The Trial and Triumph of Faith, Sermon 13
SERMON XIII.
OF Israel]. It was then a priviledged mercy that Christ was sen… to the Jews; 1. The Jew is the elder Brother, and the Native heir of Christ: Christ of their blood and house, Rom. 1.2, 3. Rom. 9.3. They were Christs first Bride. Alas, they killed their husband: there's a born Jew in Heaven, in soul and body: its sweet to have any relation to Christ. 2. The Catholick Covenant of Grace made with the great Sister the Church Universall, was first laid down in pawn in their hand; they put their hand first to the contract, in subscribing the marriage contract, Ier. 2.3. Israel was holy to the Lord, and the first fruits of his increase: O sweet! the fallen race of mankinde was Christs corn-field, and his wheat: The Jews were the first sheaf of the field, Deut. 7.6. They got Christs young love and (to speak so) the first handsell of Free Grace in a Church way. 3. Christ in the Iews flesh, (yet not excluding Ruth, Rahab, and other Gentiles of the Blood-Royall) acted the whole Gospel; a born Iew Redeemed the lost world, offered a sacrifice to God for sinners, a born Iew is heir of all things, is exalted, a Prince to guide and rule all, and shall judge Men and Angels: 4. The Lord Christ in the flesh was first offered to them, they had the first Gospel-love, Matth. 10.5, 6. Act. 13.46. 5. The Oracles of God was committed to them, Rom. 3.1. Rom. 9.4. The Testator Christ, his written will was in their keeping: 6. God was their first Crowned King. He gave Ethiopia, and Egypt and Zeba a ransom for them and was their Law-giver: 7. Every Male childe amongst the Jews, did bea… somewhat of Christ in his flesh, Col. 2.11. Whe… all the world was without Christ: 8. Their land was Christs by a speciall typicall right: God saith of it, Its my land; Christ was their Soveraigne Land-lord, and they the great Kings Free-holders: 9 The Lord never dwelt in a house made with hands, in a Temple as amongst them, having special respect to the true Temple, Iesus Christ, Ioh. 2.19.
1. Let us pray our Elder sister home to Christ, Cant. 8. They said,1. Use. We have a little sister, and she hath no breasts, what shall we doe for our sister in the day that she shall be spoken for? Now we have a greater sister: What shal we the Gentiles do for her? There's a day, When ten men shall take hold, out of all Nations, of the skirt of a Jew, saying, we will goe with you; we have heard that God is with you, Zach. 8.21.
2. It is the happinesse of our Land,The honour and priviledg of Britain. that we have a three-fold relation to Christ, I meane these two Nations, that we have avowed the Lord by a Nationall Testimony, and the Nations are the publick Martyrs and witnesses of Christ, in that they are made a field of blood, for no other quarrell, but because they desire to stand for Christ Truth, against Antichrist: sure in the intention of Papists now in Armes against us, there is no cause of War but this only. 2. That we have sworn that the Lord shal be our God, in a Solemn Covenant. 3. That we are honoured to build the Temple of the Lord, and reform Religion. O that we could see our debt and be thankfull.
3. The Iewes had the morning market of Christ, and they would not pay the rent of the Vineyard to the Lord thereof: we have the after noon of Christ, and know we what a mercy it is, that our beloved feedeth amongst the Lillies, till the day break, and the shadowes fly away, and that the voice of the Turtle is heard in our Land? God for our abuse of the Gospel hath sent amongst us the bloody Pursevants, and Officers of his wrath, men skilfull to destroy; God is now in three Kingdomes, arresting the Carcases of men, we are owing much to God, he will now have husbands, and sons from us, and leggs, and armes of wounded and slain men from us, for that rent we owe to the Lord of the vineyard, for our contempt of the Gospell. Why the Redeemed are called the Sheep of Christ.Sheep] first a word of Sheep, then of lost sheep: I take no other reasons why the redeemed of the Lord are called sheep, then are obvious in Scripture. 1. The sheep are passive creatures, and can do little for themselves, so can believers in the work of their salvation: as
1 Reas.1. They have not of themselves more knowledge of the saving way then sheep, and so cannot walk but as they are taught and led,How passive the redeemed are in the way to Heaven. Psal. 1…9.33. Teach me O Lord, Psal. 25.5. lead me in thy truth. Like a blinde man holding out his hand to his guide, so they, Psal. 5.8. Lord lead me in thy righteousnesse. 2. Its not common leading, but the leading of children learning to go by an hold, Hos. 11.1. When Ephraim was a childe, I loved him. 3. I taught Ephraim also to goe, taking them by their armes; but Ephraim like a childe knew not his leader: But they know not) saith the Lord) that I healed, them. 3. Leading may suppose some willingnesse, but we must be drawn, Ioh. 6.44. No man can come to me, except tht father draw him, Cant. 1.4. Draw me, we will run after thee. 4. There is a word of speciall grace, which is more then teaching, leading, drawing: and that is leaning, Cant. 8.5. Who is this, that cometh up from the wildernesse, leaning upon her beloved. 5. There is a word yet more, and that is bearing, Luke 15.5. when the good shepherd hath found the lost sheep, He layeth it on his shoulders with joy, Esa. 4….3. Hearken to me O house of Iacob, and all the remnant of the house of Israel, which are born, (by me) from the belly and carried from the gray haires: so also, Deut. 32.11. God beareth them on Eagles wings. Grace, grace is a noble Guide and Tutor.
2. The life of sheep is the most dependent life in the world,2. Rea. The Saints are most dependent creatures. no such dependent Creatures as sheep; all their happinesse is the goodnesse, care and wisdom of their shepherd: Wolves, Lyons, Leopards need none to watch over them: Briers and Thornes grow there alone, the Vine Tree, the noble Vine is a tender thing, and must be supported, Esa, 40.11. Christ must bear the weak Lambs in his bosome: the Shepherds bosome & his legs are the legs of the weak Lamb: even the habit of Grace is a creature, and no independent thing, and so in esse; in conserv… ri, in its creation, in its preservation, it dependeth on Christ: Grace is as the new-born Bird, its life is the heat and warmnesse of the body and wings of the Damme, its like a Chariot, though it have four wheels, yet it moveth only as drawen by the strength of Horses without it, its a Plough of timber only, that without Iron and Steel breaketh up no earth. The new Seed of God acteth as acted by God: hence repenting Ephraim, Ier. 31.18. Turn thou me, and I shall be turned; renewed David is often at this, Quicken me, quicken me: the swooning Church, Cant. 2. Stay me with flagons, and comfort me with apples.
3. Rea. How know we Scripture to be the Word of God by a supernaturall instinct.3. Sheep are docile creatures, Iohn 10.27. My sheep hear my voice, I know them, and they follow me There is a Controversie with Papists, how we know Scripture to be the Word of God: there is two things here considerable, one within, and another without. How knoweth the Lamb its mother amongst a thousand of the Flock? Naturall instinct teacheth it. From what Teacher or Art is it, that the Swallow buildeth its clay House and Nest, and every Bee knoweth its own cell and waxen House: so the instinct of Grace knoweth the voice of the Beloved amongst many voices, Cant. 2.8. and this discerning power is in the Subject. There is another power in the Object, of many thousand Millions of men, since the Creation, not one, in figure and shape, is altogether like another, some visible difference there i…: amongst many voices, no voice like mans tongue: amongst Millions of diverse Tongues of men, every voice hath an audable difference printed on it, by which its discerned from all other. To the new Creature, there is in Christs Word some character, some found of Heaven, that is in no voice in the world, but in his only, in Christ represented to a beleevers eye of Faith: there is a shape, and a stampe of Divine Majesty, no man knoweth it, but the beleever: and in Heaven and Earth, Christ hath not a Marrow like himself. Suppose there were an hundred counterfeit Moons, or fancied Suns in the Heaven, a naturall eye can discern the true Moon, and the naturall Sun from them all: the eye knoweth white not to be blacke, nor green. Christ offered to the eye of faith, stampeth on faiths eye, speces, little Images of Christ, that the soul dare go to Death, and to Hell with it: this, this only was Christ, and none other but he only.
4. Sheep are simple,4. Rea. Fancy leadeth not the Saints but faith. fancy leadeth them much, therefore they are straying creatures, Isa. 53.6. Psal. 119. vers. 176. 1 Pet. 2.25. there is nothing of the notion of death, or of another life in the fancy of Sheep, a mouth-full of green Grasse carrieth the sheep on upon a Pit: and the mouth and teeth of Lions and Wolves. Fancy is often the guide of weak Beleevers, rather then Faith; little care we by nature, what we shall be in the mixt Generation. Fancy and Nature cannot out-see time, nor see over, or beyond death: fair green-like hopes of gaine are to us hopes of reall good: we think we see two Moons in one heaven, there is a way good-seeming that deceiveth us: but black death is the night lodging of it. Alas, we are journying, and know not our night Innes, and where we shall lodge, when the Sun is going downe, poor soul where shall you be all night?
Rise, Reign Ruine of Antino. error, 51 pag. 10. is, &c. 52.1. If Beleevers be such dependent creatures, what do Libertines and Antinomians teach us: That the soul need not go out to Christ, for fresh supply, but it is acted by the Spirit inhabiting and dwelling in us: also, that it is the way of the Law, not of the Gospel, that we act in the strength of Christ: both these are against the Gospel:The Saints need fresh supply of grace from Christ, though they have a habite & stock of grace within them, proved by six reasons. 1. We are commanded to pray, even the sons who in faith calleth God, Our Father which is in Heaven, lead us not into temptation, which God doth no other way then by giving us new supply of Grace to actuall resistance: and Christ wil have us to pray, Lord increase our faith, the virgins in love with Christ, pray Draw, us. Paul prayeth, that the God of peace would sanctifie the Thessalonians wholly, 1 The. 5.23. & for this he boweth his knee, that the believing Ephesians may be strengthned according to the riches of his glory, with might by his Spirit in the inner man, that Christ may dwell in their hearts by faith, and that with all the Saints they may be able to comprehend the transcendent Love of God in Christ, Eph. 3.15, 16, 17, 18, 19. and that Author, Heb. 13.20, 21. That the God of peace may make the Saints perfect in every good work to do his will, working in them, that which is well pleasing in his sight. 2. Its against Christs intercession, whose it is to keep the faith of the Saints from failing, Luk. 22.32. and who finisheth our faith, Heb. 12.2. confirmeth us to the end, 1 Cor. 1.8. advocateth for new grace, 1 Joh. 2.1, 2. appeareth in the presence of God for us, Heb. 9.24. 3. This cannot stand with the promise of perseverance, made in the Covenant of Grace, Ier. 32.40, 41. Es. 59.21.24. Ezech. 36.27. Ioh. 6.39, 40. Ioh. 4.13, 14. Nor 4. with the faith of perswasion of perseverance, Rom. 8.38, 39. Jude v. 24.25. Psal. 6. 2 Tim. 4.18. and 5. This must infer either that the regenerate doe not, and cannot sin by not believing and persevering in faith, and perfecting holinesse in the fear of God, (which is blasphemy) or that the Saints may finally fall from Grace, or that the use of grace, and willing and doing in the Saints is not of, or from confirming and assisting grace. 6. This putteth our stock of Grace in our own hand, as if Christ did literally only reveale to us the way to Heaven, and leave it to our own free will to guide well or ill.
And so we are to thank Christ for beginning in the spirit,1. Use▪ and to thank our selves that we go on,Grace & glory but one continued thread. and grow in grace, or end not in the flesh; Nay but Christs dispensation, in whose grace we are strong, Eph. 6.10. & can do all things▪ Phil. 4.13. is nothing but one continuate act of Free▪ grace, or a long cord or chain of dependency on Christ; yea, Grace is glory on the wheels; Its glory like wheat in the blade, in the way, in the fl…x and tendency to the ear and Harvest, depending on the continued aspect of the Summer Sun of Righteousnesse;In our progresse to heaven we are to have these considerations. the new creature is the iron in the fire, heaven in the moulding and framing, and under the hammer and tooles of Christ, and a Rose in the opening before it cast out its leaves, and in this we are to have these considerations.
1. Faith is leasurely to look to Christ, in bringing his work out of the mould and taking the new ship off the stocks,1. Consideration. as a perfected vessell: We conceive erroneously that Faith only eyeth Christ as pardoning;Faith bo…h active and passive. and that it hath no eye, no activity and influence on our owne gracious acts wrought in us by Christ; but Faith is an agent, as it is a patient, and joyneth with Christ and with Free-will to an active purifying of the heart: It beleeveth Heaven, and worketh Heaven.
2. We often go on imagining that we are in a way of back-sliding,2 Consider Desertion hath …eall advancing in the way to Heaven, in …1. particu- deserted souls not conscious of the reflect acts of beleeving, and longing for Christ think themselves Apostates, when they are advancing in their way▪ In great water-works, where there be a great multitude of wheels, the standing of some five or six, is the advancing of the work in other twenty, or forty wheels: In desertion some wheels are at a stand, and move not; as often acts of feeling, joy, self-delight in the actuall beholding of Christ, are at a stand; and then its thus: I said, I am cast out of his sight, yet other wheels are moving, as 1. Humble and base thoughts of himself. 2. Broad and large thoughts of Christ, and his grace. 3. Hunger and longing for Christ. 4. Self diffidence is much. 5. Care and love-sicknesse (Saw you him whom my soul loveth) is vehement. 6. Sense of sin, and of wants and spirituall poverty increaseth now. 7. Sense of the misery of the combate, is much more then before: O miserable man that I am, &c. 8. Believing under hope, and against hope, is strongest now. 9. There's more tendernesse and humble fear now then before. 10. A stronger resolution to entertain Christ more kindly, when he shal return again in his fulnesse of presence. 11. Sorrow, that remembring he said, My head is full of dew, and my locks with the drops of the night, Cant. 5.6. Yet the sleeping soul kept him at the door.
We are to adore that Dispensation who will have us not stepping one foot to Heaven,3 Consider. but upon Grace and upon Graces charges; he could make Saints to be sinlesse Angels: But what haste? We should then, not yet being habituated with glory, nor confirmed in Heaven, think little of Christ.
If we be so dependent on Christ, we have not ended with all Law directions,2 Use. We are not freed from law directions.the Law standeth us yet in good use; I mean, when Christ hath made us and the Law friends, and hath removed the curse, and made the Beleever say, O how love I thy Law?
Obj. Can you (saith M. Toun) separate the directing or commanding power of the Law, Obj. 1. Actuall condemnation may be separated from the Law.from the condemning power of the Law? can the Law speak to any but to those who are under the Law? Is it Law at all, if it condemn not? Ans. Actuall condemnation may well be separated from the Law: as a Lyon is a Lyon, and yet being chained, cannot actually devour. To condemn may well be removed from the Law, it could not condemn Adam before sin entred in the world; it cannot condemne the Holy, Elect, and sinlesse Angels; yet it had, and hath a commanding and obliging power to command and direct both; to condemn is accidentall to the Law, as the state of sin is accidentall to man. 2. The Law may speak by way of direction to Believers, but cannot speak to them by way of actuall condemnation, because Christ hath removed the curse.
Obj. 2. Holinesse and walking in the way of holinesse contributeth not one jot to Salvation, Obj. 2. How works of holinesse conduce to Salvation.as causes, or as the way thereto, Christ hath done that perfectly. Ans. I pray you consider three things here; 1. The Will of Gad to save; yea, and to justifie the ungodly. 2. Ius, the Law right to righteousnesse and salvation. 3. Actuall salvation;Three things herein to be distinguished. Christs merits are neither cause, nor motive, nor condition moving God to will, to choose, or ordain persons for glory, this is an act of eternall election to glory, which is not from Christs merits: nor doth any externall work or condition, either good or evill in Iacob, or Esau, or in the surety Christ, move God to such an act of free libertie. Libertines are ignorant in so speaking; yea, faith is no condition, cause, or motive of such a will. 2. Christs merits, not faith, not holinesse in us, must be the cause of our Law-right to righteousnesse and glory: Christ, his alone gave the price of Redemption for us, no Garments were rolled in blood for a patent and right to Heaven, but his only: his alone trode the Wine-presse of Gods Wrath; in those two notions, works of holinesse have no footing in the work. But 3. as touching actuall salvation, the way to it is holinesse, without which none can see God. Its expresly commanded, Be ye holy, as I am holy, 1 Pet. 1.19, 20. and Rom. 6.21. But being now made free from sin, and become servants to God, ye have your fruit into holinesse, and the end life everlasting, 2 Pet. 1.10. If ye doe these things ye shall never fall, for so an entrance shal be ministred unto you abundantly, unto the everlasting Kingdom of our Lord and Saviour Jesus Christ, Rev. 2.7. To him that overcometh I will give to eat of the Tree of life, which is in the midst of the Paradice of God, Rev. 3.21. To him that overcometh wil I grant to sit with me in my Throne, even as I also overcame, and am set downe with my father on his Throne. They answer, overcoming is by faith. But I reply; Faith to Libertines is but a believing that Christ hath overcome in their person and place, for faith is no more to them a condition or way to salvation then good works: for Faith (say they) is not Christ; Christ only is the way to Heaven, but this were a vain promise, if overcoming were not: 1. A duty required of us in time, upon the performance whereof, we have an entrance made to life eternall. 2. If overcoming be but only believing, and so an act of the soul only; those to whom the promise is made, are to do no more but believe Christ hath overcome the persecuting world for them, and yield, and in profession deny the Faith, and accept of conditions of life, and so be foyled, and yet claim right to the promise, contrary to the intent of Christ, Rev. 2.13. who commendeth Pergamus for not denying the Faith. Now in all this, as the walking in the way to a fair Palace to dwell in it, in honour and happinesse, cannot be the price, the ransome; the sum given to buy right to that place, and to the honour and happinesse thereof, so neither can our walking in the way to glory bee the price of glory.
Obj. 3.Obj. 3. But we are saved by Christs merits before we can do any good works then good works cometh not to perfect and make up salvation.
Ans. So are we in regard of right of purchase, saved before we beleeve; yet that hindereth not, but faith is a way to salvation▪ 2. This concludeth that good works are no cause, or way, or meane of obtaining the right (jus) of purchase to Redemption, which we yeeld, but not that we are actually saved without walking in the way, called the way of holines which the uncleane shall not passe over, Esa. 35.8.
Obj. 4. We are to do good works from the principle of the love of Christ constraining us, Obj. 4. We are to performe good works both from the principle of love and Law.not from the Law commanding, or directing us.
Ans. 1. These are no way contrary, the Regenerate from both Principles are to walke in love and holinesse as Christ did; the Law directing is not abolished by Grace, or by love to Christ, and this is no other then the reasoning of old Libertines; Paul said, Rom. 7.6. Now we are delivered from the Law. O then said Libertines; We may sin, and fleshly walking shall not prejudge salvation, nor condemn us, v. 7. What shall we say then? Is the Law sin? God forbid, and Rom. 5.20. Where sin abounded, grace did much more abound: Then said the Libertine, chap. 6.1. What shall we then say? Shal we continue in sin that grace may abound. 2. God forbid, then the Law commandeth and directeth not to sin; and Christ and Grace being friends, speak with the same mouth, God forbid that we sin; we are not so freed from the commanding power of the Law, as that we sin not: when we do what is contrary to Gods law, we are so far under the Law, as not to sin, because the rule of Law is removed: nay, the Law backs a man while he come to Christ, and to glory; and Christ backs the Law, and saith, the Law forbiddeth you sin, I say Amen. Grace saith, sin not: and Christ also layeth new bands of love and obligation to thankfulnesse on us, not to sin, but removeth not the ancient bounds: Grace and condemnation are opposite but not Grace and the commanding power of the Law.
Obj. 5. The Law is a letter of death and bondage, Obj. 5. Of the letter both of Law & Gospel, divers errors of Libertines touching the point.and can never convert the soul, only the Gospel doth that, for in the Gospel, Grace is given to obey what is commanded: Therefore your Law-preachers lead men from the foundation Christ. Ans. 1. The Letter of Law without the spirit of Christ, cannot convert any, nor can the Letter of the Gospel, or Gospel-threatnings without the spirit of Grace convert any: both Law and Gospel separated from the spirit are alike in this; and neither Law nor Gospel according to this reasoning should be preached. Antinomians do in down right tearms teach this: for they say, 1. (a)39.That the due searching and knowledge of the Scriptures, Rise and rai…er.is not a safe and sure way of searching and finding Christ. The Word saith the contrary, Psal. 19.7, 8, 9. Act. 10.43. Rom. 3.21. Joh. 5.39. Luk. 1. 70.71. 2. (b)er. 33.To do any thing by vertue of a commandement, is a Law way, not Gospel obe…dience. Contrary to Psal. 119.6.43, 44. v. 11. 2 Pet. 1.19, 20. 2 Tim. 3.16. 3. (c)er. 74.All verball Covenants, and the word written is but a Covenant of Works, and taketh men off from Christ: And (d)er. 7the whole letter of the Scripture holdeth forth a Covenant of works. (e)Er. 61.All Doctrines, Revelations, and spirits are to be tried by Christ, rather then by the Word. Those that go from the Sun must at length walk in darknesse. Anabaptists of old said, the Covenant of Grace was written in the inward parts, and in the heart, & therefore there was no need of word or ministery; But when Satan knocketh, his knock is dumb and speechlesse▪ he bringeth not the Word, and speaketh not according to the Law and Testimony;The Scriptures are not to be condemned because they profit nothing without the teaching of the spirit Because he is a dumb Devil: Christ bringeth the word with him. To all these, we can say no other, then that they condemn the Scriptures and the Preaching of the word; Because nothing can avail us to Salvation without the spirit. This is 1. to condemn the wisdom of our Lord, who hath appointed that Faith should come by hearing, and that the things that are written, are written, That we in believing, might have Eternal life, Ioh. 20.31. 2. Its to fetter the free operation of the spirit, whose winde bloweth when he listeth, to the preaching of the word, 3. Yea to make Christs Death, Resurrection, Ascension, and Intercession at the right hand of God, which all must be the marrow of the Evangel, things meerly legall, and things belonging to the Covenant of works; because all those without the Grace of the spirit, are meerly fruitless to many thousands.
Obj. 6. But repentance in the New Testament, Obj. 6. Hen. Denne Doctor of Ioh. Baptists pa. 46, 47. Repentance is different from Faith, the contrary whereof Libertines teach.is nothing else but the change of the mind, and to be of another mind then to seek Righteousnesse by the works of the law; even to seek it in Christ alone; and mortification is but the apprehension of sin slain by Christ, and so Repentance is a part of Faith, though Repentance in the Old Testament, was to bewail sin and so sake it. Ans. But this is to dally with Christ, all mortification and dominion over our lusts that fighteth against mercy and justice, and the duties of the second Table, must be, by this means, an act of Faith, and the New light of Christ in the mind, believing our Righteousnesse to be in Christ: And so an act of Internall worship belonging to the first Table; then as the Scripture saith, The sinner is justified by Faith, apprehending Christs Righteousnes; so might we well say, that we are justified by Repentance and by mortification. 2. That Repentance layeth hold on Christs Righteousnesse. 3. That as to beleeve only without works doth justifie and save; so to repent only (that is to change the minde and apprehend Righteousnesse not in works, but in the Christ) without all holinesse and forsaking of sin should save us: But this is to acquit men from all duties of the second Table; yea, and of all the first Table, loving of God, Praying, Praising, hearing, &c. except only we are to beleeve: This is clear the way of the old Gnosticks, who placed all holinesse in meer knowledge and apprehension of Gods will, without love or obedience. 2. Repentance is sorrow according to God,Repentance the same in the Old & New Testament. 1 Cor. 7.9.10. Jam. 4.9. And eschewing evill and doing good, 1 Pet. 3.11. And the Crucifying of the old man, and the lusts thereof, as Fornication, Vncleannesse, Inordinate affection, evil Concupiscence, Covetousnesse, Col. 3.5. And these are commanded in the New Testament, as the very lesson of the Grace of God, Tit. 2.11. Its true in the Old Testament, the People were under Tutors and bondage; but that was in regard of the carnall commandement of Ceremonies, the cognizance of our bloody demerit held forth in bloody sacrifices. 2. In regard, lesse of Christ and the sweetnesse of the Gospel was then known, and the Law chased harder the guilty to Christ. But 1. Servile obedience through apprehension of legall terrors, was never commanded in the spirituall Law of God to the Jews, more then to us. 2. The Jews were not justified by the works of the Law more then we; but by Faith in Christ as well as we, Act. 15.11. Act. 10.42.43. Heb. 11. 1 Cor. 10.1, 2, 3. Yea, we are justified as David, and Abraham were, Rom· 4.3, 4, 5, 6, 7, 8, Yea, the Iews seeking of Righteousnesse by the works of the Law, is a stumbling at the stone laid in Zion, Rom. 9.31.32, 33. Yea, its blasphemy to say, Repentance in the Old Testament was a sorrow for sin, and a forsaking of it; as if under the New Testament we were Licensed to sin, and turn Grace into wantonnesse.