Lactan. instit. lib. 5. cap. 3. , he only must be the Christ, that Saviour and Messiah. Hence it is that his Historiographers, the Evangelists, when they relate any thing, which he did or suffered, cite the Scripture which foretold it; This was done that it might be fulfilled which is written. Hence it is that to his two disciples going to Emaus (one of them is named in the text, 
* Ver. 18.  Cleophas; the other, saith Epiphanius 
y Haeres. 23. ad finem. , writing against the Saturninians was Nathaneel: yet Haymo 
z Homil. part aestiv●. feria secunda post pascha, ad initium.  and Lyranus 
a In Luc. 24 13.  think rather it was S. Luke, the writer of the story; whoever it was, to them two) beginning at Moses and all the Prophets, he expounded in all the Scriptures, the things concerning himself, Luke 24. (For the Scriptures testify of him, john 5.39. Moses wrote of him, ver. 46, and to him give all the Prophet's witness, Acts 10.43. 
b Inseminatus est ubique in scriptures filius Dei, Iren. lib. 4. cap. 23. .) Had God imparted his truth by dreams, visions, revelations, lively voice, or tradition; who would pretend these more than those seducers? Satan transforming himself into an angel of light, 2. Cor. 11.14.  
A Book, it is thirdly to confirm and settle us in a more sure persuasion of the divine authority of it. S. Austin 
c Quis non miretur delata voce de coelo certiorem propheticum sermonem dictum esse? quid est certiorem? nisi in quo magis confirmetur auditor: quare hoc? quoniam sunt homines infideles, qui sic detrahunt Christo, ut dicant eum magicis artibus fecisse quae fecit; possent ergo infideles etiam islam vocem delatam de coelo per conjecturas humanas, & illicitas curiositates ad magicas arts refer—. Ecce quare ait Habem us certiorem propheticum sermonem,— quo infideles convincantur. Serm. 27. de verbis apostoli. , handling that place of S. Peter [2 Epist. 1.19.] We have a more sure word of prophecy, &c, observes that the word written is said to be more sure than a voice from heaven; whereof in the former verse. If Christ himself should speak ●om heaven to us, as he ●id some times before the scriptures were written, it ●ere not so sure: for ●hy? we are this way ●ore confirmed; and why ●hat? for unbelievers, who ●re always ready to contradict him, and detract ●●om him, might say, a ●oice from heaven were ●y conjuration, and art Magic, whereas by the writings of the Prophets they ●re convinced. So he.  
4. For continuance.  Vox audita perit: litera scripta manet 
d Carm proverb Scripta diu vivunt, non ita verba d●u. Owen lib 3. ad D. Mariam Nevil. Epigr. 208. . 
Note it in a book, that it may be for time to come, for ●ver and ever, Esay 30.8. The jews have a saying, that God hath more respect to the letters of the Law, than the stars of heaven: and our Lord, either alludes to, or confirms it in the fifth of Mat. Heaven and earth shall pass away, before one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the least letter) or title of the law pass. Some books indeed we read of which are lost. The Prophecy of Enoch, jude 14. The book of the wars of the Lord, Numb. 21.14. The book of jasher, Iosh. 10.13. 2 Sam. 1.18. (though some 
e Lyra. in joca.  think it to be the book of Genesis.) Solomon's books of the nature of trees, plants, beasts, fowl, and fishes: with sundry other Proverbs and Canticles, 1 ●ings 4.32, 33. The book 〈◊〉 the acts of Solomon, 〈◊〉 Kings 11.41. The books ●f Nathan the Prophet, and ●ad the Seer, 1 Chron. 29. ●9. The Prophecy of Ahi●th the Shilonite, and the ●isions of Iddo, 2 Chron. ●. 29. The book of Shemai●h, 2 Chron. 12.15. The ●ooke of jehu the son of Hanani, 2 Chron. 20.34. The book of the Chronicles ●f the Kings of Israel and ●udah so often mentioned: which is not those books of Chronicles in the Bible 
f Bullinger. Epit. temp. parte 2. tab. 2. ; though they formerly were but one book, which was afterwards, be cause of the greatness 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ? divided into two 
h Hieron. Praefat. in Chron. ad Domnion. & Rogat. . A third Epistle of S. Paul (or first rather) to the Corinthians, 1 Cor. 5 9, 11. compared with 2 Cor. 13.1. A second (or first) to the Ephesians, chap. 3.3. An Epistle likewise, say some, to the Laodiceans, Colos. 4.16. The gospels of S. Philip 
i Epiph. haeres. 16 post med. , of Thomas and Mathias 
k Euseb hist Eccles. lib. 3. cap 25. Ambros. comment. in Luc. ad initium. Hieron. prooem. comment. in Mat. ad Euseb. , of Bartholomew 
l Hieron. prooem. comment. in Mat. ad Euseb. , Peter 
m Orig. comment. in Mat. 13. non procul à fine. Euseb. hist. eccles. lib. 3. cap. 3. Hieron. lib. de viris illust. A. Simon Petrus. , and all the twelve 
n Ambros. initio comment. in Luc. Hieron prooem. comment. in Mat. ad Euseb. .  
Concerning these last; they are rejected by the Fathers, where they are mentioned, as spurious and pseudepigraphal. So ●s the Prophecy of Enoch by all that I can found 
o Orig hom. 28. in Num. Hieron comment. in Tit. 1. Aug. de Civit. Dei. lib. 15. cap. 23 & lib. 18. cap. 38. Venerab Bed. comment in Epist. Judae. ; except Tertullian 
p Lib. de habitu muliebri, cap 3. & lib. de idolatr. cap. 4. & 15. : yet S. jude speaks not (as is well observed by others 
q Dionies. Carthusian. in Judae, ver. 14. Zanch. the S Scriptura. quaest. 4 prop 2 pag. 353. tom. 8. ) of a book, but only a Prophecy, which might come to his knowledge, either by divine revelation, or constant Ecclesiastical tradition. And for all the other (this too, if you will, if that which is said suffice not,) I answer, they were not Testamentary 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , that is, received into the Canon; and by consequence no part of Scripture: for if they had, they could never finally have been lost or perished. The book of the Law that lay hid so long a time in the Temple, wa● found at last under th● reign of josiah, 2 King● 22. The tyrant Antiochus commanding 
r 
Quid jus sit rex atque pium confiderat aequus;  
Quid jussit memori in ment tyrannus habet.  
Owen. lib. 3. ad D. Roger. Owen. Epigr. 94.   all the Bible's to be burnt, that could be found, 1 Maccab. 1.56 and Dioclesian the like so as they made fires of them in the midst of the streets (which Eusebius 
s Hist Eccles. lib. 8. cap. 1.  saw with his eyes:) yet, maugre their malice, some remained, and by God's mercy were transmitted to posterity. When Achilles had got new armour which the god Vulcan bestowed upon him, and Aeneas, in their combat together, striking with all his might, could not pierce it; he was a fool, ●●ith Homer 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Il. υ. , not considering that Gods excellent ●ifts could not be overcome, or yield to the stroke ●f mortal men. Moore ●●oles they, who did not consider, that such an excellent gift as the Scripture, which God hath bestowed upon his Church ●nd people, could not be annulled, defeased, or quite extinguished by any mortal creature whatsoever: sooner, saith ●hrysostome, may he lay fetters on the beams of the sun. Origens 
u Sive proe oh quòd aliqua supra humanam intelligentiam continebant placuit spiritui sancto auferri de medio: sive pro eo quòd multa ●n eis corrupta, & contra fidem veram inveniuntur, ●on placuit eis dari locum, nec admitti ad auctoritatem. Prologue. in Cant. ad finem.  solutions are in no wise to be approved, that, it pleased the spirit of God they shoul● be taken away: either because they contained matter which humane capacity was not able to comprehend or else in regard there wer● diverse corrupt and unsound doctrines in them contrary to the true faith. For without doubt, they wer● both pious and profitable; yet, as I said b fore, not Testamentary, if you will, not Canonical: being written out of an historical diligence, for more plentiful knowledge; not by divine inspiration, for the authority of religion, as S. Austin 
x— Nec tamen inveniuntur in canon— Sanctus utique spiritus revelabat; alia sicut homines historica diligentia, aliá sicut prophetas inspiratione divina scribere potuisse: atque haec ita fuisse distincta, ut illa tanquam ipsis, ista tanquam Deo per ipsos loquenti judicarentur esse tribuenda; ac sic, illa pertinerent ad ubertatem cognitionis, haec ad religionis auctoritatem de Civit Dei. lib. 18. cap. 38.  excellently.  
5. It is a Book, jest there should seem to be any deficiency for our full and perfect instruction in the way of salvation. Whatsoever was written aforetime, was written for our learning, Rom. 15.4. The Philosopher affirms, the knowledge of things divine, though in part, and we have but a little of it, to be fare more excellent, sweet, and delightful, than the very perfection of all humane knowledge, the knowledge of all worldly things whatsoever 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (sci. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. de partibus animalium. lib. 1 cap. 5. . Yet see a means for the knowledge of things truly divine (such as concern the salvation of the soul,) not scant or defective 
z Psal. 19.7. james 1.25. Deut. 4.2. Prov. 30.6. Revel. 22.18. 2 Tim. 3.15. John 15.15.20.31. Scripturae quidem perfectae sunt, quip à verbo Dei, & Spiritu ejus dictae. Iren. lib. 2. cap. 47. Nobis curiositate opus non est post Christum Jesum, nec inquisitione post Evangelium. Cum credemus nihil desideramus ultra credere, etc. Tertul. de prescript. cap. 8. , but to furnish us in fullness 
a Adoro Scripturae plenitudinem. Tertul. advers. Hermog. cap. 22.  and great abundance, the written word. If they speak not according to this word there is no light in them, Esay 8 20. Is the sun eclipsed because he that's blind sees no light 
b  noctuae nosciunt oculis: aquilae ita sustinent, ut natorum suorum generositatem de pupillarum audacia judicent,—. Qued aquila confiteatur neget noctua, non tamen praejudicans aquilae. Tertul. de anima, cap. 8. Ab obscuritate oculi ad obscuritatem objecti visibilis nulla est consequentia. Alsted. Didac. sect. 1. cap. 10. reg. 5. ? Ignorance or error supposes not defect in it, but our own spiritual blindness and incapacity 
c Scriptura veluti fol quidam spiritualis, clara est per se & natura sua, nobis verò non est clara propter impedientes tenebras tum naturales, tum adventitias atque circumstantes, a tenebrarum principe. Alsted. Polem. parte 4. Controv. 6. de S. Scrip. antidote. Visu carentem magna pars verilatet. Senec. Oedip. act. 2. scen. 2. .  
Lastly, that the children of God might have a heavenly magasin, as I may call it, a storehouse and repository near at hand, out of which, tanquam de narthecio, they may fetch comfort in all their afflictions outward or inward. It is not in heaven, that thou shouldest ●say, Who shall go up for us to heaven and bring it unto us? neither is it beyond the sea, that thou shouldst say, Who shall go over the sea for us, and bring it unto us? but the Word is nigh thee. This follows in the forenamed place, Rom. 15. Whatsoever was written aforetime was written for our learning, that we through patience and Comfort of the Scriptures might have hope. They were David's comfort. This is my comfort in mine affliction, thy Word hath quickened me, Psal. 119.50. again ver. 92. Unless thy law had been my delight, I had perished in mine affliction. And they were Chrysostom's comfort in his banishment, as he writes to Cyriacus 
d Epist. ad Cyriac.  another Bishop. Let the Empress 
* Eudoxia. , saith he, do with me what she pleases, I have learned to be content. As for my exile; the earth is the Lords, and the fullness thereof. If I be sawen asunder; 〈◊〉 remember the Prophet say 
e Testantur hoc de Esaia praeter Chrysost. Tertul. de patientia, cap. 14. Scorp. advers. Gnost. cap. 8. & advers. Martion. lib. 3. carmine conscripto. cap 6. Orig. hom. 1. in Esa. & comment. in Mar. 13. Vtrubi ad finem. Hilar. lib. 5. de Trinit. fere in fine. Epiph. de prophetarum vita & interitu. Hie●on. in Esa. 57.1. & in Mat. 26.8. Comest. hist. Scho●ast. lib. Reg 2. cap. 32. Lyra. in 2 Reg. 21. & in ●sa. 1. Lod. Vives in lib. 18. de Civit. Dei, cap. 29. & ●xpositorum vulgus in Hebr. 11.37. . If I be cast into ●●e Sea; I remember Io●●h. If I be burnt; I remember the three Salamander's that had no hurt 〈◊〉 the fire. If I be devoured with wild beasts; I remember Daniel in the den. 〈◊〉 I be stoned; I remember Steven. If I be be●aded; I remember john ●●e Baptist.  
Many other reason's ●ight be given, but I ●ust not be totus in sin●ulis 
f Hîc alias po●ram & plures subnectere causas: Sed jumenta vo●nt, etc. Juven. Sat 3. Caetera praetereo a nec enim ●rmonibus istis Omnia complecti slatuo. Baptista ●lantuan Eclog. 8.— .  

Use.  Seeing therefore th● God would have the history of his son's incarnation (with the re● of his Word) written 〈◊〉 a Book, the application 
g Generales doctrinae exigui sunt admodum momenti ad permovendos hominum animos, nisi fiat specialis illarum applicatio ad auditores. Nam quod Philosophi dicere solent, Omnis actio fit per contactum, id in sacra. praedicandi actione vel maxime locum habet, etc. Episc. Davenant. in Colos. 1.21.22. pag. 135.  briefly follows  
1. Showing unto us h● great love and care bot● towards and over h● Church, so providing f●● her instruction. The blasphemy of those 
h Bellar. de verbo D● lib. 4. cap 4. sect. 8. Eckius Enchir cap. 1. prop 4. Lib eorum hoc bibent, & finegant, leguntur & convicuntur.  de Manich. Aug. in Psal. 141.4.  is i● tolerable, who deny th● the Apostles and Penmen of the New Testament wrote any thing by Go● command. Irenaeus and S Austin otherwise (who● authorities yet they a● 〈…〉 loathe to deny;) both affirming, with one mouth 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theocrit. Eidyl. η.— Arcades ambo. Et cantare pares & respondere parari. Virg. Eglog. 7.  as it were, that they did it not without divine precept and appointment: for they did it by the will of God, saith one 
k Non enim per alios dispositionem salutis nostrae cognovimus, quàm per eos per quos Evangelium pervenit ad nos, quod quidem tunc praeconiaverunt, postea verò per Dei voluntatem in scriptures nobis tradiderunt. Iren. lib. 3. cap. 1. ; Christ so commanded them, saith the other 
l Quicksands quid Christus de suis factis & dictis nos legere voluit, hoc Apostolis, tanquam manibos suis scribendum imperavit. Aug. de consensu Evangel. lib. 1. cap. ult. .  
2. Teaching the Church to answer God in this his care, by her reciprocal care in keeping and preserving it from corruption. For this cause she is called The pillar of the truth, 1 Tim. 3.15. Not architectonicè, as the Papists would, as though she upheld it as a pillar doth the building 
m Delphinum Sylvis appingunt, fluctibus aprum. Horat. de art Poet. Calceamenta quidem capiti circundant, coronam autem pedibus. Epiph. haeres. 59 , for it upholds her rather she being built upon it, Ephes. 2.20. but ministerialiter; because she is the publisher and preserver of it. The word being taken ratione forensi: as in Law-courts and places of common justice, there are pillars, upon which when Edicts are made, being writ in Tables, they may be hung to be openly read of all. The ancient jews were very zealous this way, it being, saith josephus 
n Apud nos autem positam legem divina voluntate, nihil aliud pium est, quam hanc sub integritate reservare. contra Apion. lib. 2. post. med. , their chiefest care. The Rabbin found it by experience; who, in that place Deut. 25.19. reading, Zachar, masculos, Thou shalt blot out the males in stead of Ze●cher, memoriam, Thou shalt blot out the remembrance of Amalek; was slain in a sudden fury by his disciple joab, because he seemed to corrupt the Scripture 
o Martin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cap. 1. . But above all, the Masorites do merit perpetual prais, who to preserve the text from corruption, did number, not only the words, but all the letters 
p Moses & Aaron, lib. 6. cap. 7. Weemse exercitat. divine Exer. 14. pag. 129. Lightfoot. Erubhin. cap. 13. Buxdorf. Tiber. sive comment. Masor. cap. 18.  in the old Testament: for which the jews call them, Seiag latherah, the fence of the Law.  
3. Exhorting every Christian to get it. I will not say with chrysostom 
q Quemadmodum arma regalia reposita, etiamsi nemo fuerit qui possideat, tamen, ijs qui habitant in aedibus, multam praebent custodiam ac tutamen, dum neque latrones, neque parietum perfossores, neque alius quispiam sceleratorum audet eam aggredi domum: sic ubicunque fuerint libri spirituales (Apostolorun ac Prophetarun) illino omnis expellitur vis diabelica, etc. hom. 3. de Lazaro. , that, the Bible of itself doth expel wicked spirits, so as the devil hath no power in that place or house where it is; but, without question, great is the comfort that accrues, and benefit redounding by it. Blessed are the times wherein we live, that it may be procured easily, and purchased at so small a rate. It was once 
* About the year 1518 at the beginning of the reformation.  here in England when Bibles were so scant, that one was usually sold for five marks or more: and poor people that wanted money, were glad to buy pieces, giving such commodities for them as they had; among the rest, the Epistle of james, (which yet is but a little one, containing only 5. chapters) was sold for a load of hay, as Mr. Foxe 
r Acts & Mon. Vol. 2. pag. 32. col. 1. Edit. ult.  relates. The word of the Lord was precious in those days.  
And fourthly, being gotten, to read it. What are Books for but to be read 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Diana ad Apol. Hom. Il. φ Non scribit cujus carmin● nemo legit. Mart. lib. 3. Epigr. 9 ? If an earthly king, saith S. Gregory 
t Quid est sacra Scriptura nisi quaedam Epistola omni potentis De ad creaturan suam? Et certè sicubi esses & scripta terreni imperatoris acciperes; non cessores, non quiesceres, non oculis somnum dares, nisi prius quid tibi scripssset, agnovisses. Imperator coeli Deus, pro vita tua tibi sua episiolas transmisit; Et casd mardenter legere negligun lib. 4. Epist. 40. ad Theodorum medicum. , should sand his letters to a man, he would not be quiet, nor give sleep to his eyes, till he had perused them to know his pleasure. The King of heaven, God omnipotent, hath writ an Epistle to us for our good, which is the Scripture; and shall we neglect to read it? The jews of old, as josephus 
u Nostrorum quemlibet, Siquis leges interroget, facilius quàm nomen suum recitat. Vniversas quidem mox à primo sensu eus discentes, in animo velut inscriptas habemus. Contra. Apion. lib. 2. post med.  testifies, were so expert in the law, that they had it as ready as their own names. S Jerome calls the books of Kings his own; because by the frequent use and reading of them, he had got them by heart, and, as it were, made them his own 
x Lege Malachim meum; meum inquam meum: quicquid enim didicimus & tenemus. nostrum est. Prologue. in lib. Reg. . Alphonsus' king of Arragon read the Bible, with glosses and commentaries upon it, fourteen times over 
y Panormitan. lib. 2. de dictis & factis Alphonsi. . M. Fox 
z Acts & Monum. Vol. 2. pag. 623. Col. 1.  reports of Adam Wallace alias, john Fean, a Scottish martyr, that he had all David's Psalms by heart. Dr. Ridley had all the Catholic Epistles, and almost all Paul's Epistles by heart; as he testifies in his Farewell to Pembroke-Hall 
a Acts & Mon. Vol. 3. pag. 508. Col. 1. , where he was once Master. Cromwell Earl of Essex, in his journey to Rome, going and returning, got all the New Testament by heart 
b Acts & Mon. Vol. 2. pag. 498. col. 2. . And the v S. Jerome testifies of Paula, that she had most of the Scripture by heart 
c Scripturas sanctas memoritèr tenebat. Epist. ad Eustoch Epitaph. Paulae. matris. . Of Nepotian likewise, that, with daily reading and continual meditation, he had made his heart. The Library of Christ 
d Lectione assidua, & meditatione diuturna pectus suum bibliothecam fecerat Christi. Epist. ad Heliodor. Epitaph. Nepotiani.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Theocrit. Eidyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .  
But some perhaps will object; I am not book learned, and cannot read, as those in the Prophet Esay 29.12. To which I answer, that, notwithstanding, God hath given them ears to hear it read. It is memorable which Mr. Fox 
e Acts & Mon. Vol. 3. pag. 757. Col. 1.  again reports, of a poor woman in Darbishire named joan Waste, who being blind, and having nothing to live on but her hand-labour; yet spared so much as would buy a testament: and because, by reason of her blindness she could not read herself, she hired others with money to read unto her; covenanting with them before, how long together, or how many chapters they should read, at such a rate. And of Rawlins White 
f Acts & Mon. Vol. 3. pag. 218. Col. 1. , a fisherman in Wales; who in regard he could not read himself, caused a little boy that was his son, every night after supper, to read some part of the Scripture to him: by which means (with the working of God's Spirit) he was converted, and afterwards became a constant martyr. Reading is of more effect than by many it is taken for. You see what it wrought in him. The same author 
g Acts & Mon. Vol. 2. pag. 294. Col. 1.  relates too of john Tewksbury, Leather-seller in London, that he was converted by reading of the Testament translated by tindal. Mr. Bilney (Blessed S. Bilney, as Latimer used to called him 
h Acts & Mon. Vol. 2. pag. 278. col. 2. ) was Converted by reading of Erasmus his testament; So he testifies in a letter to Cuthbert Tonstal Bishop of London 
i Acts & Mon. Vol. 2. pag. 266. col. 2. Lat. pag. 268. col. 1. Eng. . S Cyprian by reading of the Prophet jonah 
k Osiand. Cent. 3. lib. 2. cap. 14.  junius by reading the former part of the first chapter of S. john's gospel 
* In vita Junij ab ipso conscripta & operib praefixa. ; and S. Austin by reading the latter part of the 13. to the Romans 
l Confess. lib. 8. cap. 12. : if we will believe their own confessions 
m— De se si creditur ipsis. Ovid. Fast. lib 1. . The law of the Lord, saith David [Psal. 19.7.] is perfect converting the soul: which learned Davenant 
n In Colos. 4.16. pag. 522  understands of the word read. And now we are come ad umbilicum, to the end of The book 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diog. apud Laert. de vit. Phillip of. lib. 6. Obe jam satis est, obe libelle. jam pervenimus usque ad umbilicos. Mart. lib. 4. Epigr. 91. , which is the Title and Inscription of S. Mathewes Gospel 
p Et jam prima meipars est exacta laboris. Ovid. Fast. lib. 1 in fine. .  
I have given a double portion to my eldst son 
q Palladis exemplo de me sine matre creata Carmina sunt: stirps haec progen● esq; mea. Idem. Trist. lib. 3 Eleg. ult. ; insisting largely upon the first part of my Text. In those which follow I shall be more brief, that I may not transgress the limits of time.  
The subject of The book is a Generation. And why doth the Evangelist call his book, The book of the Generation of jesus Christ, seeing he handles not his Generation only, but manner of life, miracles, sufferings, death, resurrection, and ascension also? chrysostom 
r Hom. 2. in Mat.  answers; because his Generation is the root; the head, the fountain, and beginning of all these. Yet Remigius 
s In locum.  saith, he calls it, The book of the Generation of jesus Christ, in allusion to that which is written, Gen. 5.1. The book of the Generation of Adam: that he might oppose one book to another, and the new Adam to the old; because the one restored what the other corrupted 
t Omnes Generationes [Toldoth] in sacra Scriptura diminutae sunt (cum puncto loco literae penult.) praeter duas quae plenariè scribuntur; sci: Istae sunt generationes coeli & terrae, Gen. 2.4. Istae sunt generationes Pharez, Ruth 4.18. In quo ostenditur, quò licet in primordio, omnia creata fuerunt secundum plenitudinem atque perfectionem; tamen quia peccavit Adam diminuta sunt atque corrupta, & non revertentur ad decentë dispositione donec veniat filius Pharez i.c. Christus. Paulus Burgen. è Rabbi Salmai, addit. 2. ad Lyra. Postil. in. Rom. 5. . But, who shall declare his Generation? Esay 53.4. We must not think, saith S. Jerome 
u Comment. in Mat. ad hunc locum. , the Evangelist to be contrary to the Prophet; as though he begun to declare that which the other saith is impossible: in regard the Prophet speaketh of his divine generation, whereby being God of the substance of the Father, he was begotten before the worlds; S. Matthew of his humane, whereby being Man of the substance of his Mother, he was borne in the world. Or admit that the Prophet speaks of his humane and temporal Generation; its ineffable too, saith chrysostom 
x Hom. 2. in Mat. : so great a mystery, God incarnate. Or, Who shall declare his generation? that is, But a few, saith Remigius 
y In hunc locum Mat. , Matthew and Luke only 
z Vel duo vel nemo—. Pers. Sat. 1. in princip. .  
The Generation of jesus Christ (whereby, being the eternal Son of God, he was in time borne of a woman, and became Man) is here, you see, asserted in my Text.  
Which makes good that saying of Paris in the Poet (trulier spoken than he was ware of;) The gods, coming down from heaven, become men's guests, doing much service many times, and diverse good offices for them, though they themselves be immortal 
a— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Coluthus de raptu Helenae. . The enemy of mankind, Satan, had not been justly or truly overcome, had he not been overcome by Man. 2. God and man being separated, could not be united again, or reconciled together, but by him that participated of both natures. 3 Our adoption so requiring; for how should man be made the Son of God, if God had not been made the son of man? 4. So requiring too the justice of God; Man having sinned that Man should satisfy. All which reasons are laid down by Irenaeus 
b Lib. 3. cap. 20. , an Author so ancient, as he is thought by some 
c Lyra. in Apoc. 2.18.  to be The Angel of the Church of Thyatira, to whom S. john writes. 
Use.   
The use is this;  
1. For Confutation 
d Agnoscimus adimpleri propheticam vocem Simeonis super adhuc recentem infantem dominum pronuntiatam; ecce hic positus est in ruinam, etc. & in signum cui contradicetur. Signum enim nativitas Christi, secundum Esaiam, propterea dabit vobis Dominus ipse signum, ecce virgo concipiet, etc. Agnoscimus ergo signum contradicibile. Tertul. lib. de carne Christi. cap. 23. . And first of those who deny him the truth of a humane body; holding that he took flesh putatively and imaginarily in show and appearance only 
e Nec nativitas sine carne, nec caro sine nativitate. Tertul de carne Christi, cap. 1. . So did the Valentinians 
f Tertul. de carne Christi, cap. 15. Aug. haeres. 11. , Gnostics 
g Epiph. haeres 26. , Cerdonians, Saturninians 
i Iren. lib. 1. cap. 22. Tertul. de praescrip. cap. 46. , Marcionites 
k Tertul. de carne Christi. cap. 1. & advers. Martion. lib. 3. cap. 8. Orig. hom. 17. in Luc. , Manichees 
l Epiph. haeres. 66. Prudentius Apotheo. him. advers. Phantasmaticos. Aug. haer. 46. & lib. de continentia, cap 9 & contra Faustum Manich. lib. 14. cap. 7. Vincent. Lirin. contra haereses, cap. 20. , 
h Tertul. de praescrip. cap. 51 Epiph. haeres 41. Aug. haeres. 21.  Marcosians 
m Tertul. de praescrip. cap. 50. , Basilidians 
n Tertul. de praescrip. cap. 46. Epiph. haer. 24. , and Ophites 
o Tertul. de praescrip. cap. 47. : of whom I may say truly (as the Polonian heretic Franciscus Stancarus falsely & audaciously of those grave worthies, Luther, Melancthon, Bullinger, Peter Martyr, and Calvin,) that, if they were all braid together in a mortar, they would not yield an ounce of true divinity 
p Qui omnes si in mortario contunderentur, non exprimeretur unauncia verae theologiae. Osiand. Cent. 16. lib. 3. cap. 23. .  
2. Of those who held that he passed through the womb of the Virgin, ut aqua per canalem, as water through a conduit; or in Tertullia's phrase 
q Lib. advers. Valentin. cap. 47. , transmeatorio potius quàm generatorio more: his body either being of a Sidereal (howsoever a Celestial) substance; or of the same substance and coessential with the Father, while he became man by conversion of the Godhead into flesh, not by taking the Manhood into God. Of the former sort were Apelles 
r Tertul. de praescrip. cap. 51. & lib. de carne Christi cap 6. & 8. , the Valentinians 
s Iren lib. 1. cap. 1. Tertul. de praescrip. cap. 49. lib. advers. Valentin. cap. 27. & lib. de carne Christi, cap. 20. Epiph. haer. 31. Aug. haer. 11.  again, and Eutiches, Archimandrite or Abbat of Constantinople; for which he was condemned by the fourth general Council at Chalcedon, called by the Emperor Martian of purpose against him 
t Osiand. Cent. 5. lib 3. cap. 10. : of the latter, the Apollinarists 
u Epiph. haeres. 77. Aug. haeres. 55. Vincent. Lirin. contra haeres. cap. 17. , and late Anabaptists 
x Bellar. de Christo, lib. 3 cap. 1. sect. 1. & 2. Alsted. Polem. parte 6. sect. 3.  in Germany.  
3. Of those who affirm that Christ is not yet come in the fl●sh 
y 2 Epist. of John 7. . As did the Proclianitae 
z Aug. haeres. 60.  of old, and do the jews at this day. It is the twelfth article of their Creed 
a Credo perfecta fide quòd Messias ille veniurus ad huc sit. Buxdorf. Synon Jud cap. 1. pag. 4. , I believe with a perfect faith that the Messiah is yet to come. Yet many (because he stays so long, and all ●he Prophecies are fulfilled, being convict in their consciences) confess he is Borne; but somewhere lies hid, and will not appear, by reason of their sins. Some of them say, he stays in Paradise, being tied to the hair of the woman: for which they allege that in Cant. 7.5. Thine head is like Carmel, and the hair of thine head like purple, the king is held (or bound) in the galleries. Others say he lies at Rome under the gate of the City, among the leprous, and otherwise diseased: alleging for it that in Esay 53.4. He hath borne our griefs, and carried our sorrows, we esteemed him smitten, &c 
b Buxdorf. Syn. Jud. cap. 36. pag. 516.517. Lyra. in Esa. 66.7. . No marvel if the Apostle would not have us ignorant, that blindness is happened unto Israel 
c Rom. 11.25. In (Judaeis) impletur quod in Psalmo [69.23] scriptum est, Obscurentur oculi eorum ne videant, etc. quae non optando sunt dicta, sed optandi specie prophetando praedicta. Aug de Civit. Dei. lib. 17. cap. 19 .  
2. The second use is for Instruction; to show his great and infinite love 
d Priusquam appareret Dei humanitas, latebat ejus benignitas: Vbi autem innotescit Dei humanitas, benignitas latere non potest. Bernar. Serm. 1. de Epiphan.  towards us. How ever it is said of true love in general, we may more truly say of this in particular, — Nullum novit habere modum 
e Verus amor nullum, etc. Propert. lib. 2. Eleg. 12. .  
It was not enough to make us men, but he was made man for us 
f Parum tibi enim erat quòd hominem te fecit, nisi & homo pro te fieret. Aug. in Psal. 37.23. : not disdaining that which was contrary to his nature and divinity, as a father speaks, for our sakes 
g Alienum erat à natura, & divinitate ejus sanguinem & ●arrem susciper● propter ●o● autem ea quae sibi erant aliena suscepit. etc. Orig. hom 7. in Esa. .  
3. For exhortation 
h Veritas docendo persuadet. Tertul. lib. advers. Valentin. cap. 1. ; and first to humility in our conversation. It is the Apostles inference, Philip. 2. Let the same mind be in you which was also in Christ jesus, who being in the form of God, took upon him the form of a servant, and was made in the likeness of men. And certainly, no greater absurdity 
i Intolerabilis impudentiae est, ut cum sese exinanivit majestas, vermiculus infletur & intumescat Bernar Serm. 1. de na●●vit. Domini. , while Princes go on foot, for servants to ride on horseback, Eccles. 10.7. 2. To avoid and eschew sin. 'Tis a sweet passage in William of Lions; that now since hrists incarnation, man hath more reason to avoid it, and preserve himself pure from it then before: great reason had he before, in regard of the dignity of his nature, being created after Gods own image; but much more now, in regard humanity is inseparably conjoined to divinity. Before, man was made after the image and similitude of God: now, God is made after the image and similitude of man, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the likeness of men, Phil. 2.7.) whereby his nature is higher exalted 
k Demonstravit nobis Deus quam excelsum locum inter creaturas habeat humana natura, in hoc, quod hominibus in vero homine apparuit. Aug. lib. de vera religione, cap 16. . And so much for his Generation, the Subject of S. Matthewes Book.  
The Subject of that generation is set forth first by his names 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alcin. Hom. Od. θ. . jesus Christ. It's Chrysostom's 
m Nomina, etiamsi sola recenseantur in Scriptura, non contemnantur. Hom. 4. in Gen.  rule; that names in Scripture should not be neglected. First therefore of the name jesus.  
Which S. Bernard 
n Si scribas, non sapit mihi, nisi legero ibi Jesum; Simo disputes aut conferas, non sapit mihi, nisi sonuerit ibi Jesus: Jesus melin over, melos in aure, etc. Serm. 15. Cant.  was so affected with, that he could not relish any writing, conference, or disputation, where it was not mentioned. Whether it be true or not, which is reported of Ignatius, S. john's scholar, that he was so enamoured with it, that after he was dead, it was found written in his heart 
o Vincent. Spec. historialis, lib. 10. cap. 57 ; I dare not aver (Omitting the mysteries fetched from it by calculating the number of the letters 
p Vid. Iren. lib. 1. cap. 12. & lib. 2. cap. 41. Ex eoque Epiph haeres. 34. Haymo. parte hyemali. homil. in Circumcis. domini. .) Some would have it derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the future of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies Sano, to heal. True; the sun of righteousness arises with healing in his wings, Mal. 4.2. Yet jesus, is not originally Greek, saith chrysostom 
q Jesus non est Graci sermonis vocabulum, sed Hebraica lingua Jesus dicitur. hom. 2. in Mat. , but an Hebrew name. And it is written jeshuang or jehoshuang. From Isch say some, which signifies, vir, a man; because he was man. From the name of God, jehovah say others, the letter Shin being inserted; because he was God. Castalio (upon Matthew) makes a third derivation out of both these, from jehovah and Isch; because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as Tertullian 
r Apolog. cap. 21. , homo Deo mistus, God and Man. Moore truly they 
s— Accipe causam Nominis: ex ipso est cognita causa Deo. Ovid. Fast. lib. 5.  who fetch it from jashang, Servavit; because he is the only and sole Saviour of mankind: the Angel himself giving this Etymology in the 21. verse of this chapter; Thou shalt call his name jesus, for he shall Save his people from their sins. Others there were that were so called too: as joshua, or in the Greek, jesus the son of Nun; jesus, or joshua the Highpriest; jesus the son of Sirach; and jesus surnamed justus, Colos. 4.11. But either they had the name without the thing; it being imposed on them by custom, as other names, at the will of their parents: or else, they were temporal Saviour's, delivering only from outward misery, corporal bondage, slavery and servitude: or types 
t 
Dum Mosi successor destinaretur Auses filius Nave, transfertur de pristino nomine & incipit vocari jesus. Hanc priùs dicimus figuram futuri fuisse. Et Paulo post. Ideo is vir qui in hujus Sacramenti imagine parabatur, etiam nominis dominici inauguratus est figura, etc. Tertul. lib. advers. judaeos, cap. 9 & advers. Martion. lib. 3 cap. 16. Vbi eadem totidem verbis.  
At jesus Nave filius, Auses ante vocatus, etc.  
Nominis exemplum Christi, virtutis imago. Idem advers. Martion. lib. 3. Carmine conscrip. cap. 3. Sed & Moses jesum cognominavit eum qui priùs Auses fuerat vocitatus, sciens quòd in hujus vocabuli sacramento, cujusdam majoris gloriae rex poneretur. Euseb. hist. Eccles. lib. 1. cap. 1.   of this Saviour, to whom the denomination univocally and by way of excellence is only appropriated; For there is no other name under heaven whereby we must be saved, Acts 4.12. The ancients 
u Tertul. lib. de baptismo, cap. 1. Aug. de Civit. Dei, lib. 18. cap. 23. , to signify this his office and benefit brought by him into the world, called him (by afictitious 
x Debemus omnino ubi res postulat verbis imperare, non servire. johannes Theophilus praefat. in Theologiam. German. Use.  name) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: each letter standing for a word, thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jesus Christ the Son of God a Saviour.  
The Use may serve  
1. For Instruction; to show that of ourselves we are no better than Lost. The Son of man is come to seek and to Save that which was lost, Luke 19.10, See how they relate one unto the other: and you were, saith S. Peter, as sheep going astray, but are now returned unto the shepherd and Bishop of your souls. The jews, both profanely and improperly, call those amongst them who convert to Christianity and believe in jesus, Meshumadim 
y Buxdorf. Syn. jud. cap. 5. pag. 171. ; which signifies, perditi, lost 
* Of Shamad, Ferdidit. : whereas they are saved by him, being indeed lost without him.  
2. To bind up the , and preach good tidings unto such as groan under the burden of sin 
z— Quos diri consciafacti Mens habet attonitos, & surdo verbere caedit, Occultum ●uatiente animo tortore flagellum. juven. Sat. 13. , giving unto them the oil of joy for mourning. Oleum effusum nomen tuum, saith the Spouse in the Canticles (1.3.) Thy name is as ointment poured forth. Christ is jesus, a Saviour; and who is he that condemns, or shall lay any thing to our charge? Doth Satan like a sturdy sergeant take me by the throat, and bid me pay what I own to the justice of God? here is my counterpledge and surety, who, in regard of my own inability, will do it for me. This was it that made Mary's Spirit rejoice, Luke 1.47. (for she was more happy, saith S. Austin 
a Beatior Maria percipiendo fidem Christi, quàm concipiendo carnem Christi. lib. de sancta virginitate, cap. 3. , in bearing him in her heart by faith, then in her womb by conception:) and this was it that revived the heart of old Simeon, so as he desired no longer to live; Lord, now lettest thou thy servant departed in peace, for mine eyes have seen thy salvation. He is called, saith Irenaeus 
b Agnitio salutis est agnitio filij Dei; qui & Salus & Salvator, & Salutare verè & dicitur & est, lib. 3. cap. 11. , both a Saviour and Salvation itself.  
3. For Confutation; of those who deny he is a Saviour. So the blaspheming jews 
c 
Blasphemant in Dominum. abscindentes & dividentes Jesum à Christo, & Christum à Salvatore.  de Valentin.  
Iren. praefat. in lib. 4. Curetiam Jesus voluit appellari, non tam expectabili apud Judaeos nomine? Et post pauca. Denique ad hodiernum Christum sperant, non jesum, etc. Tertul. advers. Martion. lib. 3. cap. 16.   again. For which cause they take away part of his name (to make it insignificant;) leaving out the last letter 
d una sit ut proprio litera dempta loco. Ovid. Fast lib. 1.  Ngaijn, and pronouncing it, not jeshuang, but jeshu 
e Lightfoot Erubhin. cap. 2. : and when he is called, jeshugnath, Salvation (or Salvations sylleptically in the plural 
f In Scriptura per singularem numerum pluralis saepè significari solet: & è converso per pluralem singularis Lombard. ex Aug. lib. 2. distinct. 33. e. ) as Gen. 49.18. they divide the word into two, making it jeshugnavath 
g Weemse. Treatise of the 4 degenerate sons. sect. 4. pa. 315. , as if he were not a Saviour, but a Sinner 
h Gnavah. Perverfitas. iniquitas. ; calling them too that turn unto him, Meshumadim, as I said, Lost. And so the (herein judaizing 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesych. sive Illust in Philone. Frequenter & nunc videre licet, eos qui maximè discrepant opinionibus apparere concords, ut irrideant, oppugnentque jesum Christum. Orig. Comment. in Mat. 16. ad init. ) Turks: calling their Converts from Christianity, Musulmanin, which signifieth, saith a learned man 
k Weemse. Exposition of the Moral law. 1. part. Exercit. 5 pag 34. , Servati; as though they were Saved then, and not before.  
Concerning the lawfulness of outward adoration by bowing of the knee at this holy and salutiferous name, this name above every name, I purposely omit to speak; not intending to writ Iliads after Homer. It is largely handled by that learned Prelate, and reverend Father, the late Lord Bishop of Winchester 
l Bishop Andrew's, Sermon 9 of the resurrection, upon Philip 2.8, 9, 10, 11. pag. 475. , to whom I refer the reader 
m— Tenuis mihi campus aratur: Est illud magnae fertilitatis opus. Ovid. Trist. lib. 2. : passing from the proper name of jesus to his Appellative,  
For so Tertullian 
n Si tamen nomen est Christus, & non appellatio potiùs, unctus enim significatur Et post pauca. Quorum nominum alterum est proprium, quod ab angelo impositum est, alterum accidens, quod ab unctione convenit. Advers. Praexean. cap. 28. ; Christ is not so much a name as an appellation, signifying anointed. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ungo. Which the heathen of old not understanding, pronounced it Chrestus: calling his followers and professors also, Chrestians, not Christians; as I read again in Tertullian 
o Apolog. cap. 3. , and Lactantius 
p Institut. lib. 4. cap. 7. .  
Now there were three sorts of persons anointed in the old Testament 
q Non solùm Pontifices urguento Chrismatis apud Hebraeos consecrabantur, verùm & Reges—. Sed & in Prophetarum ordine invenimus nonnullos simili modo consecratos, etc. Euseb. hist. Eccles. lib. 1. cap. 1. . 1 Kings; so we read of Saul, David, Solomon, & others. 2. Prophets; So we read of Elisha, 1 Kings 19.16. 3 Priests; so is the commandment, Exod. ●9. 7. And the anointing of the Saviour of the world, was to signify this his threefold office 
r Filius Dei quia verus Rex, & verus Pontifex, & verus Propheta, ideo verè & Christus nominatus est: Cujus nominis per eos quos supra enumeravimus, pontifices, Prophetas, & Reges, typus & imago praecesserat. Euseb. ibid. : of being King, to rule and govern his Church; a Prophet, to teach and instruct it; and Priest, to intercede and offer sacrifice for it; not bulls and goats, but his own self, bearing our sins, as S. Peter speaks, in his own body upon the tree. Nor yet was he anointed with material, typical, and natural oil 
s Christus non humanis opibus quaesita sumit urguenta, sed Paterno spiritu infusus & unctus, Christus efficitur. Euseb. ubi supra. , so we read not in Scripture: But first, destinated and set apart to these offices, which, as an honorificall relation, say the Schoolmen, doth nothing derogate from the Majesty of his divinity; secondly, received the gifts of the Spirit into his manhood, whereby he was enabled to execute, discharge and undergo them. So we read Acts. 10.38. that he was anointed with the holy Ghost, and with power; Again, Hebr. 1 7. Psal. 45 7. with the oil of gladness, by which is understood, The holy Spirit 
t Olco laetitiae in sacris voluminibus, intellectu mystico Spiritus sanctus designatur. Euseb. d.l. Vng●oleo laecitiae non aliud intelligitur quam spiritu sancto repleri. Aug. lib 2. de incarnatione verbi. ferè initio.  and that too he is said to be anointed with, praeconsortibus, above his fellows. Above them two ways. 1. Intensiuè. They receiving it, in measure, Rom. 12. ●. He, without measure, john 3.34. He, in fullness, Col. 2.9. They, of his fullness, john 1.16. 2 Extensiuè; Melchisedec was King and Priest, David, King and Prophet; Moses, so Samuel, Priest and Prophet: never any, King, Priest, and Prophet, but only he.  
If time would permit 
u Bonum esset audire, sed hora non paritur. Bernar. in Cant. Serm. 48. Dat mora quod non dat hora Proverb. , I might here (besides other uses) detect the impiety of them who (in effect) deprive him of all these offices.  
1. For his kingly office 
x Judaei aperte regem Christum recusaverunt, & regem Coesa●em elegegerunt. Data sunt quidem in ●llis quasi primitiva exempla, etc. Aug. in titulum, Psal. 56. ; with the soldiers, Mat. 27. putting a reed, in stead of a sceptre, into his hand, by setting up a prorex, his Viceroy, a visible head of the Church 
y Romanus Pontifex est pastor & caput, non solùm omnium Ecclesiarum particularium, sed etiam, totius universalis Ecclesiae f●●nul congregatae à Christo immediatè constitutus. Bellar. de conciliis & Ecclesia, lib. 2. cap. 15. sect. 1.  upon earth, who hath a coactive power of making laws necessarily binding the conscience 
z Bellar de Rom Pontif. lib. 4. cap. 15. Quaest. An summus Pontifex habeat jurisdictionem verè Coactivam, ita ut possit leges condere quae obligent in conscientia? . Let him be with them, for supre macie ●bel, for gove●ning ●he Ark Noah, for Patri archship Abraham, for order Melchisedech, for dignity Aaron, for authority Moses, for justice Samuel, for power Peter, and for unction Christ 
a Bellar. appen. ad libros de Summo Pontif. cap. 9 Ex Bernar. lib. 2. the confid. ad Eugen. ? yet unto us, as there is but one God the Father of whom are all things, so but one Lord jesus Christ, by whom are all things 
* 1 Cor. 8.6 .  
2. For his Priestly office, 1. By making other intercessors, as Saints, especially The virgin Mary. It is in the Canon of the Mass; By the intercession of the blessed and ever glorious virgin Marie, the mother of God, and thy blessed Apostles Peter, Paul, and Andrew, and all thy Saints, give peace in our time, O Lord 
b Musc. loc. de Canone Missae. . 2. By holding a propitiatory sacrifice for the quick and dead daily offered in the Mass. It is the fifth article 
c Also I confess, that in the mass is offered to God, a true, proper, and propitiatory sacrifice for the quick and dead. White way to the true Church. Pref. to the reader.  of their new Creed (in express words) devised by Pius the fourth: and if any shall say, saith the Council of Trent 
d Sess. die 17. Septemb. anno 1562. Can. ●. & 3. apud Osiand. Cent. 16. lib. 3. cap. 50. , that in the Mass there is not offered to God, a true, proper, and propitiatory sacrifice, for the quick and dead, for sins, punishments, satisfactions, and other necessities, let him be Anathema.  
3. For his Prophetical office. 1. By advancing their traditions to the same dignity and authority with the Scripture. They divide the word into written, and not written (even as the jews have their Thorah Shebictab, and Thorah begnalpe, written and unwritten, or traditional law 
e Lyra lib. contra Judaeos, fere initio, Buxdorf. Syn. jud. cap. 1. Alsted. Polem part 1. Controu. 1. Moses & Aaron, lib 4. cap. 8. Lightfoot. Erubhin. cap. 7. Purchas Pilgrim. lib. 2. cap. 12. ,) balancing the one also in the scale of reverence and veneration equally with the other 
f Onnes traditiones, & omnes Scripturae sunt aequa les quantum ad fidem, & venerationem quae illis debetur. Bellar. de verbo Dei. lib. 4. cap. 7. sect. 17. Nec absimile, cap. 2. sect. 6. Sacrosancta Tridentina Synodus— omnes libros tam Veteris quam Novi Testamenti, necnon traditiones ipsas, tum ad fidem tumad mores pertinentes pari pietatis affectu, ac reverentia suscipit ac veneratur. 4. Sess. 5 April. anno 1546. decret. 1. apud Osiand. Cent. 16. lib. 2. cap. 58. . 2. While they hold a Pastor of the Church (privileged with more than a humane 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—. Rhianus. Homines sumus; unde aliquid aliter: sapere quàm se res habet, humana tentatio est— in nullo autem aliter sapere quàm res se habet, angelica perfectio. Aug. lib. 2. de Baptis. contra Donatist. cap. 5.  property) who is infallible, and cannot err; at lest judicially, and determinatively, in Cathedra 
h Summus Pontifex cùm totam Ecclesiam docet, in his quae ad fidem pertinent, nullo casu errare potest. Bellar. de Rom. Pont lib. 4. cap. 3. sect. 1. Non solum in decretis fidei errare non potest, sed neque in praeceptis morum, etc. ibid. cap. 5. sect. 1. Verbum Ecclesiae, id est, concilij vel Pontificis docentis ex Cathedra, non est omnino verbum hominis, id est, verbum errori obnoxium, sed aliquo modo verbum Dei, etc. Idem de verbo Dei, lib. 3. cap. 10. resp. ad. 15m. argumentum. . Eberhardus Bishop of Saltzburge, in the Council of Ratisbone, celebrated in the year 1241. openly avouched the Pope to be Antichrist, against Albertus his Legate here; the name of blasphemy being written in his forehead, Deus sum, errare non possum, I am God, and cannot err 
i Osiand. Cent 3. lib. 2. cap. 5. . But so much for the name Christ.  
A word 
k An Id si potes verbo ex●edi. Ge● Faciam. Terent Phorm act. 1. scen. 4.  of the last, and then I have done 
l Nam vereor tardae causa fuisse morae. Ovid. Trist. lib. 1. Eleg. 1. : his lineage and pedigree.  
The Son of David, The Son of Abraham.  
Erasmus 
m In locum.  notes that these words admit of a twofold meaning, either thus, The son of David who was the son of Abraham: or may be applied to one and the same person (which is prope● in this place) to wit, jesus Christ, who was the Son both of David and Abraham. Now why are these two Fathers mentioned alone by themselves, being singled and culled out as it were, from all the rest? Hereof chrysostom (or whoever was the author operis imperfecti in Matthaeum 
n Hom. 1. ) gives two reasons. 1. Because the promise of Christ was made principally, chiefly and most clearly to them. (As for Abraham; that in his seed all the families of the earth should be blessed, Gen. 22.18. which the Apostle expounds of Christ, Gal. 3.16. And for David; that of the fruit of his body he would set upon his throne, Psal. ●32. 11. which S. Peter again expounds of Christ, Acts 2.30.) 2. To show that the several dignities and prerogatives of these two p rsons, by an original right did descend upon Christ. David was King and Prophet, but no Priest; Abraham Priest 
o As appears by his sacrificing, Gen. 15  and Prophet 
p Gen. 20.7. , but no King: Christ, the son of both, all three, King, Priest, and Prophet, their particular privileges being concentric in him, 
— Et quae divisa beatos  
Efficiunt, collecta tenet— 
q Claudian. de laudibus Stiliconis, lib. 1. .   
A third is rendered by S. Jerome 
r Argumento in Matthaeum. ; because Abraham was the first that received Circumcision, David the first King whose election was according to Gods own heart (for Saul was chosen by reason of the clamour, tumult and importunity of the people:) and so to show (as Aquinas 
s 3 ●. quaest. 3● art. 2. corp. art.  adds,) that, Christ was sent, for salvation, both to the Circumcision of the jews, and election of the Gentiles. 2. It may be demanded, why David is put before Abraham, The Son of David, the son of Abraham, and not rather, the son of Abraham, The son of David, seeing Abraham was before him? First in general I may say out of that learned Prelate 
t Bishop Andrew's Sermon 4. of the Nativity; upon Gal. 4.4, 5. pag. 29. , before mentioned, that, in the idiom of the Scriptures, it is usual, two things which are to be resumed again being set down, to place that last, (without respect to the order of time 
u In Scripture non est prius & posterius. Proverbium Rabbinicum. ,) which is to begin the narration insequent; so here, The son of David, The son of Abraham. Abraham begat Isaac, &c: but of this likewise in particular chrysostom 
x Hom. 2. in Mat.  gives two reasons. 1. Because David was a King; and therefore to be preferred as the more worthy and honourable 
y— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Telem. Hom. Od. α.  person. 2. Because he was more talked of among the jews, being of later time, and fresh in their memories; and though God made the same promise to both; yet that to him, as more new, was more celebrated, the other, as more ancient, silently pretermitted. Hence (as he goes on) they usually called him, not The son of Abraham, but, The son of David, (Mat. 9.27.15.22.20.30.21.9.22.42:) and had an ordinary saying amongst them, Doth not Christ come, etc. john 7.42.  
The Use may serve  
1. For Confutation; 
Use.  of those again who held that he brought his body with him from heaven. So did the Apelletians, Valentinians, and Eutychians, as you heard. This very argument of being The Son of David, The Son of Abraham, Tertullian 
z Ipse Matthaeus— ut nos originis Christi carnalis compotes faceret, ita exorsus est: Liber geniturae Jesu Christi, filij David, filij Abraham—. Qui haec legimus & credimus, quam debemus & possumus agnoscere in Christo carnis qualitatem? utique non aliam quàm Abraham—; nec aliam quàm David. Lib. de carne Christi, cap. 22.  urges against that heresy.  
2. For Instruction; doing us to wit, that God is faithful to perform all and every of his promises 
a— Sanctus haberi, Justitiaeque renax, factis, dictisque meretur. Juven. Sat. 8. . If he say to Abraham, that In his seed all the families of the earth shall be blessed, and to David, that, of his seed he will set upon his throne: in the fullness of time, according to his promise 
b Acts 13 23. , shall be raised unto Israel, a Saviour jesus, The Son of both. He deals not with us, as Penelope in Homer 
c Od. β & ν.  did with her suitors, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Promised every one, put them all in good hopes but meant no such matter, never intended to be as good as her word: hath he said, and shall he not do it? hath he spoken, and shall he not make it good? Numb. 23 19  
I could easily here enlarge myself 
d— Consumere longa loquendo Tempora— Ovid. Trist. lib. 5. Eleg. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aeneas. Hom. Il. ●. : but, as S. Bernard concludes 
e Aiebat Scaurus, non minus magnam virtutem esse scire desinere, quam scire dicere. Senec. declam. lib. 9 declam. 5. , his 23d Sermon upon the Canticles 
f Sufficiant quae dicta sunt; ne in fastidium veniant ea quae proferuntur ad laudem & gloriam Domini nostri, etc. ,  
Let this suffice; jest it should be irksome what is spoken to the praise and glory of our Lord jesus Christ, who is God above all, blessed for ever.  
FINIS.   

Si benè quid dixi; mea non est gloria, Christi est.  
Sin malè; scito hominem me quoque quisquis homo es.