an apology for writing against socinians, in defence of the doctrines of the holy trinity and incarnation in answer to a late earnest and compassionate suit for forbearance to the learned writers of some controversies at present / by william sherlock ... sherlock, william, 1641?-1707. 1693 approx. 58 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a59791 wing s3265 estc r21192 12054584 ocm 12054584 53128 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59791) transcribed from: (early english books online ; image set 53128) images scanned from microfilm: (early english books, 1641-1700 ; 580:2) an apology for writing against socinians, in defence of the doctrines of the holy trinity and incarnation in answer to a late earnest and compassionate suit for forbearance to the learned writers of some controversies at present / by william sherlock ... sherlock, william, 1641?-1707. [4], 32 p. printed for will. rogers ..., london : 1693. marginal notes. advertisement: prelim. p. [1]. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng trinity. incarnation. socinianism. 2003-11 tcp assigned for keying and markup 2003-12 apex covantage keyed and coded from proquest page images 2005-01 mona logarbo sampled and proofread 2005-01 mona logarbo text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the dean of st. paul's apology for writing against socinians , &c. imprimatur , geo. royse , r. r mo . in christo patri ac dom. dom. johan . archiep. cant. à sacris domest . jan. 17. 1692 / 3. an apology for writing against socinians , in defence of the doctrines of the holy trinity and incarnation in answer to a late earnest and compassionate suit for forbearance to the learned writers of some controversies at present . by william sherlock , d. d. dean of st. paul's , master of the temple , and chaplain in ordinary to their majesties . london : printed for will. rogers , at the sun over-against st. dunstan's church in fleet street . 1693. an apology for writing against socinians , &c. after a long silence , and patient expectation what the learned writers of some controversies at present ( as a late author calls them ) would bring forth , i intend by the assistance of the holy trinity , and the incarnate jesus , whose blessing i most earnestly implore , to resume the defence of the catholick faith ; which i shall publish in some few short treatises , as i can find leisure for it , that i may not discourage my readers by too voluminous a work. but before i venture to dispute these matters any farther , it is necessary to make some apology for disputing ; which is thought very unchristian and uncharitable , and of dangerous consequence , especially when we undertake the defence of the fundamentals of our faith , against the rude and insolent assaults of hereticks . sometime since , a melancholy stander-by would be a stander-by no longer , but interposed an earnest and compassionate suit for forbearance , to the learned writers of some controversies at present . these learned writers of controversy , are the socinians , who ridiculed without any learning or common sense , the athanasian creed , and the doctrines of the trinity and incarnation : the forbearance he desires , is , that no body should write against them ; though dr. wallis and my self are more immediately concerned in this suit. who this melancholy stander-by is , i shall not enquire , for my controversy is not with men , but with doctrines ; and i know by experience , that common fame is not always to be trusted , much less suspicions ; but if he be a divine of the church of england , it seems very strange , that he should profess himself a stander-by , when the fundamentals of the christian faith are in question ; and a melancholy stander-by to see some others undertake the defence of it . i confess i am always very jealous of men , who are so very tender on the wrong side ; for observe it when you will , their tenderness is always owing to their inclination . but to defend our selves , let us briefly consider what he says . he thinks , the open dissentions of its professors a great blemish to the reformation : that is , that it is a great blemish for any men openly to defend the true faith , which others openly oppose , or secretly undermine ; but certainly it would be a greater blemish to the reformation , to have old heresies revived , and the true ancient catholick faith scorned , and no body appear in the defence of it . but we know his mind , that it is for the honour of the reformation not to dispute , though it be for the most important truths . surely our reformers were not so much against disputing . but if these dissentions be so great a blemish to the reformation , whose fault is it ? theirs who dissent from the truth , or theirs who defend it ? this is a very plain case ; for no body would oppose the truth , if no body taught it : the urging too strict an union in matters of faith , begets dissentions : that is , to require an open and undisguised profession of our baptismal faith in father , son , and holy ghost , as the terms of christian communion , is the criminal cause of our dissentions . well : what shall we do then ? renounce the faith of the trinity , for the sake of peace ? this he dares not say , for that would pull off his disguise ; but christianity must be left in that latitude and simplicity wherein it was delivered by our lord and his apostles . this had been a good proposal , would he have told us what this latitude and simplicity is ; for i am for no other faith than what christ and his apostles taught : but i would gladly know what he means by the latitude of faith : for if the christian faith be such a broad faith , must we not believe the whole breadth of it ? or has christ and his apostles left it at liberty to believe what we like , and to let the rest alone ? to believe that father , son , and holy ghost are one supreme eternal god ; or to believe that the eather alone is the true god , the son a mere man , and the holy ghost nothing but a divine inspiration ? to believe that the eternal word was made flesh ; or that christ was no more than a man , who had no being before he was born of the virgin mary ? he can mean nothing else by this latitude of faith , but that christ and his apostles have left these matters so ambiguous and undetermined , that we may believe what we please ; and then indeed those do very ill , who dispute these matters : but this is such a breadth as has no depth ; for such a faith as this can have no foundation . can we certainly learn from scripture , whether christ be a god incarnate , or a mere man ? if we cannot , why should we believe either ? if we can , then one is true , and the other false ; and then there is no latitude in faith , unless christ and his apostles have left it indifferent , whether we believe what is true , or what is false ; what they have taught us , or what we like better our selves . in the same manner he leaves us to guess what he means by the simplicity of the faith. he is very angry with the school-doctors , as worse enemies to christianity , than either heathen philosophers , or persecuting emperors . pray what hurt have they done ? i suppose he means the corruption of christianity with those barbarous terms of person , nature , essence , subsistence , consubstantiality , &c. which will not suffer hereticks to lye concealed under scripture-phrases : but why must the schoolmen bear all the blame of this ? why does he not accuse the ancient fathers and councils , from whom the schoolmen learnt these terms ? why does he let st. austin escape , from whom the master of the sentences borrowed most of his distinctions and subtilties ? but suppose these unlucky wits had used some new terms , have they taught any new faith about the trinity in unity , which the catholick church did not teach ? and if they have only guarded the christian faith with a hedge of thorns , which disguised hereticks cannot break through , is this to wound christianity in its very vitals ? no , no : they will only prick the fingers of hereticks , and secure christianity from being wounded ; and this is one great cause why some men are so angry with the school-doctors ; tho the more general cause is , because they have not industry enough to read or understand them . he says , the first reformers complained of this , and desired a purer and more spiritual sort of divinity . what ? with respect to the doctrine of the trinity and incarnation ? what purer reformers were these ? i 'm sure not our english reformers , whom he censures for retaining scholastick cramping terms in their publick prayers : he means the beginning of our litany : o god the father of heaven : o god the son , redeemer of the world : o god the holy ghost , proceeding from the father and the son : o holy , blessed , and glorious trinity , three persons and one god : these are his scholastick , cramping terms , which he would fling out of our liturgy , when the season of such blessed alterations comes . i hope those excellent persons among us , who , i doubt not , for better reasons did not long since think of some alterations , will consider what a foul imputation this is upon such a design , when such a person shall publickly declare , that they ought to alter and reform the doctrine of the trinity out of our prayers . but the whole mystery of this latitude and simplicity of faith which he pleads for , is that plausible project ( which has been so much talked of of late : ) to confine our selves to scripture terms and phrases ; to use none but scripture words in our creeds and prayers , without any explication in what sense those words are to be understood : as he tells us , certainly we may worship god right well , yea , most acceptably , in words of his own stamp and coinage . now at the first proposal few men would suspect , that there should be any hurt in this ; though it would make one suspect some secret in it , to consider that hereticks were the first proposers of it , and that orthodox christians rejected it . the arians objected this against the homoousion , or the son 's being of the same substance with the father , that it was an unscriptural word ; but the nicene fathers did not think this a good reason to lay it aside : for what reason can there be to reject any words , which we can prove to express the true sense of scripture , though they are not found there ? for must we believe the words or the sense of scripture ? and what reason then can any man have to reject the words , though they be no scripture-words , if he believes the sense contained in them to be the sense of scripture ? the homoiousion , or that the son had a nature like the father's , tho not the same , was no more a scripture-word , than the homoousion ; and yet the arians did not dislike that , because it was no scripture-word ; nor are the socinians angry at any man who says , that christ is but a meer man , who had no being before he was born of the virgin mary ; tho these words are no where in scripture : and is it not strange , that a man who heartily believes , or at least pretends to believe , that father , son , and holy ghost are one eternal god , should be angry with a trinity in unity , or three persons and one god , which do as aptly express the faith which he professes , as any words he can think of ? it is very odd to be zealous for scripture-words without the scripture sense . if the scripture have any determined sense , then that which is the true sense of scripture , is the true faith ; and if we must contend earnestly for the true faith , we must contend for the true sense of scripture , and not merely for its words ; and when hereticks have used their utmost art to make the words of scripture signifie what they please , is it not necessary to fix their true sense , and to express that sense in such other words as hereticks cannot pervert ? there are but few words in common speech , but what are sometimes differently used , in a proper or metaphorical , a large or a limited sense ; and all wise and honest men easily understand from the circumstances of the place , in what sense they are used ; but if men be perverse , they may expound words properly when they are used metaphorically , or metaphorically when they are used properly ; and there is no confuting them from the bare signification of the word , because it may be , and oftentimes is used both ways ; and therefore in such cases we must consider the circumstances of the text , and compare it with parallel texts , to find out in what sense the word is there used ; and when we have found it , it is reasonable and necessary to express the true christian faith , not merely in scripture words , which are abused and perverted by hereticks , but in such other words , if we can find any such , as express the true sense in which the scripture-words are used , and in which all christians must understand them , who will retain the purity of the christian faith. we do not hereby alter the christian faith , nor require them to believe any thing more than what the scripture teaches , tho we require them to profess their faith in other words , which are not indeed in scripture , but express the true and determined sense of scripture words . and this is all the latitude of faith which this stander-by so tragically complains we have destroyed , viz. that we have brought the scripture words to a fixt and determined sense , that hereticks can no longer conceal themselves in a latitude of expression , nor spread their heresies in scripture words , with a traditionary sense and comment of their own . i would ask any man who talks at this rate about a latitude of faith , whether there be any more than one true christian faith ? and whether christ and his apostles intended to teach any more ? or whether they did not intend , that all christians should be obliged to believe this one faith ? if this be granted , there can be no more latitude in the faith , than there is in a unit ; and if they taught but one faith , they must intend that their words should signifie but that one faith ; and then there can be no intentional latitude in their words neither ; and what crime then is the church guilty of , if she teach the true christian faith , that she teaches it in such words as have no latitude , no ambiguity of sense , which hereticks may deny if they please , but which they can't corrupt in favour of their heresies , as they do scripture words ? it is an amazing thing to me , that any man who has any zeal , any concernment for the true christian faith , who does not think it perfectly indifferent what we believe , or whether we believe any thing or not , should judge it for the advantage of christianity , and a proper expedient for the peace of the church , for all men to agree in the same scripture words , and understand them in what sense they please ; tho one believes christ to be the eternal son of god , and another to be but a mere man ; which it seems has no great hurt in it , if they do but agree in the same words : but if the faith be so indifferent , i cannot imagine why we should quarrel about words ; the fairer and honester proposal is , that every man should believe as he pleases , and no man concern himself to confute heresies , or to divide the church with disputes ; which is the true latitude our author seems to aim at ; and then he may believe as he pleases too . but pray , why should we not write against the socinians ? especially when they are the aggressors , and without any provocation publish and disperse the most impudent and scandalous libels against the christian faith. he will give us some very wise reasons for this by and by , when he comes to be plain and succinct ; in the mean time we must take such as we can meet with . he is afraid pe●●le should lose all reverence for the litany , should ▪ we go on to vindicate the doctrine of the trinity in unity : i should not easily have apprehended this , and possibly some of the common people might have been as dull as my self , had he not taken care before he parted , for fear no body else should observe it , to teach people to ridicule the trinity in their prayers . dr. wallis would not undertake to say what a divine person signifies , as distinguished from nature and essence , only says , a person is somewhat , but the true notion of a person he does not know : this author commends this as ever held to by all learned trinitarians ; for indeed all the doctor meant by his somewhat is , that three persons signify three real subsistences , and are real things , not a sabellian trinity of mere names . and yet in the very next page he teaches his readers to ridicule the litany with the doctors somewhats : o holy , blessed , and glorious trinity , three somewhats , and one god , have mercy on us , &c. was there ever any thing more senseless , or more prophane ! that because the doctor would not undertake to define a person , but only asserted in general , that a divine person was somewhat , or some real being , in opposition to a mere nominal difference and distinction ; therefore in our prayers we may as well call the three divine persons , father , son ; and holy ghost , three somewhats . nobis non licet esse tam disertis . i am sure he has reason heartily to pray , that these three somewhats , as he prophanely calls them , would have mercy on him . in the next place he says , he is well assured , that the late ( socinian ) pam●●lets would have died away , or have been now in few mens hands , had not divers persons taken on them the labour to confute them . but did his socinian friends , who were such busie factors for the cause , tell him so ? did they print them , that no body might read them ? were they not dispersed in every corner , and boasted of in every coffee-house , before any answer appeared ? however , were it so ; is there no regard to be had to hereticks themselves ? and is it not better that such pamphlets should be in an hundred hands with an answer , than in five hands without one ? i should think it at any time a good reward for all the labour of confuting , to rescue or preserve a very few from such fatal errors ; which i doubt not but is a very acceptable service to that merciful shepherd , who was so careful to seek one lost and straggling sheep . heresies and vices dye by being neglected , just as weeds do ; for we know the parable , that the devil sows his tares , while men sleep . but this is no new charge ; the good bishop of alexandria met with the same censures for his zeal against arius ; for it seems that heresie would have died too , if it had not been opposed . i doubt this author judges of other mens zeal for heresy , by his own zeal for the truth , which wants a little rubbing and chafing to bring it to life ; but heresy is all flame and spirit , will blow and kindle it self , if it be not quenched . but yet if what he says be true , that by our unskilful way of confuting heresie , we run into those very absurdities which our adversaries would reduce us to ; this i confess is a very great fault , and when he shews me any of those absurdities , i will thankfully correct them ; for all the obloquies in the world will never make me blush to recant an error : but before he pretends to that , i must desire him , that he would first read my book , which i know some men censure without reading it . such general accusations are very spiteful , and commonly have a mixture of spite both against the cause , and against the person . his next argument is very observable : we must not dispute now against socinians , because these controversies about the trinity have been above thirteen hundred years ago determined by two general councils ( the nicene , and first constantinopolitan ) , which are owned by our church , and their creeds received into our liturgy . ergo , we must not defend this faith against hereticks , because it is the faith of two general councils which are owned by our church . did athanasius think this a good argument against writing and disputing against the arians , after the council of nice had condemned arius and his doctrines ? did st. basil , gregory nazianzen , nyssen , st. chrysostom , st. jerom , st. austin , think this a good argument , who wrote so largely against these heresies , which former councils had condemned ? but this author thinks the best way is to let the matter stand upon this bottom of authority ; that is , let hereticks ridicule our faith as much as they please , we must make them no other answer , but that this is the faith of the nicene and constantinopolitan councils , and the faith of the church of england . and can he intend this for any more than a jest , when he knows how socinians despise the determinations of councils , and particularly with what scorn they treat the nicene fathers ? is this an age to resolve our faith into church authority ? or would he himself believe such absurd doctrines as they represent the trinity in unity to be , merely upon church authority ? for my part i declare i would not . i greatly value the authority of those ancient councils , as credible witnesses of the traditionary sense of the church before those controversies were started ; but were not these doctrines taught in scripture , were they manifestly repugnant to the plain and evident principles of reason , all the councils in the world should never reconcile me to them , no more than they should to the doctrine of transubstantion . and therefore methinks he might have at least allowed us to have challenged the scriptures as well as general councils on our side ; and to have vindicated our faith from all pretended absurdities and contradictions to reason . but would any man of common sense , who had not intended to expose the faith of the holy trinity , have told the world at this time of day , that we have no other safe and sure bottom for our faith , but only the authority of general councils ? nay , that the council of nice it self , on whose authority we must rest , had little else themselves for their determinations but only authority , that it was authority chiefly carried the point . and thus for fear we should have believed too much upon the authority of councils , which is the only bottom he will allow our faith , he gives them a secret stab himself , and makes their authority ridiculous . that the several bishops declared , what faith had been taught and received in their churches is true ; that this authority chiefly carried the point , is false : athanasius grew famous in the council for his learned and subtile disputations , which confounded the arians ; and what arguments he chiefly relied on , we may see in his works : and whoever does but look into the fathers , who wrote against the arians in those days , will find , that their faith was resolved into scripture and reason , and not meerly or chiefly into authority . and thus he comes to be plain and succinct , and tells us , that of all controversies we can touch upon at present , this of the trinity is the most unreasonable , the most dangerous , and so the most unseasonable . it is the most unreasonable : 1. because it is on all hands confess'd , the deity is infinite , unsearchable , incomprehensible ; and yet every one who pretends to write plainer than another on this controversy , professes to make all comprehensible and easy . i perceive he is well versed in mr. hobbs's divinity ; though i can discover no marks of his skill in fathers and councils . for this was mr. hobb's reason , why we should not pretend to know any thing of god , nor inquire after his attributes , because he has but one attribute , which is , that he is incomprehensible ; and as this author argues , it is a small favour to request of persons of learning , that they should be consistent with , and not contradict themselves : that is , that they would not pretend to know any thing of god , whom they acknowledge to be incomprehensible , which is to pretend to know , what they confess cannot be known . now i desire to know , whether we may dispute about the being and nature of god , and his essential attributes and perfections ; and vindicate the notion of a deity from those impossibilities , inconsistencies , absurdities , which some atheistical philosophers charge on it , notwithstanding that we confess god to be incomprehensible ? and if the incomprehensibility of the divine nature does not signifie , that we can know nothing of god , and must inquire nothing about him ▪ ; the trinity of divine persons is as proper an object of our faith , and modest inquiries , as the unity of the divine essence , for they are both incomprehensible . and to say , that every one who pretends to write plainer than another on this controversy , professes to make all comprehensible and easy , may with equal truth and authority be charg'd on all those who undertake to vindicate the notion and idea of a god , or to explain any of the divine attributes and perfections . a finite mind cannot comprehend what is infinite ; but yet one man may have a truer and more perfect notion of the nature and attributes of god than another : god is incomprehensible in heaven as well as on earth , and yet angels and glorified spirits know god after another manner than we do . there must be infinite degrees of knowledge , when the object is infinite ; and every new degree is more perfect than that below it ; and yet no creature can attain the highest degree of all , which is a perfect comprehension : so that the knowledge of god may increase every day , and men may write plainer about these matters every day , without pretending to make all that is in god , even a trinity in unity , comprehensible and easy . this is a spiteful and scandalous imputation , and is intended to represent all those who undertake to write about the trinity , and to vindicate the primitive faith of the church from the scorn and contempt of hereticks , as a company of vain-conceited , presuming , but ignorant scriblers ; who pretend to make the incomprehensible nature of god , comprehensible and easy . but the comfort is , we have so good company , that we are able to bear this charge without blushing ; even general councils , and those great lights of the church , athanasius , st. hillary , st. basil , the gregories , st. chrysostom , st. austin , and many others , besides all those who in all succeeding ages to this day , have with equal zeal and learning defended the same cause ; and yet never profess'd to make all comprehensible and easy . all that any man pretends to in vindicating the doctrine of the trinity , is to prove that this faith is taught in scripture , and that it contains no such absurdities and contradictions , as should force a wise man to reject it , and either to reject the scriptures for its sake , or to put some strained and unnatural senses on scripture to reconcile it to the principles of reason ; and this , i hope , may be done by those , who yet acknowledge the divine nature , and the trinity in unity to be incomprehensible . but here he had a very fair opportunity , had he thought fit to take it , to correct the insolence and presumption of his learned writers of controversy ; who will not allow the divine nature to be incomprehensible , and will not believe god himself concerning his own nature , beyond what their reason can conceive and comprehend : who deny prescience for the same reason , that they deny the trinity , because they can't conceive it , nor reconcile it with the liberty of human actions ; and for the same reason may deny all the attributes of god , which have something in them beyond what we can conceive : especially an eternity without begining , and without succession , which is chargeable with more absurdities and contradictions , than the trinity it self : for a duration , which can't be measured ; and an eternal duration , which can be measured ; and a succession without a beginning , a second or third without a first , are unconceivable to us , and look like very plain and irreconci●●ble contradictions . this is the true use of the incomprehensibility of the divine nature ; not to stop all enquiries after god , nor to discourage our studies of the divine nature and perfections : for we may know a great deal , and may every day increase our knowledge of what is incomprehensible , thô we cannot know it all ; but to check the presumption of some vain pretenders to reason , who will not own a god , nor believe any thing of god , which their reason cannot comprehend ; which must not only make them hereticks , but , if pursued to its just consequences , must make them atheists , or make such a god , as no body will own , or worship , but themselves , a god adequate and commensurate to their understandings , which must be a little , finite , comprehensible god. in the next place , to prove how unreasonable it is to dispute in vindication of the trinity , he observes again , that this matter has been sufficiently determined by due authority : but having answered this once , i see no need to answer it again . to back this he adds , that the present issue shews ▪ that in this world it never will be better understood : for it seems , as he says , the master of the sentences , and some modern writers , have made very sad work of it . and yet he does not seem to be very intimately acquainted with the master of the sentences , nor some of these modern writers . but all that he means is , that no body can say any thing to the purpose for so absurd a doctrine , as a trinity in unity ; and therefore he plainly adds , the more men draw the disputacious saw , the more perplexed and intricate the question is ; and therefore the only secure way is , to leave off disputing for the trinity and let socinians dispute against it by themselves . but such stuff as this , deserves another sort of answer than i can give it . but he concludes this argument of unreasonableness very remarkably . and lastly , hereby our church at present , and the common christianity ( it may be feared ) will be more and more daily exposed to atheistical men ; for this being but the result of the former particulars , and such kind of men daily growing upon us , it cannot be believed , they can over-look the advantages which is so often given them . the sum of which is , that to vindicate the doctrine of the trinity against socinians , will make men atheists . this is a very bold stroke for a christian , and a divine , and i shall beg leave to expostulate this matter a little freely with him . 1st , i desire to know , whether he thinks the doctrine of the trinity to be defensible or not ? if it be not defensible , why does he believe it ? why should we not rather openly and plainly reject the doctrine of the trinity , which would be a more effectual way to put a stop to atheism , than to profess to believe it , but not to defend it ? if it be defensible , and there be no fault in the doctrine , but that some men have defended it ill , would it not much more have become him to have defended it better , than only to quarrel with those who have defended it , as well as they could ? 2dly , why does he not tell the socinians , what injury they do to common christianity , by ridiculing the faith of the holy trinity , and exposing it to the scorn of atheists ? does he think that they are no christians , and ought not to be concerned for common christianity ? or does he think , that atheists will like the doctrine of the trinity ever the better , for its being despised by socinians as an absurd contradictory faith , without having any defence made by trinitarians ? or does he think , that the defences made by trinitarians expose the faith more than the objections of socinians ? i wish i knew his mind , and then i could tell what to say to him . 3dly , how are atheists concerned in the disputes of the trinity ? or how are we concerned to avoid scandalizing atheists , who believe that there is no god at all ? must we be afraid of defending the faith of the trinity , lest atheists should mock at it , who already mock at the being of a god ? what shall we have left of christianity , if we must either cast away , or not defend every thing , which atheists will mock at ? surely he has a very contemptible opinion of the doctrine of the trinity , that he thinks all the defences that are , or can be made for it , so ridiculous , that they are enough to make men atheists . but i can tell him a secret , which possibly he may be privy to , though in great modesty he conceals his knowledge , viz. that atheists and deists , men who are for no religion , or at least not for the christian religion , are of late very zealous socinians ; and they are certainly in the right of it : for run down the doctrine of the trinity and incarnation , and there is an end of the christian religion , and with that an end of all revealed religion ; and as for natural religion , they can make and believe as much , or as little of it as they please . and this is one reason , and i am sure a better than any he has given against it , why we are , and ought to be so zealous at this time in opposing socinianism , because it is the common banner under which all the enemies of religion and christianity unite . this makes that little contemptible party think themselves considerable , that all the atheists and infidels , and licentious wits of the town , are their converts ; who promise themselves a glorious triumph over christianity , and particularly over the church of england , by decrying and scorning the catholick faith of the trinity and incarnation . ii. thus much for the unreasonableness of this controversie about the holy trinity ; in the next place he tells us the danger of it : and he has thought of such an argument to evince the danger of disputing for the holy trinity , as , i believe , was never dreamt of before ; and that is , that it is one of the fundamentals of christian religion ; now to litigate touching a fundamental , is to turn it into a controversie ; that is , to unsettle , at least endanger the unsettling the whole superstructure . now i am perfectly of his mind , that it is a dangerous thing to unsettle foundations ; but is it a dangerous thing too , to endeavour to preserve and defend foundations , when hereticks unsettle them , and turn them into dispute and controversie ? let us put the being of god , instead of the holy trinity , and see how he will like his argument himself . the being of a god is the foundation of all religion , and therefore it is dangerous to dispute with atheists about the being of god , because this is to turn a fundamental into a controversie , that is , to unsettle , or to endanger the unsetling the whole superstructure : and thus we must not dispute against atheists , no more than against socinians : and what is it then we must dispute for ? what else is worth disputing ? what else can we dispute for , when foundations are overturned ? what is the meaning of that apostolical precept , to contend earnestly for the faith ? jud. 3. what faith must we contend for , if not for fundamentals ? what faith is that which can subsist without a foundation ? but i would desire this author to tell me , whether we must believe fundamentals with , or without reason ? whether we must take fundamentals for granted , and receive them with an implicite faith , or know for what reason we believe them ? if our religion must not be built without a foundation , like a castle in the air , it is certain , that the fundamentals of our faith ought to have a very sure foundation , and therefore we are more concerned to understand and vindicate the reasons of our faith , with respect to fundamentals , than to dispute any less matters in religion , for the roof must tumble , if the foundation fail . what shall christians do then , when atheists , infidels , and hereticks , strike at the very foundations of their faith ? ought not they to satisfie themselves , that there is no force in the objections , which are made against the faith ? or must they confirm themselves with an obstinate resolution , to believe on without troubling themselves about objections , in defiance of all the power and evidence of reason ? this is not to believe like men ; christianity had never prevailed against paganism and judaism upon these terms ; for they had possession , authority , and prescription on their side , which is the only reason and security he gives us for the faith of the trinity , that the established church is in possession of it . if private christians then must endeavour to satisfie themselves in the reasons of their faith , when fundamentals are called in question , is it not the duty of christian bishops and pastors to defend the faith , and to defend the flock of christ from those grievous wolves st. paul prophesied of ? is not this their proper work and business ? and when the faith is publickly opposed and scorned in printed libels , ought it not to be as publickly defended ? when hereticks dispute against the faith , must we be afraid of disputing for it , for fear of making a controversie of fundamentals ? thanks be to god , our excellent primate is above this fear , and has now in the press a defence of that faith , which this writer would perswade all men to betray by silence ; and i hope so great an example may at least prevail with him , to let us dispute on without any more earnest and compassionate suits . iii. his last argument is , the unseasonableness of this controversie . he says , all controversies are now unseasonable ; and i say a little more , that they are always so ; for there is no juncture seasonable to broach heresies , and to oppose the truth : but if hereticks will dispute against the truth unseasonably ; there is no time unseasonable to defend fundamental truths . but why is it so unseasonable in this juncture ? because under god , nothing but an union of councils , and joyning hands and hearts , can preserve the reformation , and scarce any thing more credit and justifie it , than an union in doctrinals . to begin with the last first : is the union in doctrinals ever the greater , that socinians boldly and publickly affront the faith of the church , and no body appears to defend it ? will the world think that we are all of a mind , because there is disputing only on one side ? then they will think us all socinians , as some forreigners begin already to suspect , which will be a very scandalous union , and divide us from all other reformed churches . let union be never so desirable , we cannot , we must not unite in heresie ; those break the union , who depart from the faith , not those who defend it . when heresies are broached , the best way to preserve the unity of the church , is to oppose and confute , and shame heresie and hereticks , which will preserve the body of christians from being infected by heresie , and the fewer there are , who forsake the faith , the greater unity there is in the church . but nothing but union of counsels , and joyning hands and hearts , can preserve the reformation . must we then turn all socinians , to preserve the reformation ? must we renounce christianity , to keep out popery ? this stander-by is misinformed , for socinianism is no part of the reformation ; and so inconsiderable and abhorred a party , when they stand by themselves , that all parties who own any religion , will joyn counsels , and hands and hearts to renounce them . but what he would insinuate is , that we shall never joyn against a common enemy , whose successes would endanger the reformation , while there are any religious disputes among us . i hope he is mistaken , or else we shall certainly be conquered by france , for twenty such compassionate suits as this , will never make us all of a mind ; and whether we dispute or not , if we differ as much as if we did dispute , and are as zealous for the interest of a party , the case is the same . but he has unwarily confess'd a great truth , which all governments ought to consider , that every schisin in the church , is a new party and faction in the state , which are always troublesome to government when it wants their help . but these disputes about the trinity make sport for papists . it must be disputing against the trinity then ; not disputing for it ; for they are very orthodox in this point ; and never admitted any man to their communion who disowned this faith , or declared , that he thought it at any time unreasonable , dangerous , or unseasonable to dispute for it , when it was violently opposed . i doubt this protestant church-man has made more sport for papists , than all our other disputes ; for it is a new thing for such men to plead for socinians , but no new thing to dispute against them ; and new sports are always most entertaining . but he has himself started an objection , which if he could well answer , i could forgive him all the rest . but it will be said , what shall we do ? shall we tamely by a base silence give up the point . this is the objection , and he answers , there is no danger of it , the established church is in possession of it , and dispute will only increase the disturbance . but is there no danger that the church may be flung out of possession , and lose the faith , if she don't defend it ? no , the adversaries to the received doctrine ( why not to the true faith ? ) cannot alter our articles of religion ; but if they can make converts , and increase their party , they may in time change our articles , and then we shall hear no more of compassionate suits for forbearance . but they can dispute everlastingly ; and let them dispute on , we fear them not . but they are men subtil , sober , industrious ; many of them very vertuous , and ( as all must say ) setting aside their opinions , devout , pious , and charitable . i perceive he is very intimately acquainted with them , though st. paul commands all christians , to mark those which cause divisions and offences contrary to the doctrine which ye have learned , and avoid them , 16 rom. 17. but let them be never so good men , as some of the heathen philosophers were , must we therefore tamely suffer them to pervert the faith ? but they are very zealous , and the presses are open , and they will never be silent . they are zealous against the truth , and therefore we must not be zealous for it ; they will write and print , and speak against the truth , and will never be silent ; and therefore we must be silent , and neither write , nor say any thing for the truth . was there ever such a reason thought of as this ? well! how long must we be silent ? neglect them till a fit time and place : but why is not this as fit a time , as ever we shall have , to prevent their sowing tares , or to pluck them up before they have taken too deep root ? can there be a fitter time to oppose heresies , and to defend the true christian faith , then when hereticks are very bold and busie in spreading their heresies , and opposing the faith ? but when this fit time is come ( for i know not what he means by a fit place ) what shall we do then ? will he then give us leave to write and dispute against such hereticks ? this he will not say ; but then let that be done , which shall be judged most christian and most wholesome . but what is that ? will it ever be most christian and most wholesome , to dispute for the faith against heresie ? if ever it will be so , why is it not so now ? if this never will be christian and wholesome , what else is to be done to hereticks in fit time and place , unless he intends to physick ' em ? and it seems he has a dose ready prepared , to lay all these controversies to an eternal sleep ; and it is , what he calls a negative belief , a pretty contradiction , but never the less proper cure for heresie . the project is this , as far as i can understand him , that the socinians shall not be required to own the doctrines of the trinity and incarnation , but shall so far agree , as not to contradict them , nor teach contrary to them : now i should like this very well , that they would not oppose the received doctrine of the church , but i believe he knows some little clattering tongues , which all the opiates he has , can never lay asleep ; and had he remembred what he had just before said concerning their zeal , and their eternal disputing , and that they will never be silent , he would never have proposed so impracticable a thing , as the imposing silence on them ; which makes me suspect , that he intends something more than what he says , and therefore to prevent mistakes , i must ask him a question or two . 1. whether he will allow us , who , as he grants , are in possession of this faith of the trinity and incarnation , to keep possession of it , and teach , explain , and confirm it to our people : we will answer none of their books , if they won't write them ; but if he expects that we should say nothing of , or for the trinity , as he would have them say nothing against it , we must beg his pardon ; we do not think the doctrine of the trinity and incarnation to be of so little concernment , as to be parted with , or buried in silence . we believe christian religion to be built on this faith , and therefore think ourselves as much bound to preach it , as to preach the gospel ; and if they will oppose the faith , as long as we preach it , we can have no truce with them . 2dly , i hope he does not propose this negative belief , as he calls it , as a term of communion ; that tho' we know they deny the trinity and the incarnation , yet if they will agree not publickly to oppose and contradict this faith , we shall receive them to our communion , and fling the worship of the holy trinity , and of a god incarnate , out of our liturgies for their sake . i grant there may be such things , as articles of peace , when men joyn in the same communion , notwithstanding some less material differences , while the substantials of faith and worship are secure , and oblige themselves not to disturb the peace of the church with less disputes ; but to make the essentials of faith and worship meer articles of peace , to receive those to our communion , who deny the very object of our worship , is as senceless , and as great a contradiction to the nature and end of christian communion , as it would be to receive heathens , jews , mahometans into the christian church , by vertue of this negative belief . this i know he will not allow ; for he says , we are agreed in the other parts of our common christianity : whereas it is absolutely impossible , that we should agree in any thing , which is pure christianity , while we differ in the fundamental doctrines of the trinity and incarnation , the owning or denying of which makes an essential difference in religion . it alters the object of our worship , as much as the worship of one and of three persons in the godhead , and as much as the worship of a god incarnate , and of a deified meer man , differ . it alters the way of our salvation , as much as faith in the blood and sacrifice of the son of god , to expiate our sins , differs from believing a great and excellent prophet , and obeying his laws . it alters the motives and principles of our obedience , as much as the love of god , in giving his son , differs from his goodness in sending an excellent man to be our prophet and saviour ; as much as the love , humility , and condescension of the eternal son of god , in becoming man , and in dying as a sacrifice for our sins , differs from the love of a meer man , in preaching the gospel , and bearing testimony to it by his own blood. it changes the hopes and reliances of sinners , as much as the security of a meritorious sacrifice offered by the eternal son of god for the expiation of our sins , differs from the promises of an extraordinary man sent as a prophet from god ; and as much as the intercession of a high priest , who is the eternal son of god , and intercedes in the merits of his own blood , differs from the intercession of a meer , though of an excellent man , who has made no atonement for our sins , and has no other interest in god , than what an innocent and obedient man can pretend to . it were easie to enlarge on this argument ; but i have directed in the margin , where the reader may see it discoursed at large . now if this author , for these reasons , will allow us to instruct our people in the doctrine of the trinity and incarnation , and not desire us to receive socinians into our communion , he will do good service , if he can bring them to his negative belief , and perswade them to be silent ; if he can't , we will try to make them so in time , if they have wit enough to understand , when it is fit to be quiet . in the next place he takes sanctuary in the act of parliament in favour of dissenters , which he conceives has done very much , if not full enough . but had he considered , how severe this act is upon his beloved socinians , he might much better have let it alone . for no dissenters have any benefit by that act , who do not renounce socinianism : but he pretends to give account of acts of parliament , as he does of other books , without seeing them . but we may see what a hearty good will he has to the cause : if the act has excepted socinians , it is more than he knew , and more than he wished ; for he hoped it had not been done , and endeavoured to perswade the world , that all the bishops of england had allowed it ; for he cannot believe , that the body of the bishops disallowed , or did not with good liking consent to the act , viz. to give liberty to socinians , as he supposed . this is such a scandalous representation of the bishops of england , as i 'm sure , they don't deserve , and which in due time they may resent . and here , without any provocation , he sets up the authority of bishops , against the lower house of convocation , who never differed upon this point , and i hope never will , nor will ever be tempted by such a forward undertaker , to dispute the bounds of their authority , but content themselves with the ancient constitution of the church of england . but if he understands the practice of the primitive and truly apostolick church , which he threatens these unruly presbyters with , no better than he does k. edw. vi.'s reformation , which he supposes to be made by the body of the bishops , in opposition to the presbyters ( or else i know not how he applies it ) he is capable of doing no great good nor hurt . only i can tell him one thing , that had he fallen into the hands of k. edw.'s reforming bishops , they would have reformed him out of the church , or have taught him another sort of compassionate suit than this . he concludes with a heavy charge upon myself , and dr. wallis , ( for he mentions none else ) as if we had receded from the doctrine taught even in our own church , about the holy trinity . do we then deny , that there are three persons and one god ? no , our business is to prove it , and explain and vindicate it ? but he thinks we explain it otherwise , than it has been formerly explained . and yet that very account he gives us of it , out of mr. hooker , is owned by myself , and particularly explained by my hypothesis . he has given us no just occasion to vindicate ourselves , because he has not vouchsafed to tell us , why he dislikes either of us . he has cited some broken passages out of my vindication , about three eternal minds , which are essentially one eternal mind . and what is the hurt of this ? is not every divine person who is god , a mind , and an eternal mind ? is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the eternal and uncreated word and wisdom of god , an eternal and uncreated mind ? is not the substantial word and wisdom of god a mind ? is not the eternal spirit , which searcheth the deep things of god , as the spirit of a man knoweth the things of a man , a mind ? and if i can give any possible account , how three eternal minds should be essentially one , does not this at least prove , that there may be three divine persons , in the unity of the divine essence ? and should i have been mistaken in this account , as i believe i am not , must i therefore be charged with receding from the doctrine of the church of england ? as for dr. wallis , he has nothing to say against him , but his calling the divine persons somewhats , with which he has very profanely ridiculed the litany , which i gave an account before . and now can any man tell , what opinion this melancholy stander-by has of the doctrines of the trinity , and incarnation ? he dares not speak out , but gives very broad signs , what he would be at . he discourages all men from defending these doctrines , declares , that all new attempts cannot satisfie the old difficulties , which he declares to be unsatisfiable , and unsoluble : that when we have moved every stone , authority must define it . and yet this authority extends no farther than to a negative belief ▪ which , he says , is all that can reasonably be required of men , of such mysteries as they cannot understand : and thus far he professes himself bound by our church articles for peace sake . and this is his faith of the trinity , not to believe it , but only not to oppose it . he complains of the scholastick cramping terms of three persons , and one god , and thinks the unity of three persons in one essence , to be only a more orthodox phrase ; so that he leaves us no words to express this doctrine by , and therefore it is time to say nothing about it . it is a controversie which exposes our liturgy , and is not only unprofitable , but corruptive of , and prejudicial and injurious to our common devotion : so dangerous is it to pray to the holy , blessed , and glorious trinity , three persons and one god. but then on the other hand , he carefully practises that forbearance , which he perswades others to , towards his learned writers of the socinian controversies , tho' they were the assailants : never perswades them to forbear exposing and ridiculing the faith of the church , which would have provoked his indignation , had he any reverence for the holy trinity , and a god incarnate ; but only thinks by the charm of a negative faith , that they may be required quietly to acquiesce in the publick determinations . he tells us over and over , how unseasonable and dangerous it is to meddle with such high matters , or to offer at any explication of what is incomprehensible ; but it is no fault in them , to talk of absurdities and contradictions in what they do not understand : nay , he all along insinuates , that these absurdities and contradictions , which they charge upon the doctrines of the trinity and incarnation , are unsatisfiable , and unsoluble ▪ he bestows high encomiums upon these enemies of the faith , but speaks with wonderful contempt of those who defend it , as far as he dares ; the fathers and councils are out of his reach , but the master of the sentences , and the school-men , and all modern undertakers , must feel his displeasure : to defend the trinity exposes our liturgy , and corrupts our common devotion ; but to ridicule it , makes them very pious and devout men. god preserve his church from wolves in sheeps clothing . and now having vindicated our ancient rights and liberties , which the church always challenged , of defending the truly catholick and apostolick faith , from the assaults of hereticks , i shall apply myself , as i have leisure , to the defence of my vindication of the doctrine of the holy and ever-blessed trinity , and the incarnation of the son of god. the end . notes, typically marginal, from the original text notes for div a59791-e290 earnest suit , p. 1. p. 2. p. 2. p. 3. p. 3. p. 16. p. 3. p. 4. p. 5 ▪ page 7. page 7. page 8. page 8. page 9. see the vindication of the defence of dr. stillingfleet's unreasonableness of separation , pag. 256 , &c. page 11. page 13. page 7. page 6. page 2. page 6. page 17. page 9 , 10. the still-borne nativitie, or, a copy of an incarnation sermon that should have been delivered at st. margarets-westminster, on saturday, december the five and twenty, 1647, in the afternoone, by n.b., but prevented by the committee for plunder'd ministers, who sent and seized the preacher, carried him from the vestry of the said church, and committed him to the fleet, for his undertaking to preach without the license of parliament ... bernard, nicholas, d. 1661. this text is an enriched version of the tcp digital transcription a27499 of text r18366 in the english short title catalog (wing b2018). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 88 kb of xml-encoded text transcribed from 18 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a27499 wing b2018 estc r18366 12258038 ocm 12258038 57605 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a27499) transcribed from: (early english books online ; image set 57605) images scanned from microfilm: (early english books, 1641-1700 ; 167:14) the still-borne nativitie, or, a copy of an incarnation sermon that should have been delivered at st. margarets-westminster, on saturday, december the five and twenty, 1647, in the afternoone, by n.b., but prevented by the committee for plunder'd ministers, who sent and seized the preacher, carried him from the vestry of the said church, and committed him to the fleet, for his undertaking to preach without the license of parliament ... bernard, nicholas, d. 1661. 34 p. [s.n.], london : 1648. dedication signed: n. bernard. reproduction of original in huntington library. eng incarnation -early works to 1800. incarnation -sermons. sermons, english. a27499 r18366 (wing b2018). civilwar no the still-borne nativitie, or a copy of an incarnation sermon, that should have been delivered at st. margarets-westminster, on saturday, de bernard, nicholas 1648 15461 30 125 0 0 0 0 100 f the rate of 100 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2006-04 tcp assigned for keying and markup 2006-05 apex covantage keyed and coded from proquest page images 2007-05 ali jakobson sampled and proofread 2007-05 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the stjll-borne nativitie , or a copy of an incarnation sermon , that should have been delivered at st. margarets-westminster , on saturday december the five and twenty , 1647. in the afternoone , by n. b but prevented by the committee for plunder'd ministers who sent and seized the preacher , carried him from the vestry of the said church , and committed him to the fleet , for his undertaking to preach without the license of parliament . now published by the authoritie of that scripture which saith , preach the word , be instant , in season , out of season . 2. tim. 4. 2. isaiah 37. 3. this is a day of trouble , and of rebuke , and of blasphemy : for the children are come to the birth , and there is not strength to bring forth . london printed for their sakes who love our lord jesus and his birth day : anno dom. 1648. to the whole congregation of beleevers assembled at st. margerets church in westminster , on saterday december the 25. 1647 in the afternoone , grace , mercy , and peace , from god the father and the lord iesus christ . worthy christians , i had at the appointed time of preaching , the same judgment befell me which befell to zacharias the father of john baptist luke 1 , 20. when i thought to have spoken unto the people that waited for mee , and marvelled that i tarried so long , i was struck dumbe and not able to speak . and could i conceive it had been done by an angel i should ( as a cause of it ) suspect in my selfe the sin of unbeleife . but , as it is , i am constrained to use zacharias his way of expressing my meaning . on the day of your meeting in the temple i could only becken but remained speechles , whence you all perceived i had seene a vision in the vestry : and were not long in suspence what kind of one it was . but whatsoever it was i was transported or carried away with it , and am yet dumb by it . but as the angell , though he strooke zacharias speechlesse , yet tooke not away his writing tables , v. 63. so i conceive by the tenour of that order which commands a constraint both of my tongu and heeles : i am not interdicted the liberty of pen and paper , but i may lawfully use both without contempt . and so by this meanes i shal ( saving my regard to authority ) now acquaint you with that message of god , i should then [ viva voce ] have delivered in your hearing . it is true ▪ i in this sermon represent as in a sciagraph all the ioynts of the history of christ : but insist only on the blessed mistery of the vnion of the two natures ( god and man ) in one person without reaching unto his birth ; or so farre as his conecption by the wholy ghost . nor indeede as it falls out is there any neede i should put forward to speake of his nativity though that were properly opus diei the worke of the day , for all the circumstances doe sufficiently proclame the nativity and are now newly revived . was all tho world taxed , lukt 2. 1. when the messiah was borne ? alas for the day of the lord ! it is so now . was their no roome for christ in the inne , luke 27 ? there is none for him now in the churches ▪ were there wisemen that sought to worship him , and a herod that under pretence of worship sought to destroy him mat. 2. 1 ? it was so now : there were that came to church to worship christ , and there were that came to apprehend his ministers . was there a voice heard in ramah , lamentation and weeping , and great mourning , mat : 2 18. there is another rachel whose child is not , if the newes of cornehill be true , doe these things cause a necessity of christ his going into aegipt the sonnes of israel's quondam bondage mat : 2 18. there will i fear ( but o the good god prevent that necessity ) be such another violence , to drive us to such another flight , lastly was that herod not longliv'd : mat. 2 19 ? i prophesie no eternity to the men of his carriage : psalme 55 23. but beloved , i must once more crave your patience , for i must leave you and waite upon the committee . whome as gentlemen i respect as in authority i honovr : as my enemies i love , blesse , and pray for : mat. 5 , 44 : and ( that i may performe all the duties i owe upon that score ) i shal labour to doe good to : i must tel them that i have read a story of tiberious the emperour . that he ( upon the relation which pilate made unto him of our saviour ) had an intention and to that purpose signified his meaning to have jesus of nazarath reputed and received among the roman gods . but the senate of rome withstood it , because that honour had been given him by such as never asked their consents . but after this i provoke any historian to shew me where that great councel did ever any act either honestly , wisely , or like true romans : but were made the properties & instruments either of the caesars lusts , or souldiers villanies . and now i wish these men seriously to advise how much short this insolence is of the former ? when men may not honor , ministers may not preach christ without their licence under paine of imprisonment without baile or maine prise . i speake not this out of stomack for what i suffer , but as hartily as i would beg pardon for my sinns doe i wish them a better exit , hoping yet they may acquire a better and more glorious conclusion then these distempers can promise or the roman councell had . and now i return to give you an account of that which otherwise migh seem strange . which is that way of application you shal meet with all , revers'd upon my selfe . i confesse it is not usuall ; nor indeed proper for one that speakes to others . but first , as it is the minister of christs part to appeare in innocence a dove , math : 10 16 : so as the doves feed their young ones with that which themselves have taken down : ought preachers to digest in their owne brests , and be fore-tasters of that spirituall food they divide to others ▪ and this i had laboured to do . secondly these meditations being now to be read , not heard : i thought good so to dispose them , that each reader might as i have done suc● in the juice and influence of them : and by reading as it were engage himselfe upon the practicall part of them . vnto both which no way so organicall as prayer . and i doe humbly pray that every reader may be also a beleever , and have a heart open as well as an eye . for i conceive ( with humble reverence ) that the gospell if it go no further then the eye or eare is mortiferous and deadly , a killing letter . but if it be transmitted to the more noble and vitall parts it is soveraigne , food and physick , meat and medicine . christ in the flesh , may vouchsafe to accept the stable and the manger but comming in the spirit he must have a temple to entertaine him . and by so providing , we shall supply what was wanting not at bethlem onely , but at westminster also . if any of you should be so ignorant as not to understand what i would be at in all this . i must tel you that though i cannot assent to the mind of them that would have the observation of this feast superstition ; yet you that give place to the devill eph : 4. 27. are more injurious to christ then any , sinne , sinne , that is it must be taken downe , it was sinne and the devill that snatch'd this bread of life out of your mouths that sent me to prison revel. 2. 10. can you ( knowing what christ is ) think to honour christ in commemoration of the nativity and at that season so shufle the cards that sinne shall be trump in every dealing . remember iohn baptist must be born before christ you must repent if the kingdome of god be at hand it is certaine that that spirit which confesseth that jesus christ is come in the flesh is of god , 1. iohn . 4. 2. and so on the contrary the non confessor therof is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that spirit of antichrist , vers. 3. i remember st. augustin , with a great deale of pains proves every heretick to be a denyer of the comming of iesus christ in the flesh whatsoever his heresie be . but me thinks origen with much more ease and plainesse shewes that the best way to confesse iesus christ to be come in the flesh , is by not committing of sinne ; unto which purpose he layes that text , 1. iohn 3. 8. & 9. to the forementioned 4. c. 2. v. where in 4 , chapter to be of god is the predicate to this confession as the subject . and in the 3. chapter to be borne of god is the subject and not committing sinne is the praedicate . so that not to commit sinne is the remote ( and but once remoov'd ] definition of the confession of christs nativiny , or comming in the flesh . so that the commemoration or confession by way of observation of the day to the end is not antichristian ( they were mistaken that advised the parliament so ) but the drunkenesse and gluttony the luxury & ryot &c , these are antichristian , & so far antichristian that where these are ! men ( even when they would confesse ) do deny christ iesus to be come in the flesh . and of these since the secular magistrate distinguisheth not it behoveth us ministers to be carefull . for though i know not what state arguments there may be to prove the holly & ivy superstitions : yet when these things shall be set up , sooted and smoked with the sins of intemperance and excesse , i shall think them fitter trophees of a chimney-sweepers birth day , then a saviours , when we shall eat and drinke and rise up to play , i must think these are ceremonies fitter for the golden-calfe which aaron made in horeb : then the lamb of god that taketh away the sinnes of the world . and verily ( let me be angry in it ) i judge it a cause of greater feare and danger then a prison or a goale , lined with a good conscience , this therefore was my first intention to perswade you all by renouncing sinne to celebrate the feast of christs nativity for then we best testifie the beleef of his comming when we most fear to offend him or his father . and in this way i would be glad to keepe christmas with any one being very desirous that all you which would have heard me that day had been both almost , and altogether such as i am , except the fleet . which i must confesse i take very pati●ntly ; blessing god that it overtook me not in any evill deed , but in wel-doing or at least the intention of it . neither shall the errour of the committee in sending me to it , ( and o that it were the greatest they are guilty of ) make me forget the ioy of christs incarnation , or the good will towards men the angels sung . they are men so was my redeemer , for whose sake , and through whose grace i can suffer greater wrongs then these and yet never hate the men . indeed there is somewhat in it that is not man but devill to make men dumbe as to matters of duty and faith : that is the act of the uncleane spirit math. 12 22 : it is that hath [ in a sence ] made me lame so that i cannot walk . but if it hath made me dumb and lame . it hath made them deafe ▪ and blinde . and truly without a miracle i feare neither of us are like to recover . and because my infirmity is but an appendant to theirs , i shall hartily pray for them , that they may receive their sight even in this their day that they might see the things that belong to their , the churches , and the kingdomes peace : that christ would say epphata : be opened . that they that have eares to heare may hear what christ himselfe hath said himself to them , to me , to the parliament and all : mat : 22 , 21. give unto caesar the things that are caesars ; & unto god the things that are gods . and then i doubt not ( for i suffer but by simpathie ) but i shal be able ( with him acts 38 : ) to walke and to praise god . vnto which time whether it be the pleasure of god , to prolong my dayes i know not ( for it hath some analogie to that time whereof our saviour speakes , when he saith many kings & righteous men have desired to see and have not yet seene . ] but this i resolve on : while i live not to cease day and night , praying for the hastening of it . for the time we live in now ( i am confident ) is part of that mentioned mat. 24 : 21 : except these days should be shortened no flesh can be saved : and the promise which closeth the same verse : it revives me doubly in relation to the general with hope : to my owne particular with care : to give all dilligence to make my caling and election sure . 2 pet : 1 ▪ 10. the elect ( that is they that adde to their faith ; vertue , and to vertue knowledg , and to knowledg temperance , and to temperance patience , and to patience godlinesse , & to godlinesse brotherly kindnesse , and to brotherly kindnesse charity ) have an interest in better times . for their sakes these dayes shall be shortened . vvherefore god stir up your hearts to endeavour be of that number & to increase it . neither is this spoken by way of pharisaicall imposition to ease my self but what ever others intend , it is my resolution ( and the good lord keepe it for ever in the purpose of my heart ) to begin this only saving health in stead of all others , psalme 116 18. for beleeve it i am very sensible wee live in the worst of times , and that i am one christ jesus came into the world to save that is to say the cheife of sinners . and from the fleet , ianuary 8. 1647. your debtor in this service n. bernard . the still ▪ borne natjvjty or a sermon of the glorious mystery of the incarnation of our lord and blessed saviour jesus christ both god and man ; to have been delivered at st. margaret's church in westminster on saturday december the five and twenty 1647 : being christmas day . text. iohn 1. 14. and the word was made flesh , and dwelt amongst us . the prophet ezechiell before christ , and st. iohn the divine after christ : had both one , and the same vision ( ezech 1. 10. rev. 4. 8. ] of foure beasts or living creatures . that had the faces of a man , of a lion , of an oxe : and of an eagle . which faces saint gregory the great , applies to christ , as that of a man : for his birth and bowells of compassion . that of an oxe : for the sacrifice of his death , and plough of doctrine . that of a lion : for his open eyed sleepe , ( that is ) his life in death , and strength in resurrection : rouzing himselfe from the grave as a lion from his denne . lastly that of an eagle for his ascention into heaven , leading captivity captive . others apply this vision to the foure evangelists , affixing : first the face of a man to st. mathew : because he begins his gospel with the generation and nativity of christ . secondly the face of a lion to st. marke : for he begins his gospel with that prophesie of iohn baptist : the voice of one crying or roaring in the wildernesse . thirdly the face of an oxe to saint luke , because he begins his gospel with zacharias preisthood and sacrifice . lastly the face ( to our present evangelist saint iohn ) of an eagle : for he in the beginning of his gospel acts perfectly both the parts of an eagle which we read of , iob 39 27 : and 30. first like an eagle mounting up on high to speake of the divinity of christ to such an hight , that the sublimest of the heathen philosephers stand at a gaze admiring the mounty . and this he doth from the first to the sixt verse . secondly like an eagle immediatly stooping to the carcase , mat. 24 28 : ( for where the body is thither will the eagles be gathered together : luke 17 37. ) and this is done in the words of this verse : and the word was made flesh &c. which words taken altogether , most excellently in a very few syllables , expresses all the notable , and most worthy-to-be-considered parts of christ's whole history : so that we want understanding , the text wants nothing to be accounted a compleat gospel . aquinas distinguisheth christs life on earth into these foure divisions : first his ingresse or coming into the world . and this wee have in the former part of my text and the word was made flesh . secondly into his progresse or going on in the world . thirdly into his congresse or dealing with the world . fourthly into his egresse or going out of the world . and these three last parts , may be understood in the latter part of my text [ and dwelt amongst us ] if the originall word ( which is no more ) but ( he tented or tabernacled among us be duly knowne . but to go on : his ingresse or coming into the world is by some record to be threefold . first in carne in the flesh . secondly in spirity in the spirit . thirdly in judicio in the last judgment . the first is a coming ad homines : iohn 1 , 11. vnto men . the second is a coming in homines rev. 3 : 20 into men . the third is a comming contrae-homines iude 14 against men . his progresse in the world likewise appeares to be threefold . first locomotive in respect of place of abode . and then the gest's of his progresse are 1 bethlem , 2 egypt , 3 nazereth , 4 ierusalem . secondly naturall by way of augmentation growing 1 for mind in wisdome . 2 for body in statute . 3 for successe , in favour both with god and man . luke 2 : 52. thirdly official by way of undertaking : 1 in circumcicion the fullfilling of the law . 2 in baptisme the preaching of the gospell . his congresse or dealing with the world is fourefould . first with men , in his conversation . secondly with satan in his temptation . thirdly with mens sinnes , in his preaching . fourthly with mens sicknesses and infirmities , in his miracles . his egresse ongoing out of the world containes ( besides those memorable passages about his passion , resurrection , and ascention ) al those testamentary provisions by him made against his departure for succeeding generations ▪ whether commissions for his ministers , legacies for his freinds , or seales ( which wee call sacraments ) for prooving and confirming of his will . these are the heades , of the history of the gospel . and now , beloved ( were it suteable to the consideration of the season or of my stay here ) i could without any great travell fixing one foot of the compass in the center of this text : with the other fetch in all these points ( though never so vast a latitude ) within a just circumference of without any excentricity . but i had rather make another and more profitable use of them , whereunto the review and consideration doth directly lead me . and that is : to admire the infinite goodnesse of god in all this , to wretched mankind : who being in this earth a stranger , and a stragler , without either freind , or acquaintance , in the midst of enemies , dangers , and mischeifes , many snares , no sure footing . sic erat instabilis tellus , innabilis unda . sin procuring , satan bringing great woe & wrath to the inhabitants of earth and of the sea . such is the mercy of god , toward so great his blessing upon man ( at whose hands yet mankind had merited no such kindnesse , but rather curses . ) that whether , he be to be borne , or to grow , or to go in , or to deale , or to encounter with , or to dye out of the world : he hath given his own son to be , duxque comesque viae et vitae a guid and companion to him of life and way . and ( what ever other men doe thinke of it ) when i consider . that to be borne to grow , to live , and to dye , be things common to mee and my redeemer , i cannot chuse but cry out . o lord my god since in these states thou hast ( so far as only nature goes ) fashioned us alike ▪ let these lineaments and parts in me which sinne hath drawne , and overcast with the black coale of guilt be fil'd up with the colours of my saviour . that through the beauties of his holinesse ( as he glorified thee on earth , so ) in my life and death i may shew forth his praises , and vertues who hath called me out of darknes into his marvelous light . and so without hopes of further commerce with them ( as to discourse ) in this place , i dismisse the latter part of my text & with it the 3. last generall branches of the gospel history of the life of christ , betaking my selfe to the former part both of the division , and of the text which speakes of christs ingresse into the world , and the word was made flesh . and therein of his comming in the flesh only . how christ is called the word ? if we should shew , it would engage us upon a discourse of that other mistery of the trinity unto a length prejudiciall to our present businesse : or if we should shew how flesh is put for our whole nature , & why ? it would run us , at this time , out of breath . i proceede therefore to the substance of the words , the incarnation of christ jesus . and therein consider . first the vnion of the two natures god and man in this mystery . secondly the conception of jesus christ by the holy ghost . the nativity or birth of christ of the most blessed virgin mary . in speaking to the vnion i have foure things to go through withall : first to shew the severall unions in christ . secondly , the signification of this word person , thirdlly the manner of the union , and lastly , the reasons of the union : and of the first thus much . there are in the person of christ three unions and ale-immediate , first the union of the deity to the soul : secondly the union of the deity to the body ; and thirdly the union of body & soul together : the two first werenot of nature , nor of merit , but wholly supernaturall : and so not subject to separation by force of any natur , al action or passion but the third being natural , did leave a place for suffering and separation : so that when christ suffered death , the deity forsook neither soule nor body , only the body was forsaken by the soule . the plurality of which substances and vnions notwithstanding , christ must be considered but as one , that is in person ▪ which word that you may understand aright : know that it is derived a personando which is distinct sounding : and is nothing else in logick but what a noune substantive proper of the singular number is in grammer ( that is ) one particular compleate subsistence , which logicians call an individuum , but with this differenc . that person is a particular reasonable creature ; whereas a particular thing if it be unreasonable , as a tree , or horse , &c , is not called a person : but by the schooles a suppositum , and in this sence christ is said to be one : not in nature ( for so is no man in a strict sence : for the soule and the body of men , are of two different natures , as well as fountaines or beginnings ) but in person : wherein though there may be aliud et aliud , one and another thing , yet there cannot be alius and alius , one and another person : and so much for the meaning of the word person . now for the manner of this union , we must know that things are united or made on many wayes : as 1 faedere by a covenant , as christ & the faithfull : and this may make one body but not one person . 2. by transmutation as snow and water , but this makes one substance as well as suppositum , but so is not christ . 3. by aggregation as many materialls united make an house , but this is violent , and not voluntary : as was christ . 4. by composition as body and soule , make one man being united ; but this is natural , and so is not the union of the deity to the humanity in christ . lastly therefore by assumption and this is singular ; proper to christ alone . for the cleare avoiding of old and dangerous heresies , and errours which have risen about this article of our faith , we conceive it not unnecessary to deale warily with those terms and words which we borrow from the latines in expressing our mind in this matter , such as are vnion assumption , &c. as in this nice and narrow sence . to assume and to vnite do equally belong to the same agents : but to be vnited and to be assumed cannot be praedicated equally by the same subjects : concerning the former , it will appeare plainely by and by . for the latter , the difference is thus , to be united may not unproperly be attributed to god and man in thus speaking : god was united to man , and man was united to god , and with this not a caviller will find fault : but to say ( as on the one side truely man was assumed to , and by god : so on the other ) god was assumed to or by man were erroneous in it selfe and dangerous in the consequents . for relation we must allow to be in god , if we acknowledge a trinity of persons , but suffering , we dare not impute , least with it we make him also changeable : now to be vnited here , is only a terme of relation , but to be assumed is alway a terme of passion . to assume and to be assumed are words expressing , doing , and suffering and in the present matter divide unto us god and man ; god the agent , whose part therefore is to assume . man the patient or sufferer , whose it is therefore to be assumed . to assume as it is a compounded word , so it doth signifie a double action , the first is taking : the second is application , taking to , the first is caled principium : the second is called terminus assumptionis . the first belongeth to all the three persons in the trinity . as the father did take and give the humane nature to his son as he saith , lo a body hast thou given me . so the son did take [ not the nature of angels ( saith the same apostle ) but the seed of abraham , so likewise the holy ghost did ( whose it was , to sanctifie the nature assumed and by whom also we believe it was conceived ) take our nature in the first act . it was taken not to the father : nor to the holy-ghost : but to the second person which is iesus christ . in the thing assumed it is worth our consideration : 1. negatively to observe that when god took our nature he separated it from sinne and personality ; he took not our sin for that was contrary to his nature : he took not any person of man at all , for that was contrary to his vnity , for so there should have been two persons in the second person of the trinity . as therefore our nature that was assumed received fulnesse of grace from that most holy nature which assumed it ; so it owes its personal existence to the second person in the trinity , ( having none of its owne ) to which it was united . 2. positively learn what we meane by our nature , for nature in scripture is sometimes put for the corruption of our nature as ephes. 2. 3. but so christ tooke not our nature unlesse it were by way of imputation : for this is the nature which by the schooles is alwayes opposed to grace . sometime in scripture it is taken for some part of nature , as for reason only rom : 2 : 14 : or for sence only . 2. pet : 2 : 12 : iude. 10. but so christ took not our nature , that is some part of our nature . for that were to fal into the errour of the appollinarians and monothelites . by nature therefore we understand ( not one or some ) but all the partt of nature ( whether essentiall as soule and body : or integrall as the soules faculties and the bodies members ) united ; as also whatever flowes from the principles of nature , as growth from vegetation , eatting , drinking , &c from sence , discourse , and speech from reason , not refusing the very infirmities of nature , as in the soule sorrow , greife , anger , pity vexation : in the will the contradiction of the naturall and physicall part ( though with subjection too ) to the moral and deliberative in the understanding negative ignorance . and in the body hunger and thirst , wearines and weeping , sense of pain and mortality . ine breif by nature we meane whatsoever is generall to and in all men , so that it be not grace or sinne . for nature is that which grace nor sinne nor gives nor takes away , but is only perfited and sanctified not added by grace ; corrupted and vitiated by sinne , not extinguished . againe that is naturall in a man which may be wel or il used . grace only cannot be abused , sinne only cannot be wel employed : nature only may be the weapon of unrighteousnesse to sinne , or the instrument of righteousnes to obedience : by which descriptions of nature , it will be no hard mater for an ordinary understanding to find out what in man was united and assumed to the deity of christ , in the work and mystery of the incarnation . and now when a man considers the severall immediate unions in christ : and finds the supernaturall vnions of the deitie inseparable , even where soule and body parts . he begins to be sensible of a naturall combate between flesh and spirit ( i meane ) soule and body : yet ending in an acknowledgement of the faithfullnes of god in christ transcending all other freindship . for look we after damon and pythias , nisus and eurialus , theseus and perithous , scipio and laelius , ionathan and david , ruth and naomi , ( the only pair of woman-freinds i never read or heard of ) and we shall find these come short of the love betweene every man's soule and body ! and yet these two are ( in men ) ready to fall out one with another to see their owne falsenesse , discovered by the apposed faithfullnesse of god . so that the soul , chargeth faithles dealing to the body , first recounting it's care , study , pains , griefe , joy , suffering , for the body ; all which were the body away the soule might be freed from , as having no back to be cloathed , no belly to be filled , no posterity to be provided for , no cheekes to blush , no nor any subjection to corporall strokes , nor temptation to sinne , and yet how doth this accursed earth forsake me , ( saith the soul ) then , when if i am evill ( and evill i am by conjunction with that too , ) i must anticipate those wofull torments due for sinne , while that lyes steeping in the grave . or if good ( which i am by conjunction with christ ) then , when i have most use , and should have most joy of the body that unnaturaly sinkes from me , leaving me ( indeed ) to enjoy ( but alone ) the glorified mansion of the saints : wherein is the glorious body of my lord , and my god , a most blessed and beatificall object . but wanting a bodily eye to apprehend that fullnes which dwels in him bodily . i suffer a comparative imperfection which makes me cry out ! how long lord just and true ? where i ow ; and without al wearines would and could tender all worship &c. but all bodily service i come short of , having ( as before ) no eye bodily to see , so [ here ] no knee to bend , no hand to lift up , no tongue to speak to the honour of him that sits upon the throne and the lamb for ever . on the other side the body though slower , yet fals in heavier in the charg , and [ like the moon in the hebrew apologue against the sun that would be divorc'd ] recriminates thus . the soul is false to me and unkind ! for its care , study , paines , &c. are for its owne pride , and arrogancy . for when the soule is taken away a winding sheete , is as good to me , as salomans wardrobe : a grave as pallace , yea an vrne , as the vniverse ! were it not for the soules vanity , nothing more thrifty then the belly , nor more hardy then back , the posterity nothing , glory or sham too late , stroks unfelt , temptations unaccepted , sinne unperfited . i have been a true drudge to the soul an ungrudging slave , & [ i see now an il rewarded servant . my two feet have been teady to run , my two hands to work , my 2 eyes to spy ; my two ears to hearken ; & my tongue [ though but one , yet as busie as any two twoes beside ] to speak : yea al my senses , and organical members , have been but the pedees & posts , to bring home , the farr fecht , and deare bought dainties of experience , and knowledg , to the lady {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} this soule . and yet see her faithfulnesse ! if i have done evill it was caeca obedientia [ and were she a papist she by her own doctrin ought to suffer alone ] she goes but before for a few more stripes which her knowledge demerits : i my ignorance notwithstanding shall be forced after to the encrease of her torment as well as mine ? if i have done well she anticipates my reward and crowne and glory , leaving me [ unwilling to part with her ] a loathing to my freinds , a companion to the wormes : and brother to corruption ; not affording nec beneficium salis so much kindnes as salt , or a searecloth will do me : to keepe me from stinking and putrefaction , and here is the regreet of the two dearest freinds nature ever knew now observe how much kinder and constanter christ is to both , then either to other : for beside that he is and does what ever each of these is or doth to one another , and that not only per modum efficientiae , as an efficient working that good that is in them , but also per modnm eminentiae , by way of excellency doing greater things for them both , then they are able to apprehend at present . like a soule caring , studying , labouring , greiving , joying suffering for both : like the body going , working , seeing , hearing ▪ speaking for both : like a soule , to the body informing and conserning both : like a body to the soule serving both and al this in an ineffable and glorious way for the advancing of both : he doth further , when the soule is taken out of the body ( as it were out of a sheath ) take it into his hands doe's of the rust , forbisheth it , and brightning it with his owne glory , clothes it with majesty nay more , but i had need learue st. pauls {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} unut terable words to expresse the happines of it there . for the things which eye hath not seen to supply the want of sight , nor eares heard to make up the losse of bodily teares &c. are there ready to entertaine it : on th'other side the body , whose estate seems to be most deplored when freinds avoid the sight of it , the soule in whose service it is either worn out or wounded to death forsaking it , hath notwithstanding the everlasting armes underneath it : treasuring it up for one of his jewels in whose sight the death of the saints is precious : for no doubt god who telleth the wandrings , bottle up the teares , numbreth the haires , and writes in a book all the part of his servants living : can , & doth ( though the grave cause all the joints to drop asunder , the bowels to engender wormes , and a stinch ; turnes the pleasant eye balls , the sometime seat of delight , into a rotten gelly , dry the braine , consume the mucles , rack the whole to peices , and then grind it againe to dust ) preserve each atom , and by a most inscrutable providence , keep every more of that dust , to the glorious resurrection . and this although not comparable in it selfe to the glory of the soule , yet hath in it an unspeakeable weight of comfort . and therefore o my soul though i desire thee not to be so unnatural to cast of the body ! yet learne to know a truer freind , then my flesh , let thy care be to gain and keep christ , thy study to please him , thy labour to serve him , thy joy to know him , thy greife to offend him , thy suffering for him , rather , yea more then ever it hath been for this body of mine , who will stay longer by thee , prove kinder to thee then e're that hath been or is like to be ! and o my flesh ! though i would not have thee unreasonable , yet begin to be sensible of a truer guide , a constanter keeper , and a blesseder governour then ever my owne soule hath or will be to thee : let thy feet stand in the gates of sion , or be running towards the house of god : let thy hands be working the thing that is good , let thine eyes be lifted up to the place where christs honor dwells ! and let this be thy covenant with them ! and make thy tongue to tell of his praise and speake good of his name that will restore all these ( left to corruption by the soul ) to become vessels of glory in the resurection of the just , and in the meane time keepeth them that that not a haire of thy head shal be lost , and o thou very god of peace who when thou beginnest to take into favour lovest with an everlasting love ( for such is thy covenant ) into protection never leavest nor forsakest ( such is thy unchangeable nature ) so take my soule into favour , my flesh into tuition , that both being sanctified throughout . my soule may long for thee , my flesh may cry out for the living god! my soule love thee as it is beloved of thee and my body serve thee as it is , and shall be preserved by thee ; for ever . secondly when i contemplate the unity of christ's person & therein consider , how near man is brought to god , i am enforced to acknowledge all promised vnions of god to man possible ; all commanded vnions of man againe to god reasonable . the promised vnions of god to man are . 1. pastorall , he our shepheard we his flock . 2. oeconomicall , he our master , wee his servants . 3. consanguineal , he our father we his sonnes and daughters . 4. conjugall he our husband we his spouse here , his hride in the resurrection , his wife for ever : and the like . in the first : his call , and our following , declares us one way . in the second : his command , and our obedience one worke , in the third : his tender care , our dutifull honour , one generation or kindred . in the last : his holy desire , and our chast submission , one love . and all these unions made easie even to faith by the vnity of christ's person . he that gave us his sonne , how shall he not with him freely give us all things . the commanded vnions , of man to god are , 1. of judgement that wee , [ as he doth ] approve the things that are more excellent . 2 of will for election that we ( as he doth ) desire truth in the inward parts , and this is to chuse the better part . 3. of affection , that we ( as he doth ] hate the evill and love the good : being merciful as our heavenly father is merciful . 4. of conversation that we be holie as he is holie , perfect , as our father which is in heaven is perfect , that we purifie our selves as he is pure . and all this is but to be one spirit as the apostle saith he that is joyned to the eord is one spirit . and good reason ! for god requires no more of us then st paul did of the galatians , and upon the same ground . be ye as i am , for i am as ye are . o yee sonnes of men be ye as gods ! and the children of the most high , for the sonne god is god , yet for your sakes , became the sonne of man . and o my soule , since thou hast no reason to doubt have faith to pray ! philosophie ●ath taught thee , that every essence is an vnity : not only in number , as opposed to multitude , but even in nature , as an undivided being ▪ the desire of which last vnity is the cause of sorrow in the sense of division . thy sinfull ( and therefore wofull ) experience hath taught thee to feele thy selfe involved in the curse of simeon and levi , to be divided and scattered : but this mystery is that which teaches thee by the gospell to expect vnitie as a gift , to desire it as a benefit , on therefore my soule , take with thee , words , and say ! o lord : i am by sinne either a solitary wild wolfe , or at best a strayed sheep from the sold of peace : but by this i know thou canst , i hope thou wilt make the wolf lye downe with the lamb , or cause thine owne immaculate lamb the lamb of god to take away that sinne which makes me a wolfe in thy sight . or if a strayed sheep , seeke . o seek ( according to thy promise ) that which was lost , and bring againe that which was driven away , bind up that which was broken , strengthen that which was sick , feed me upon a good pasture , and on the high mountaines of israel fold me . o my god , i am by nature a fugitive , or a captive : a rogue , or a slave , without master , or under a cruell master , where my work is sin , my wages death , i sow the wind , and reap the whirlewind , but o thou great commander of all hearts who rulest by love , and so makest thy service to be perfect freedome , i want a service , do thou entertaine me , i am weary of my old master do thou redeeme me , i yeild to thy yoke , accept thy condition , embrace thy covenant ; and for reward build upon thy courtesie . thy gospel shall be my indenture , thy sacraments the seales , thy sonne the vndertaker of my truth ; thy holy spirit and my owne conscience the inward , thy holy angels and the world the eye-witnesses of my fidelity . thy secrets i will keep , thy commands i will religiously obey . thy talents improve , thy goods not wast , no contract will i make prejudicial to thy service , for this purpose i yeild my eare to the awle and doore of thy house , bore it , for i will not go from thee for ever . o lord my god my poore soule is by sin become either an orphant to my sorrow ; or a bastard to my shame ; either fatherlesse without god , or of a faulty father , iohn 8. 48. the first is the object of pity , but the last of reproach . thou hast promised to succour the first , but hast commanded thy doores to be shut against the last . thou wilt be a father to the fatherlesse , but a bastard shall not enter into thy congregation to the tenth generation , o my god , my soules substance is true borne , as in thy creation : only , since sinne an orphan of grace , the child of wrath , by nature ! and so o lord thy charge : be a father to it ! and like iacob cause't to returne to its fathers house in peace : indeed in quality it is base , of the linage of the man of sin , and here the crown is fallen from our heads , wo unto us , that we have sinned . the disherited may be restored , the fatherlesse adopted , the stranger naturalized : but the bastard hath his bend sinister or border gobany an indeleble character or brand of infamy , which though amongst men it be an evill that knowes no remedy , yet with thee ( o lord with whom all things are possible ) easie to be cured . thou hast a fountaine of bloud to regenerate to a new man the infamous soule of siufull mankind . do thou therefore who once tookest away the reproach of pharez ( the base sonne of iudah ) by making him a lineall progenitour to thine annointed : by waking thy sonne to be progenitor genitrixq ▪ to my soule in the wombe of baptisme to repentance , take away the sinne of my birth & conception , that the spirit of adoption may enable me with confidence to say abba father . and yet o my god if in al these relations ( pardon me my father , if in these too far allusions my pen may seem irreverent , my heart desires to honour thee ) i measure thee by the line of a man . i may suspect the vnity and feare a division . for if i am a sheepe smite but the shepheard , and the sheep will be scattered , for this is the prophesie . if i be a servant , the yeare of iubile may grant me an injurious liberty . for this is the law of servants . if a son on my marriage day , i may forsake thee . for that is the rule of espousals . o then so it must be ! thou must betroth me to thy selfe in faithfulnesse : for so shal i in the day enjoy thee , in the night embrace thee , thy left hand shall bee under mee , and thy right arme shall encompasse me . the yeare of iubile for joy , shall never go out , for liberty , never come in . how then o lord shall i allure thee , how shall i woo thee , for my sinfull soule is like thamar either a sad neglected widdow , or which is worse a prostituted strumpet , once this is certain : the maiden innocency thereof is lost by the first transgression : which to restore , is in the world of women , the mock of art : yet in thy church the miracle of grace , for it is as easie with thee to purifie a spirituall harlot to virginitie as to preserve a fleshly mother in virginitie . thus having breifely described and largly applyed the nature of this union and the natures united . i passe to speake of the reason of the incarnation with the bare mention whereof i shal conclude . the reasons of the incarnation may be reduced to these heads , such as concerne god . others that concerne us . lastly some that concerne the enemies of god , and man , sin and sathan . of the reasons that concerne god , these two are anciently given by the fathers . first , that god [ whose counsel and purpose hath ever been the illustration and manifestation of his own glory ] might more eminently , evidently , and transcendently set forth before men and angels ; the super-excellency of his goodnesse , wisdome , iustice , & power : which no where so clearely shine as in the great worke of the incarnation . as may appeare by a particular consideration of the even now named artributes . as first his goodnes is no where so manifest , as in him , in whome dwels the fullnes of the god-head bodily . the best of creatures before , had but the footesteps : and at the best but an image of god in them . but here god himselfe : not appears , but dwells : not his back parts onely , but his fullnes in man . nor is that goodnesse here locked , but treasured : that of his fullnes we might all receive , and grace for grace , &c. or if we take it not only for holinesse , but for loving-kindnesse also ! where can we find a paralell to the goodnesse of the incarnation . wherein that god who even humbles himselfe when he daines to behold things done , not in earth only , but in heaven also , is pleased to communicate himselfe , his love , yea and his very nature too : not to a creature only , but an earthly creature : nor so only , but to a sinfull nature , to an enemy ; the son of his love , to the children of wrath : so that as the angel speaking of christ his goodnes in the first sence calls him , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . that holy , so may we in the latter cal him {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that kind , that loving , that mercifull thing , who hath so highly honoured , and not despised the weaknesse of his owne workmanship . secondly his wisdome is no where more apparent then in him , in whom are hid all the treasures of wisdome and knowledge . and indeed the very incarnation it selfe did reveale the wisdome of god in the contrivance of mans salvation so gloriously , that if not only confounded the divells , and befooled the subtill serpent , ( as wee shall see anon ) but even posed the good angells themselves . of whom , st. peter testifies , that they did ? {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} stoope to peere into the mysterie . for as the learned give the reason , they could not conceive how man could ever be redeemed ; for the lawes rigour was so inexorable that man could not be quit but by sufferings of infinite value and worth : now they knew that indeed man could suffer : but the sufferings of men and angells , could not merit , or countervaile the lawes rigour , within any limits of time . againe they knew that if god interposed he could add value ; but he could not ( his very essence forbidding it ) suffer . so that here god charged his angells with folly , who knowing gods promise of redemption to israel , in the old testament ; yet were nonplus't , and to seek in the means . till god in the fullnesse of time made knowne the mystery by the incarnation of jesus christ , uniting god and man together in one person , for the accomplishing of his promise and covenant . thirdly , his iustice , and that both in respect of the law whose every iota and title stood firmer then heaven ; ( for the heavens gave way to the descending of christ : ) or earth ( which yeilded and trembled at his resurrection ) but the law stood strong , not suffering him to passe till all the percepts were obeyed , the prophesies fullfilled , and trespasses satisfied for ; not condoning , much lesse conniving at sin , though but imputed ( and that ) to the son of god ; and then wherein ( i pray ) doth the senerity of gods justice appeare more or equally ? zaleucus his one eye : and that heathens selfe destroying , besides their cruelty come infinitly short , of this most strict , yet aequable justice : and secondly in respect of the subject , yeilding and exacting satisfaction in the same nature that had sinned ; and then rendring the purchased inheritance to the nature that had merited by obeying . and lastly in respect of death it selfe who raigning over all by sinne , lost not its dominion till christ spoyled him of it . and that most justly for death entring upon christ ( to whom he had no title by reason of the righteousnes that was in christ ) considering he was flesh , not knowing that he was also the lord of life made a breach upon the flesh of christ , and at last death dyed ( as all things do in their contraries ) in the life of christ . having first , forfeited his owne tenement by a forcible entry upon another mans possession , which gives a good title among kings and souldiers to all things gotten by conquest . lastly his power which is breifly ; more manifest in uniting the divine nature to the humane ; then it is in creating . because there is a more reall and infinite distance betweene god and man then between man and nothing , between heaven and hell , then betwixt heaven and the first chaos , betweene sin and grace then emptines and grace : as also more difficulties in redemption , then in creation , more corruptions to hinder , more enemies to oppose the very work and office of a redeemer , and this is the first reason given by damascene , lib. 3. cap. 1. de orthodoxa fide . secondly , that there ( in some manner ) might be a proportionablnesse & analogy in the mediatour to the trinity , which ( if i forget not ) is by st. austin called a responsary trinity for as in the trinity there are three persons in one essence . so in christ there are three essences in one person : in the first the persons of the father , and the son , and the holy ghost are but one essence , ( i ) god , so in the latter three essences , the word , the soule , and flesh , are but one person christ and this is saint augustines , lib. 13. de crtniate , cap. 1. the reasons of the incarnation that concerne as are two . first the removing of evil from us . secondly ▪ the promoting of our good . to the effecting of both these it was necessary that the word should be made flesh and the sonne of god should become the sonne of man . for ( although i confesse with saint austin that god in his absolute power could have framed another possible meane for the salvation of mankind ; yet ) by that power which is ordinate to and equall with his will there could be no other name given under heaven whereby we should be saved , but only this . for if we consider sathans power ( who now lords it over seduced and enthralled mankind : and by a wofull catachresis is become the god of this world ) his power and strength ( i say ) not to be overcome no not by the contention of an arch angel without a mittimus to god [ the lord rebuke thee . ] or secondly sinnes most intimate adhearence to the sonnes of adam ; whose vitious habits in us that they might appear ( as it were more then accidentall to us , have ( by the best speaker gods word ) the denomination of our very parts and substance given to them . being called the body of sinnes , and of death : our members , yea & our very flesh too : whose crucifying vicinity and tormenting closenesse , made a miserable apostle make a more miserable ' epiphonema crying out [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] who shal deliver me , or thirdly the more then necessary fluxe of sinfull acts and transgressions from those vitious habits and corruptions , whose violent torrent like a breach of the sea or the cataracts of nilus ( though caused by nature cannot by the lawes of nature , or rules of physick , though with the poore woman in the gospel wee spend our whole time and substance upon the physitians ) be stopped , no nor ( with reverence be it spoken ) by christ himselfe , without the fountaine be dryed up by a vertue proceeding from him . or lastly the strong sequence of gods law following sinne inevitably with death , malediction and curse ▪ charging upon transgressours invincibly . that vengeance and those intolerable plagues , which gods word can be understood to denounce , or gods wrath to inflict . so : that to the removing of these malignities there is required the interposition of a god . it must be more then an angel that must disenthrone the divell he must be god that must tread sathan under our feet . secondly it must be some thing more subtill and spirituall then any creature whatsoever , that must get between us and our luste even the god in whom we live & move and have our being that must seperate our sinnes from us . thirdly it must be somewhat above nature that must hinder sinnes actions , and cause the naturall and most fruitefull wombe of concupiscence to miscary . it must be the god of nature , that can make the fire not burne , the sea not drown , the lions not devour , the sun to go backward . he alone it is ; that can give sinne a miscarying wombe and dry breasts . lastly , it must be the law-giver himselfe : that must make the fire no burne , the sea not drown , and lions of his law not devoure guilty mankind . and all this : yet not to be done in a direct judiciary way without an union , for although christ as god be stronger then the strong man sathan : yet the stronger dispossesses not the lesse strong , but by an entry into his house : christ must be incarnate ; , that man may not be a divell incarnate , christs incarnation was an ejectione firme against sathan . againe this only way was it , whereby christ had fairer evidence for his title to man , then sathan had : for the divell got in man from gods regiment , ( notwithstanding the right of creation ) by getting man to be of one way , and one work with him ( man having as little communion in essence and substance with god , as with the serpent ) but now christ comes with this plea , and defeats him ; for though man and sathan are of one work , yet are they not of one nature , though they be one way , yet they are not one flesh : though in this they be one : both lyars , both deceitfull , both sinfull : yet in this christ and man agree better , that they be bone of his bone , and flesh of his flesh : and as the serpent ( for this very reason ) when he separated god and man in the first fall , yet could not nullifie the marriage of , or divorce adam and eve . nor sin nor sathan could separate them whom god hath put together : so christ and his church standing upon the same termes , are so united , that : i am perswaded that neither life nor death , ( life will not , death cannot ) nor angels nor principalities , &c. shall be able to separate from the love of god in christ iesus . rom. 8. 38. 39. and so what hath bin said of sathan , is likewise to be said of the goods which he is possessed of , ( i meane sins and plagues though i confesse in some sence , even man may be accounted part of his chatrel goods . ) for sinne like the darkenesse of night is chased about the earth by the sunne of righteousnesse stil and only giving place to christ whose advancing into our horizon is the bringing in of the day of salvation , and the driving away of the darknesse of transgression : for al other meanes , whether the light of conscience , law of nature , counsailes of men , rules of philosophie , ingenuity of education , yea and the very law of god it selfe [ that is it's letter ] are nothing else but stars and candlelight ; not to drive away the night . but as it were so many arguments to prove that there is a night . things that serve rather to shew that there is a heaven and an earth , then to inable us to enjoy either . and therefore they that doe charitably , acknowledg a possibility of salvation to the heathen ; which never heard of the gospel , say that this salvation doth accrue unto them from god for christ sake . man could let in sinne , but it is christ that must expel it , man could embrace wickednesse , but god must send his sonne to blesse us by turning us away from our iniquities . israell could destroy himselfe . but it is god must helpe . david needed no guide to goe astray like a lost sheepe . but it is davids lord must seek and save him . and lastly concerning the lawes rigour , it fully appeares by that which hath been spoken already , that it must be an immanuell , that must exonerate the burthen satisfie the court of justice , arrest judgment , and take of the seargeant : with a supersedeas . for an execution taken out , and not served . and all this is don by christ as our praes and sponsor surety , and advocate , for the removing of evil from us . and this is the first reason . the : other reason concerning man is the promoting of his good which is done so many wayes so plentifully , that st. bernard after his manner ▪ calls christ incarnate manna from heaven , the joy of the hungry . a cluster of grapes , sweete grapes from gods vineyard the refreshment of the thirsty soule , o yle of gladness . the health of the sickly , and a stone cut out of the mountaine without hands that the negligent may feare . in a word : for the general let that goe for al which fulgentius with fifteene other bishops more have subscribed concerning this parti●ar except the worde which is god by uniting in a singular way mans nature unto himselfe , had been borne of a virgin a true and perfect man , there should never have been bestowed upon us ( that are borne fleshly ) an arise of a spiritual birth &c. but now what sweet enterchanges do there passe betweene the lords anointed and mankind : he borrowes our flesh , and gives us his spirit , takes earth returns heaven : exchanges his peace for our chastisement , his sonship , for our servitude , his grace for our sinne , his crown for our curse , his life for our death , his joyes for our sorrowes . in sum of god he became man ; that wee by communion with him , of men might be made partakers of the divine nature . and because mans felicity stands in enjoying god : thus familiarly , hath the sonne of god bartered natures states , and goods with man . his first nativity from god , the second from man , making him whose ▪ first birth is from man , to have a second from god . and secondly in seeing god whose brightnesse , dazling al sinfull sight , with the beauty of holinesse : therefore hath the lord iesus christ like unto another meek moses put on the vaile of the flesh , that by it boldly we might enter and have accesse to the holy of holies , to see as we are seene . and thirdly if there be any inhaerent happinesse [ i understand the cause of it ] in man aswell as sorrow , it is [ but like the axe among the prophets [ a tool not fit for their coat ] borrowed , and that from christ . for there are three several gifts which are all of them comprehended in or subordinate to the incarnation of iesus christ , concurring to the happines of man , in the scripture called by the name of grace : and distinguished by the immediate extrinsecal giver . as first the grace of god which is the father , by which grace , i conceive , christ himselfe is specified . to which sence i am enduced , by comparing that of saint paul , tit. 2. 11. to that of st. iohn c. 3. v. 16. secondly the grace of our lord jesus christ . which grace must needes be the spirit , if we consider the promise iohn 15. 26. which is somewhere also called the grace of god , and of our lord iesus christ . lastly the grace of the spirit which is well known to be that frame of holynesse in the saincts , which being diversified is called the fruit of the spirit gal. 5 , 22 to the introducing of which last it was necessary that the two former should precede . the spirit as the proper fountaine of holinesse and comfort : the incarnation as the mediam and motive of the spirits mission to , and acceptance with man : but of this parhaps fully and more clearely hereafter , when ( if ever ) we come to write of christ's egresse from the world . lastly if in mans felicity we may any way attend to mans actions : or if there be any such thing beside the name of it as moral felicity . christ as incarnate must be the procurer of it , which is done by him : as an object of our faith : a ground of hope : a cause of love : and a rule of operation . two things are required in the object of faith without either of which faith failes : affability . the party we beleeve must be apt to be spoken with rom. 10. 15. and veracitie . the first is denyed , to god though with imputation of fault herein to mans sinne only : according to that let not god speake least we die . the other to man , god is not a man that he should lie let god be true and every man a lyer . god cannot be beleeved though true because man cannot abide before his voice . man cannot be trusted when he speaks for untruths . now in christ these two are united : the affability of man here is our accesse : the truth of god here the object of our faith . secondly the ground of hope as the most plentifull expression of gods love , [ ●t quid non speremus amati ] being so loved what may we not hope for . he that gave us his sonne how shal he not with him freely give us all things . the cause of love , thirdly he is in god to each of us personaly in us to god dutifully . we love him because he loved us first . lastly the rule of operation ▪ in a rule that men work by two things are necessary : rectitude and visibilicie . the first is in god without the second . the second in man without the first , that christ therefore might be a most perfect rule for man to work by , to the righteousnesse of god , he assumed the visibilitie of man &c. thirdly the reasons of the incarnation that respect sinne is ( without the limitation of the power of god ) that it might be a remedy to sinne . tolle morbos , tolle vulnera , et nulla est medicinae causa . if there had been no sinne there had been no need of a saviour , and therefore the glosse upon ( 1. tim. 1. christ came into the world to save sinners ) is not amisse nulla causa veniendi fuit christo domino nisi peceatores salvos facere , and is answerable to that luk. 19. the sonne of man came not , but to seeke and to save that which was lost . man by sinne became like the ax flowne of from the helve and sunke in the water , that this ax may be restored , it must be made emergent , for this the prophet cast a bough into the water , christ is that bough which by the incarnation is cast into the water , and by it man , that before sank now swimms . sinne in man was like death in the pot , that the pottage might be healed meale was cast in , christ is that meale 2. kings 4. 39. wherefore st. augustine upon my text caro ●e obcaecaverat , caro te sanat ; quoniam sic venit christus ut de carne , carnis vitia extingueret flesh blinded thee ( o man ) flesh healeth thee for therefore christ came that by his flesh he might extinguish the sinne of the flesh . behold the lamb of god that taketh away the sinnes of the world , which sinne of the world reading it in the singular number : bede interprets original sinne . because that alone of all other , is the sinne of the whole world , and indeed taken extensively is without comparison the greatest sinne that ever was : no one actuall beside being to be charg'd upon all men : but in respect of their intension of sinne , it is the least ( becauss least voluntary now it is a rule quodcuuque malum est maxime voluntarium est maxime peccatum ) but i conceive the word sinne is rather genericall then specificall containing as well actual as original , for proofe where of i oppose st. peters comment . act. 3. 26 , to that of bede . which may serve as a final confirmation of this reason . unles i may take leave to them the necessity of christs incarnation to the removing of sinne , to bring in the expression of a learned divine affirming that if the whole heaven were turned into one sunne : and the whole world into paradise : i adde . if all the righteous men that ever were beside , were composed into one abel : and all the angells of heaven into one seraphin : to make an universal holocaust they would be insufficient to expiate any one of these many sinnes whereof wee stand guilty before god ) christ alone is an al suffieient sacrifice for the sinnes of the whole world . ioh. 2. 2. but of this sufficient hath been spoken in the fore going reasons which concerne us . fourthly the reasons that concerne sathan are his utter confusion and overthrow : and that by man whose nature was by him first infected , and for ever infested : as it was the pride of satans malignity against god that for his sinne had cast him out of heaven to wound gods honour in the fall of the best of his earthly creatures mankind , whome he therefore assaulted and overthrew so it is the praise of gods infinite justice , that although he might have immediatly vindicated his owne honour , and avenged adams fall , as wel of himselfe upon sathan , in cursing him as he did the poore snake his instrument . yet he would not daigne to cope with him but in man and therefore he sent his sonne in the forme not of man only , but an enthralled man , a servant to destroy him that had the power of death that is the divel . secondly that as sathan by working upon the frailty of humane flesh deceived the first adam so the hooke of the deity ( it is st. hieromes phrase ) being baited with the humaine nature : the flesh of the second adam invited the great devourer to bite : and so the great taker was taken : the great devourer , was deceived as we shall see more in the treatise of christs temptations . thirdly ( and wherewith i will conclude the argument concerning the divell ) this may ( a posteriore and by the effect ) be added as a reason of the incarnation , that sathan in his promises , ( though most false and lying ) might not out bid the goodnesse of , god in his most true and reall performances . the greatest promise that even the tempter promised to mankind , ( though that in his temptation of christ to worship him was a very large lying one ) was that to eve , gen. 3. 5. ye shall be as gods , knowing good and evil : now he was so far from performing it , that he effected the contrary ( like a lyar as he was , from the beginning ) which almighty gods irony , verse 25 , will prove ( though at first sight it seeme to make good the serpents words ) this i say was the ●argest promise that ever the divell made with intention ( as he ●doth a● the rest ) to deceive . this yet was somewhat lesse then the incarnation did perform . for if we take mankind as comprehended in the humanity of jesus christ , it was more then ( as god ) for it was true to say , hic homo deus est , this man is god! knowing good in himselfe as god ; evil in his burthen as man : the evil of sinne by imputation , the evil of punishment , by a most bitter passion , or otherside if wee consider mankind as it is in {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the company of true beleevers , they are at least sicut dij , as gods , and if i over value not st. peters words , 2 pet. i. v. 3 ▪ somewhat more : as being partakers of the divine nature . and for their knowledge it is by the incarnation improved to the highest pitch of the divels promise ; knowing more communicated goodnesse ( the only object in its kind of created knowledge then ever before heaven or earth could represent to men or ang●ells in the glory of the only begotten of the father full of grace and truth . john 1. 12 and evill was never so objected to view of men or angels as it was by the exinanition of a deity : the humbling of the supreme majesty of heaven to become a man to suffer the confluence of gods judgments , and curses for the expiation of mans sinnes . and this use i must for ever make of it , when i am tempted to sinne by enticing promises : i will perswade my selfe to hope , farre more performed for me by christ , then is now for ever was or will be promised by the grand worke master to sinners the prince of darkenes . and now when i seriously weigh these reasons , and thinke to apply them , i can nor hear nor see other object but ( me thinks within me ) an heavenly host a multitude of angels singing that excellent anthem , glory ; never such glory ! to god on high ! glory to his goodnesse and mercy ! glory to his wisdome and contrivance ! glory to his iustice and severity ! glory to his greatnes & power . and if two infinites may beare a comparison i know whether be more {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the highest ? {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} glory or god ? for here is glory in highest , to god : aswell as glory to god in the highest . this for the first sort of reasons which concerne god . but when i consider the other also : i am againe nonplus't and know not which will be the greater {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? the glory or the goodwill . that which god hath reserv'd to himselfe ? or that which he hath imparted to man for if in this {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} wee shal consider whose , to whome , what , and in what manner this goodnesse is expressed : we must confesse it a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} such a commendation of gods love , rom. 5. 8. as no words can set forth but christs own {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ! the father had such goodwill mat. 11 26 god so loved ioh. 3 16. and though they raise in my weakeheart such ravishing joyes , and light : that i like peter in mount tabor mathew , 17. 4. must needs say . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} it is good for us to be here . yet when i go about to pitch my tabernacle . like a pilot without the straits or channell . i saile on the maine on an abysse where no bottom is . vnder a height without a culmen . nothing can describe it . but st pauls {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} rom. 11 , 33. it is so far above a poore sinners ela ! so far below a mortal's gamut , that it is a song indeed , only for angels to set a tune to . and yet me thinks hitherto there wants something to make it full harmony musick , must have three parts to make a consort glory to god in the highest , there 's the altvs . good will towards men , there 's the bassvs . yet we want a tenor . that is , on earth peace . this we want indeed ! every where . in the church . in the state , in the feild , in our houses . in the city , in the countrey , in all places , and all businesses . over our heades may for inscription be written ; at all our townes ends may be hang'd out for a signe those words of st. paul without are fightings : within are feares . nay i had almost forgot to tell you that this is wanting among the reasons i have brought for the incarnation though this were a maine end thereof . wherfore in the breife adddition of it i will conclude . christ came in a time when god had made warrs to cease in al lands , and indeede he chose a time fit for his businesse , which was to reconcile things in heaven , and things on earth : col. 1 20. which reconciliation though it was perfected on the crosse , yet was it articled for , and treated in the incarnation : v. 22. and ( ephes. 2. 14. 15. ) saint paule saith , he is our peace who hath made both one , having abolished in the flesh the enmity in which words j humbly conceive the apostle tyes not his discourse to the abolition of that legal sanctification of the iewish nation-where by they were separated from al other people to be a peculiar people to god only , but intends the main busines christ came into the world for : which is that mentioned in the forenamed colos. 1. 20. to reconcile or make peace ( it is true prophetically and de facto himselfe somewhere saith he came not to send peace , but a sword ( that is ) men by occasion of him , and his doctrine would together by the eares . but if he had made this his busines de jure to sow contention , he might have been still called the sonne of man , but hardly the son of god , if that text math 5. 9. be true ) no no , we have experience enough that it was a prophecy to shew what would be , but commands enough to the contrary to make it apparently no rule to tell us what should or ought to be . well then let us see how the incarnation is the ground of that dearly wanted blessing on earth ; peace god when he framed the earth hung the happy affaires thereof on two hooks . the upper & more golden was the love of god , the lower and like it was the love ef our neighbour . on these two {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hang ( not only the earth , but that word by which that was made ) the law , and prophets math : 22. 40. sinne comes and unhinges the world : so that instead of loves conjunction , all things fall in peices by hate convulsions . all men being naturaly thenceforth {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hateful or hating tit 3. 3. hateful to god , he repents that he hath made man gen. 6. 6 , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} haters of god . rom 1 , 30 , they cannot endure him , either his presence , or voice gen. 3. 8. nay either of these is death to them . iudg : 13. 22 &c. hatefull to one another : witnesse gen. 3. 12. where adam litle lesse then grinds his teeth at his wife , and gen. 4. 8. where kain kills abel . nay witnesse our sad times wherein we are fallen into manifest gentilisme , or at least so much of it as that forementioned character speakes . tit 3. 3. to rectifie all this disorder , it is contrived that our redeemer may be god and man . had he been man only , and not god , as the arrians , and socinians say , we might have reason to have been {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} lovers of mankind , to love our neighbour &c. but i doubt we should have been {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} haters of god neverthelesse . or at least have been reconciled upon other grounds then through christ . had he beene god , and not man : we might have thought our selves bound the more to love god with al our heart &c , but i fear we should naturally have hated one another , as we now doe serpents or [ i shame to speak it ] as we in england have done these late yeares . but what ever other men take for their course , this must be my rule to love all the lines that concen●er in my saviour . and that with a love not only quoniam psalm 116. 1. but also amore tametsi ; not because only with david they are beneficial , but with iob ( whose eyes opened to his redeemer ) though they [ wrong me , sequester me , imprison yea ) kil me . math 5 , 44. indeed sinne i may not endure heb. 12. 4. the devill i must resist . 1. pet , 5. 9. my saviour took the nature of neither . and intended as really to put enmity betwixt me and these , as god did put betwixt us and the serpent . but for god and man i shall offer violence to my lord iesus if they be not united qua tales in my affections , i must not hate or forsake god though he kill me : i must not hate man neither though he kil me . for how shal i look upon the lord iesus christ who being both made peace for both . of whose fulnes i beseech the god of heaven i may receive and grace for grace even {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} an unhypocritical love rom 12 9. and let as many as be christians be thus minded . phi: 3 ▪ 15 and for them that are otherwise minded , god in his due time reveale it to them , and let all england say amen . finis . immanuel, or, the mystery of the incarnation of the son of god unfolded by james archbishop of armagh. ussher, james, 1581-1656. this text is an enriched version of the tcp digital transcription a64650 of text r7064 in the english short title catalog (wing u180). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 96 kb of xml-encoded text transcribed from 35 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a64650 wing u180 estc r7064 11967355 ocm 11967355 51763 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a64650) transcribed from: (early english books online ; image set 51763) images scanned from microfilm: (early english books, 1641-1700 ; 521:2) immanuel, or, the mystery of the incarnation of the son of god unfolded by james archbishop of armagh. ussher, james, 1581-1656. [2], 66 p. printed by leonard lichfield ..., oxford [oxfordshire] : 1643. possibly a sermon. cf. madan. reproduction of original in union theological seminary library, new york. eng incarnation -early works to 1800. a64650 r7064 (wing u180). civilwar no immanuel, or the mystery of the incarnation of the son of god; unfolded by james, archbishop of armagh. ussher, james 1643 17884 28 65 0 0 0 0 52 d the rate of 52 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2005-02 tcp assigned for keying and markup 2005-03 aptara keyed and coded from proquest page images 2005-04 jonathan blaney sampled and proofread 2005-04 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion immanvel , or the mystery of the incarnation of the son of god ; unfolded by james , archbishop of armagh . iohn , 1. 14. the word was made flesh . oxford , printed by leonard lichfield , printer to the vniversity , 1643. the mysterie of the incarnation of the son of god . the holy prophet , in the book of the a proverbs , poseth all such as have not learned wisedome , nor known the knowledge of the holy , with this question ? who hath ascended up into heaven , or descended ? who hath gathered the wind in his fists ? who hath bound the waters in a garment ? who hath established all the ends of the earth ? what is his name , and what is his sons name , if thou canst tell ? to help us herein , the son himselfe did tell us , when he was here upon earth , that b none hath ascended up to heaven , but he that descended from heaven , even the son of man which is in heaven . and that we might not be ignorant of his name , the prophet esay did not long before foretell , that c vnto us a child is borne , and unto us a son is given ; whose name should be called , wonderfull , counsellour , the mighty god , the everlasting father , the prince of peace . where if it be demanded , how these things can stand together ? that the son of man speaking upon earth , should yet at the same instant be in heaven ? that the father of eternity should be born in time ? and that the mighty god should become a childe ; which is the weakest state of man himselfe ? we must call to minde , that the first letter of this great name , is wonderful . when he appeared of old to manoah , his name was wonderfull , and he did wonderously , judge 13. 18 , 19. but that , and all the wonders that ever were , must give place to the great mystery of his jncarnation , and in respect thereof cease to be wonderfull . for of this work , that may be verified , which is spoken of those wonderfull judgements , that god brought upon egypt ; when he would d shew his power , and have his name declared throughout all the earth . e before them were no such ; neither after them shall be the like . neither the creation of all things out of nothing , which was the beginning of the works of god ( those six working dayes putting as it were an end to that long sabbath that never had beginning ; wherein the father , sonne and holy ghost did infinitely f glorifie themselves and g rejoyce in the fruition one of another , without communicating the notice thereof unto any creature ) nor the resurrection from the dead , and the restauration of all things , the last workes that shall goe before that everlasting sabbath ( which shall have a beginning , but never shall have end : ) neither that first , i say , nor these last , though most admirable peeces of worke , may be compared with this ; wherein the lord was pleased to shew the highest pitch ( if any thing may be said to bee highest in that which is infinite and exempt from all measure and dimensions ) of his wisedome , goodnesse , power and glory . the heathen chaldeans , to a question propounded by the king of babel , make answer ; h that it was a rare thing which hee required and that none other could shew it , except the gods ; whose dwelling is not with flesh . but the raritie of this lyeth in the contrary to that which they imagined to be so plaine : that hee i who is over all , god blessed for ever , should take our flesh and dwell , or * pitch his tabernacle , with us . that as k the glory of god filled the tabernacle ( which was l a figure of the humane nature of the lord ) with such a kinde of fullnesse , that moses himselfe was not able to aproach unto it ; ( therein comming short , m as in all things , of the lord of the house ) and filled the temple of salomon ( a type likewise n of the body of our prince of peace ) in o such sort that the priests could not enter therein : so p in him all the fulnesse of the godhead should dwell bodily . and therefore if of that temple , built with hands , salomon could say with admiration ; q but will god in very deed dwell with men on the earth ? behold heaven and the heaven of heavens cannot containe thee ; how much lesse this house , which i have built ? of the true temple , that is not of this building , we may with greater wonderment say with the apostle , r without controversie , great is the mystery of religion : god was manifested in the flesh . yea , was made of a woman , and borne of a virgine . a thing so s wonderfull , that it was given for a signe unto unbeleevers 740. yeeres before it was accomplished ; even a signe of god's own chusing , among all the wonders in the depth , or in the height above . therefore the lord himselfe shall give you a signe : behold a virgin shall conceive and beare a son , and shall call his name immanuel . esai . 7. 14. a notable wonder indeed , and great beyond all comparison , that the son of god should be t made of a woman : even made of that woman which was u made by himselfe . that her wombe then , and the x heavens now , should contain him , whom y the heaven of heavens cannot containe . than he who had both father and mother , whose pedigree is upon record , even up unto adam , who in the fulnesse of time was brought forth in bethlehem , and when he had finished his course , was cut off out of the land of the living at jerusalem ; should yet notwithstanding be in truth , that which his shadow melchisedek was onely in the conceit of the men of his time ; z without father , without mother , without pedigree , having neither beginning of dayes , nor end of life . that his father should be a greater than he , and yet he his fathers b equall . that he c is , before abraham was ; and yet abrahams birth preceded his , well nigh the space of two thousand yeares . and finally , that he who was davids sonne , should yet be davids lord : d a case which plunged the greatest rabbies among the pharesies ; who had not yet learned this wisedome , nor known this knowledge of the holy . the untying of this knot dependeth upon the right understanding of the wonderfull conjunction of the divine and humane nature in the unity of the person of our redeemer . for by reason of the strictnesse of this personall union , whatsoever may be verified of either of those natures , the same may be truely spoken of the whole person ; from whether soever of the natures it be denominated . for the clearer conceiving whereof , we may call to minde that which the apostle hath taught us touching our saviour : e in him dwelleth all the fulnesse of the godhead bodily , that is to say , by such a personall and reall union , as doth unseparably & everlastingly conjoyn that infinite godhead with his finite manhood in the unity of the selfe-same individuall person . he in whom that fulnesse dwelleth , is the person : that fulnesse which so doth dwell in him , is the nature . now there dwelleth in him not onely the fulnesse of the godhead , but the fulnesse of the manhood also ▪ for we beleeve him to be both perfect god , begotten of the substance of his father before all worlds ; and perfect man , made of the substance of his mother in the fullnesse of time . and therefore we must hold , that there are two distinct natures in him : and two so distinct , that they doe not make one compounded nature ; but still remaine uncompounded and unconfounded together . but hee in whom the fulnesse of the manhood dwelleth , is not one , and hee in whom the fulnesse of the godhead another : but he in whom the fulnesse of both those natures dwelleth , is one and the same immauel , and consequently it must be beleeved as firmly , that he is but one person . and here wee must consider , that the divine nature did not assume an humane person , but the divine person did assume an humane nature : and that of the three divine persons , it was neither the first nor the third that did assume this nature ; but it was the middle person , who was to bee the middle one , that must undertake this mediation betwixt god and us . which was otherwise also most requisite , aswell for the better preservation of the integrity of the blessed trinity in the godhead , as for the higher advancement of mand-kinde by meanes of that relation which the second person the mediatour did beare unto his father . for if the fulnesse of the godhead should have thus dwelt in any humane person , there should then a fourth person necessarily have been added unto the godhead . and if any of the three persons , beside the second , had been borne of a woman ; there should have been two sonnes in the trinity : whereas now the sonne of god and the sonne of the blessed virgin , being but one person , is consequently but one sonne ; and so no alteration at all made in the relations of the persons of the trinitie . againe , in respect of us , the apostle sheweth , that for this very end f god sent his owne son made of a woman ; that we might receive the adoption of sons : and thereupon maketh this inference . wherefore thou art no more a servant , but a son ; and if a son , then an heire of god through christ : intimating thereby , that what relation christ hath unto god by nature , we being found in him have the same by grace . by nature hee is g the only begotten sonne of the father : but this is the high grace he hath purchased for us ; that h as many as received him , to them he gave power or priviledge , to become the sonnes of god , even to them that beleeve on his name . for although he reserve to himselfe the preeminence , which is due unto him in a * peculiar manner , of being i the first borne among many brethren : yet in him , and for him , the rest likewise by the grace of adoption are all of them accounted as first-bornes . so god biddeth moses to say unto pharaoh ; k israel is my sonne , even my first-borne . and i say vnto thee ; let my sonne goe , that he may serve me : and if thou refuse to let him goe ; behold i will slay thy sonne , even thy first borne . and the whole israell of god , consisting of jew and gentile , is in the same sort described by the apostle to be l the generall assembly and church of the first borne inrolled in heaven . for the same reason that maketh them to be sons , to wit , their incorporation into christ , the selfe-same also maketh them to be first-bornes : so as ( how ever it fall out by the grounds of our common law ) by the rule of the gospell this consequence will still hold true ; m if children , then heires , heires of god and joynt-heires with christ . and so much for the son , the person assuming . the nature assumed , is the seed of abraham , hebr. 2. 16. the seed of david , rom. 1. 3. the seed of the woman , gen. 3. 15. the word , n the second person of the trinity , being o made flesh , that is to say , p gods own sonne being made of a woman , and so becomming truly and really q the fruit of her wombe . neither did he take the substance of our nature only , but all the properties also and the qualities thereof : so as it might be said of him , as it was of r elias and the s apostles ; that he was a man subject to like passions as we are . yea , he subjected himselfe t in the dayes of his flesh to the same u weaknesse which we finde in our own fraile nature , and was compassed with like infirmities ; and in a word , in all things was made like unto his brethren , sinne only excepted . wherein yet we must consider , that as he took upon him not an humane person , but an humane nature : so it was not requisite he should take upon him any personall infirmities , such as are , madnesse , blindnesse , lamenesse , and particular kinds of diseases which are incident to some only , and not to all men in generall ; but those alone which do accompany the whole nature of mankinde , such as are hungring , thirsting , wearinesse , griefe , paine and mortality . we are further here also to observe in this our x melchisedeck , that as he had no mother , in regard of one of his natures , so he was to have no father in regard of the other ; but must be borne of a pure and immaculate virgin , without the helpe of any man . and this also was most requisite , as for other respects , so for the exemption of the assumed nature from the imputation and pollution of adams sinne . for y sinne having by that one man entred into the world ; every father becommeth an adam unto his child , and conveyeth the corruption of his nature unto all those whom hee doth beget . therefore our saviour assuming the substance of our nature , but not by the ordinary way of naturall generation , is thereby freed from all the touch and taint of the corruption of our flesh ; which by that meanes only is prop●gated from the first man unto his posterity . whereupon , he being made of man , but not by man , and so becomming the immediate fruit of the wbome and not of the loynes ; must of necessity be acknowledged to be z that holy thing , which so was borne of so blessed a mother . who although shee were but the passive and materiall principle of which that precious flesh was made , and the holy ghost the agent and efficient ; yet cannot the man christ jesus thereby be made the son of his a owne spirit . because fathers do beget their children out of their owne substance : the holy ghost did not so , but framed the flesh of him , from whom himself proceeded , out of the creature of them both , b the hand-maid of the lord ; whom from thence all generations shall call blessed . that blessed wombe of hers was the bride-chamber , wherein the holy ghost did knit that indissoluble knot betwixt our humane nature and his deity : the son of god assuming into the unity of his person that which before he was not ; and yet without change ( for so must god still be ) remaining that which he was . whereby it came to passe , that c this holy thing which was borne of her was indeed and in truth to be called the sonne of god . which wonderfull connexion of two so infinitely differing natures in the unity of one person , how it was there effected ; is an inquisition fitter for an angelical inteliigence , than for our shallow capacity to look after . to which purpose also we may observe , that in the fabrick of the arke of the covenant , d the posture of the faces of the cherubims toward the mercy-seat ( the type of our saviour ) was such , as would poynt unto us , that these are the things which the angells desire to * stoop and look into . and therefore let that satisfaction , which the angell gave unto the mother virgin ( whom it did more specially concerne to move the question , e how may this be ? ) content us , f the power of the highest shall over-shadow thee . for as the former part of that speech may informe us , that g with god nothing is unpossible : so the latter may put us in minde , that the same god having over-shadowed this mystery with his own veile , we should not presume with the men of h bethshemesh to looke into this arke of his ; least for our curiosity we be smitten , as they were . only this we may safely say , and must firmly hold : that as the distinction of the persons in the holy trinity hindreth not the unity of the nature of the god-head , although every person entirely holdeth his own incommunicable property ; so neither doth the distinction of the two natures in our mediatour any way crosse the unity of his person , although each nature remaineth intire in it selfe , and retaineth the properties agreeing thereunto , * without any conversion , composition , commixtion or confusion . when i moses beheld the bush burning with fire , and yet no whit consumed , he wondred at the sight , and said ; i will now turne aside , and see this great sight , why the bush is not burnt . but when god thereupon called unto him out of the midst of the bush , and said , draw not nigh hither , and told him who he was ; moses trembled , hid his face , and durst not behold god . yet , although being thus warned , we dare not draw so nigh ; what doth hinder but we may stand aloofe off , and wonder at this great sight ? k our god is a consuming fire ; saith the apostle : and a question wee finde propounded in the prophet , l who among us shall dwell with the devouring fire ? who amongst us shall dwell with the everlasting burnings ? moses was not like other prophets , but m god spake unto him face to face , as a man speaketh unto his friend : and yet for all that , when hee besought the lord that he would shew him his glory ; he received this answer ; n thou canst not see my face : for there shall no man see mee , and live . abraham before him , though a speciall o friend of god , and the p father of the faithfull , the children of god ; yet held it a great matter that he should take upon him so much as to q speak unto god , being but dust and ashes . yea the very angells themselves ( r which are greater in power and might ) are fain to s cover their faces , when they stand before him ; as not being able to behold the brightnesse of his glory . with what astonishment then may we behold our dust and ashes assumed into the undivided unitie of gods owne person ; and admitted to dwell here , as an inmate , under the same roofe ? and yet in the midst of those everlasting burnings , the bush to remain unconsumed , and to continue fresh and green for evermore . yea , how should not we with abraham rejoyce to see this day , wherein not only our nature in the person of our lord jesus is found to dwell for ever in those everlasting burnings ; but , in and by him , our owne persons also are brought so nigh thereunto , that t god doth set his sanctuarie and tabernacle among us , and dwell with us , and ( which is much more ) maketh us our selves to be the u house and the x habitation , wherein he is pleased to dwell by his spirit . according to that of the apostle , y yee are the temple of the living god , as god hath said ; i will dwell in them and walke in them , and i will be their god , and they shall be my people . and that most admirable prayer , which our saviour himselfe made unto his father in our behalfe . z i pray not for these alone , but for them also which shall beleeve on me through their word : that they all may be one , as thou father art in mee and i in thee , that they also may be one in us ; that the world may beleeve that thou hast sent me . i in them , and thou in me : that they may be made perfect in one ; and that the world may know that thou hast sent me , and hast loved them as thou hast loved me . to compasse this conjunction betwixt god and us , he that was to bee our a jesus or saviour , must of necessity also bee immanuel , which being interpreted is , god with us ; and therefore in his person to bee immanuel , that is , god dwelling with our flesh ; because he was by his office to be immanuel , that is , he who must make god to be at one with us . for this being his proper office , to be b mediatour between god and men , he must partake with both : and being before all eternity consubstantiall with his father , he must at the appoynted time become likewise consubstantiall with his children . c for asmuch then as the children are partakers of flesh and blood ; he also himselfe likewise tooke part of the same : saith the apostle . we read in the romane history , that the sabines and the romans joyning battell together , upon such an occasion as is mentioned in the last chapter of the booke of iudges ; of the children of benjamin , catching every man a wife of the daughters of shilo : the women , being daughters to the one side and wives to the other , interposed themselves and tooke up the quarrell . so that by the mediation of these , who had a peculiar interest in either side , and by whose meanes this new alliance was contracted betwixt the two adverse parties ; they who before stood upon highest termes of hostility , * did not only entertaine peace , but also joyned themselves together into one body and one state . god and we were d enemies ; before wee were reconciled to him by his sonne . he that is to be e our peace , and to reconcile us unto god , and to slay this enmity , must have an interest in both the parties that are at variance , and have such a reference unto either of them ; that he may be able to send this comfortable message unto the sonnes of men . f goe to my brethren ; and say unto them : i ascend unto my father , and your father ; and to my god , and your god . for as long as g hee is not ashamed to call us brethren ; h god is not ashamed to be called our god . and his entring of our apparance , in his own name and ours , after this manner , i behold , i , and the children which god hath given mee ; is a motive strong enough to appease his father , and to turne his favourable countenance towards us . as on the other side , when we become unruly , and prove rebellious children , no reproofe can be more forcible , nor inducement so prevalent ( if there remaine any sparke of grace in in us ) to make us cast downe our weapons and yeeld , than this ; k doe ye thus requite the lord , o foolish people and unwise ? is not he thy father that hath bought thee ? and bought thee , l not with corruptible things , as silver and gold , but with the precious bloud of his owne son . how dangerous a matter it is to be at ods with god , old ely sheweth by this maine argument : m if one man sinne against another , the judge shall judge him : but if a man sin against the lord , who shall plead or intreat for him ? and job , before him ; n he is not a man as i am , that i should answer him , and we should come together in judgement : neither is there any dayes-man , or vmpire betwixt us , that might lay his hand upon us both . if this generall should admit no manner of exception , then were we in a wofull case , and had cause to weep much more than saint iohn did in the revelation ; when o none was found in heaven , nor in earth , nor under the earth , that was able to open the booke which he saw in the right hand of him that sate upon the throne , neither to look thereon . but as s. iohn was wished there , to refraine his weeping ; because p the lion of the tribe of iuda , the root of david , had prevailed to open the book , and to loose the seven seales thereof : so he himself else where giveth the like comfort unto all of us in this particular . q if any man sin , we have an advocate with the father , iesus christ the righteous : and he is a propitiation for our sins ; and not for ours only , but also for the sins of the whole world . for as r there is one god , so is there one mediatour between god and men , the man christ iesus , who gave himselfe a ransom for all ; and in discharge of this his office of mediation , as the only fit umpire to take up this controversie , was to lay his hand as well upon god , the party so highly offended , as upon man , the party so basely offending . in things concerning god , the priesthood of our mediatour is exercised . s for every high priest is taken from among men , and ordained for men in things pertaining to god . the parts of his priestly function are two ; satisfaction and intercession : the former whereof giveth contentment to gods justice ; the latter solliciteth his mercy , for the application of this benefit to the children of god in particular . whereby it commeth to passe , that god in t shewing mercy upon whom he will shew mercy , is yet for his justice no looser : being both u just , and the justifier of him that beleeveth in iesus . by vertue of his intercession , our mediatour x appeareth in the presence of god for us , and y maketh request for us . to this purpose , the apostle noteth in the fourth to the hebrewes , 1. that we have a great high priest , that is passed into the heavens , iesus the sonne of god . ( vers. 14. ) 2. that we have not an high priest which cannot be touched with the feeling of our infirmities , but was in all things tempted as wee are ; yet without sinne . ( vers. 15. ) betwixt the having of such , and the not having of such an intercessor , betwixt the height of him in regard of the one , and the lowlinesse in regard of his other nature , standeth the comfort of the poore sinner . he must be such a suitour as taketh our cause to heart : and therefore z in all things it behoved him to be made like unto his brethren ; that he might be a mercifull and faithfull high priest . in which respect as it was needfull hee should partake with our flesh and bloud , that he might be tenderly affected unto his brethren : so likewise for the obtaining of so great a suit , it behoved he should be most deare to god the father , and have so great an interest in him , as he might alwayes be sure to be a heard in his requests ▪ who therefore could be no other , but he of whom the father testified from heaven , b this is my beloved sonne , in whom i am well pleased . it was fit our intercessor should be man , like unto our selves ; that we might c boldly come to him , and finde grace to help in time of need : it was fit he should be god , that he might boldly goe to the father , without any way disparaging him ; as being his d fellow , and e equall . but such was gods love to justice , and hatred to sinne ; that he would not have his justice swallowed up with mercy , nor sinne pardoned without the making of fit reparation . and therefore our mediatour must not looke to procure for us a simple pardon without more adoe ; but must be a f propitiation for our sinnes , and redeem us by fine and g ransome : and so not only be the master of our requests , to intreat the lord for us ; but also take upon him the part of an h advocate , to plead full satisfaction made by himselfe , as our i suretie , unto all the debt wherewith we any way stood chargeable . now the satisfaction which our surety bound himselfe to performe in our behalfe , was of a double debt : the principall , and the accessory . the principall debt is obedience to gods most holy law : which man was bound to pay as a perpetuall tribute to his creator , although he had never sinned ; but , being now by his owne default become bankrupt , is not able to discharge in the least measure . his surety therefore being to satisfie in his stead ; none will be found fit to undertake such a payment , but he who is both god and man . man it is fit he should be : because man was the party that by the articles of the first covenant was tied to this obedience ; and it was requisite that , k as by one mans disobedience many were made sinners , so by the obedience of one man likewise , many should be made righteous . againe , if our mediatour were only god , he could have performed no obedience ( the godhead being free from all manner of subjection : ) and if he were a bare man , although he had beene as perfect as adam , in his integrity , or the angels themselves ; yet being left unto himselfe amidst all the temptations of satan & this wicked world , he should be subject to fall , as they were ; or if he should hold out , as l the elect angels did ; that must have been ascribed to the grace and favour of another : whereas the giving of strict satisfaction to gods justice was the thing required in this behalfe . but now being god , as well as man , he by his owne m eternall spirit preserved himselfe without spot : presenting a farre more satisfactory obedience unto god , than could have possibly been performed by adam in his integrity . for beside the infinite difference that was betwixt both their persons , which maketh the actions of the one beyond all comparison to exceed the worth and value of the other : we know that adam was not able to make himselfe holy ; but what holinesse he had , he received from him who created him according to his owne image : so that whatsoever obedience adam had performed , god should have n eaten but of the fruit of the vineyard which himselfe had planted ; and o of his owne would all that have been , which could be given unto him . but christ did himselfe sanctifie that humane nature which he assumed , according to his owne saying , john 17. 19. for their sakes i sanctifie my selfe : and so out of his owne peculiar store did he bring forth those precious treasures of holy obedience , which for the satisfaction of our debt he was pleased to tender unto his father . again , if adam had p done all things which were commanded him , he must for all that have said : i am an unprofitable servant ; i have done that which was my duty to doe . whereas in the voluntary obedience , which christ subjected himselfe unto , the case stood farre otherwise . true it is that if we respect him in his humane nature , q his father is greater than he ; and he is his fathers r servant : yet in that he said , and most truly said , that god was his father , s the jewes did rightly inferre from thence , that he thereby made himselfe equall with god ; and t the lord of hosts himselfe hath proclaimed him to be the man that is his fellow . being such a man therefore , and so highly borne ; by the priviledge of his birth-right , he might have claimed an exemption from the ordinary service whereunto all other men are tied : and by being u the kings sonne , have freed himselfe from the payment of that tribute which was to be exacted at the hands of strangers . when x the father brought this his first-begotten into the world , he said ; let all the angells of god worship him : and at the very instant wherein the sonne advanced our nature into the highest pitch of dignity , by admitting it into the unity of his sacred person , that nature so assumed was worthy to be crowned with all glory and honour : and he in that nature might then have set himselfe downe y at the right hand of the throne of god ; tyed to no other subjection than now he is , or hereafter shall be , when after the end of this world he shall have delivered up the kingdome to god the father . for then also , in regard of his assumed nature , he z shall be subject unto him that put all other things under him . thus the sonne of god , if he had minded only his owne things , might at the very first have attained unto the joy that was set before him : but a looking on the things of others , he chose rather to come by a tedious way , and wearisome journey unto it ; not challenging the priviledge of a sonne , but taking upon him the forme of a meane servant . whereupon in the dayes of his flesh , he did not serve as an honourable commander in the lords host , but as an ordinary souldier : he made himselfe of no reputation , for the time as it were * emptying himselfe of his high state and dignity ; he humbled himselfe , and became obedient untill his death ▪ being content all his life long to be b made under the law : yea so farre , that as he was sent c in the likenesse of sinfull flesh , so he disdained not to subject himselfe unto that law , which properly did concerne sinfull flesh . and therefore howsoever circumcision was by right appliable only unto such as were d dead in their sinnes , and the uncircumcision of their flesh ; yet he , in whom there was no body of the sinnes of the flesh to be put off , submitted himselfe notwithstanding thereunto : not only to testifie his communion with the fathers of the old testament ; but also by this meanes to tender unto his father a bond , signed with his owne bloud , whereby he made himselfe in our behalfe a debtour unto the whole law . for i testifie ( saith e the apostle ) to every man that is circumcised , that he is a debtour to the whole law . in like manner baptisme appertained properly unto such as were defiled , and had need to have their f sinnes washed away : and therefore when all the land of judea , and they of jerusalem went out unto john , they g were all baptized of him in the river jordan , confessing their sinnes . among the rest came our saviour also : but the baptist considering that he had need to be baptized by christ , and christ no need at all to be baptized by him , refused to give way unto that action ; as altogether unbefitting the state of that immaculat lamb of god , who was to take away the sinne of the world . yet did our mediatour submit himselfe to that ordinance of god also : not only to testifie his communion with the christians of the new testament ; but especially ( which is the reason yeelded by himselfe ) because h it became him thus to fulfill all righteousnesse . and so having fulfilled all righteousnesse , whereunto the meanest man was tied , in the dayes of his pilgrimage ( which was more than he needed to have undergone , if he had respected only himselfe : ) the workes which he performed were truly works of supererogation , which might be put upon the account of them whose debt he undertook to discharge ; and being performed by the person of the sonne of god , must in that respect not only be equivalent , but infinitely overvalue the obedience of adam and all his posterity , although they had remained in their integrity , & continued untill this houre instantly serving god day & night . and thus for our maine and principall debt of obedience , hath our mediator given satisfaction unto the iustice of his father ; with i good measure , pressed down , shaken together , & running over . but beside this , we were liable unto another debt ; which we have incurred by our default , and drawn upon our selves by way of forfeiture , and nomine poenae . for as k obedience is a due debt ; and gods servants in regard thereof are truly debters : so likewise is sinne a l debt , and sinners m debters , in regard of the penalty due for the default . and as the payment of the debt which commeth nomine poenae , dischargeth not the tenant afterwards from paying his yearly rent ; which of it selfe would have been due , although no default had been committed : so the due payment of the yearly rent , after the default hath been made , is no sufficient satisfaction for the penalty already incurred . therefore our surety , who standeth chargeable with all our debts , as he maketh paiment for the one by his active , so must he make amends for the other by his passive obedience : he must first n suffer , & thē enter into his glory . o for it became him , for whom are all things , and by whom are all things , in bringing many sons unto glory , to make the captain of their salvation perfect ( that is , a perfect accomplisher of the work wch he had under takē ) through sufferings . the godhead is of that infinit perfection , that it cannot possibly be subject to any passion . he therefore that had no other nature but the godhead , could not pay such a debt as this ; the discharge whereof consisted in suffering and dying . it was also fit , that gods justice should have bin satisfied in that nature which had transgressed ; and that the same nature should suffer the punishment , that had committed the offence . p for asmuch then as the children were partakers of flesh and blood , he also himselfe likewise tooke part of the same : that through death he might destroy him that had the power of death , that is , the devill ; and deliver them who through feare of death were all their life time subject to bondage : such and so great was the love of god the father towards us , that q hee spared not his owne sonne , but delivered him up for us all : and so transcendent was the love of the sonne of god , towards the sonnes of men , that he desired not to be spared ; but rather than they should lye under the power of death , was of himselfe most willing to suffer death for them . which seeing in that infinite nature , which by eternall generation he received from his father , he could not doe ; he resolved in the appoynted time to take unto himselfe a mother , and out of her substance to have a body framed unto himselfe , wherein he might r become obedient unto death , even the death of the crosse , for our redemption . and therefore s when he commeth into the world , he saith unto his father , a body hast thou fitted me ; lo , i come to doe thy will , o god . by the which will ( saith the t apostle ) we are sanctified , through the offering of the body of jesus christ once for all . thus we see it was necessary for the satisfaction of this debt , that our mediator should be man : but he that had no more in him than a man , could never be able to goe thorow with so great a worke . for if there should be found a man as righteous as adam was at his first creation , who would be content to suffer for the offence of others : his suffering possibly might serve for the redemption of one soule ; it could be no sufficient ransome for those u innumerable multitudes that were to be x redeemed to god out of every kindred , and tongue , and people , and nation . neither could any man or angell be able to hold out , if a punishment equivalent to the endlesse sufferings of all the sinners in the world should at once be laid upon him . yea the very powers of christ himselfe , upon whom y the spirit of might did rest , were so shaken in this sharp encounter ; that he , who was the most accomplisht patterne of all fortitude , stood z sore amazed and a with strong crying and teares prayed that , b if it were possible , the hour might passe from him . c this man therefore being to offer one sacrifice for sins for ever ; to the burning of that sacrifice he must not only bring the d coals of his love as strong as death , and as ardent as the fire which hath a most vehement flame , but he must adde thereunto those everlasting burnings also , e even the flames of his most glorious deity : and therefore f through the eternall spirit must he offer himselfe without spot unto god ; that hereby he might g obtaine for us an eternall redemption . the bloud whereby the church is purchased , must be h gods owne blood : and to that end must i the lord of glory be crucified ; k the prince and author of life be killed ; he l whose eternall generation no man can declare , be cut off out of the land of the living ; and the man that is gods owne fellow be thus smitten ; according to that which god himselfe foretold by his prophet . m awake , o sword , against my shepherd , and against the man that is my fellow , saith the lord of hosts : smite the shepherd , and the sheep shall be scattered . the people of israell , we reade , did so value the life of david their king , that they counted him to be worth n ten thousand of themselves : how shall we then value the life of o davids lord ; p who is the blessed & only potentate , the king of kings , and lord of lords ? it was indeed our nature that suffered ; but he that suffered in that nature , q is over all , god blessed for ever : and for such a person to have suffered but one houre , was more than if all other persons had suffered ten thousand millions of years . but put case also , that the life of any other singular man might be equivalent to all the lives of whole mankinde : yet the laying down of that life would not be sufficient to doe the deed , unlesse he that had power to lay it down , had power likewise to take it up again . for to be detained alwayes in that prison , r from whence there is no comming out , before the payment of the uttermost farthing ; is to lie alwaies under execution , and so to disanull quite the plea of that full paymēt of the debt wherein our surety stood engaged for us . and therefore the apostle upon that ground doth rightly conclude ; that s if christ be not raised , our faith is vaine , we are yet in our sinnes ; and consequently , that as he must be t delivered to death for our offences , so he must be raised again for our justification . yea , our saviour himselfe , knowing full well what he was to undergoe for our sakes , told us before hand , that the comforter whom he would send unto us , should u convince the world , that is , fully satisfie the consciences of the sonnes of men , concerning that x everlasting righteousnesse which was to be brought in by him , upon this very ground : because i goe to my father , and ye see me no more . for if he had broken prison , and made an escape , the payment of the debt , which as our surety he took upon himselfe , being not yet satisfied , he should have been seene here againe : heaven would not have held him , more then paradise did adam , after he had fallen into gods debt and danger . but our saviour raising himselfe from the dead , presenting himselfe in heaven before him unto whom the debt was owing , and maintaining his standing there , hath hereby given good proofe , that he is now a free-man , and hath fully discharged that debt of ours for which he stood committed . and this is the evidence we have to shew of that righteousnesse , whereby we stand justified in gods sight : according to that of the apostle . y who shall lay any thing to the charge of gods elect ? it is god that justifieth : who is he that condemneth ? it is christ that died , yea rather that is risen again ; who is even at the right hand of god , who also maketh intercession for us . now although an ordinary man may easily part with his life ; yet doth it not lye in his power to resume it againe at his own will and pleasure . but he that must doe the turne for us , must be able to say as our iesvs did . z i lay down my life , that i may take it again . no man taketh it from me , but i lay it downe of my selfe : i have power to lay it down , and i have power to take it againe . and in another place : a destroy this temple , and in three dayes i will raise it up ; saith he unto the jewes , speaking of the temple of his body . an humane nature then he must have had , which might be subject to dissolution : but being once dissolved , he could not by his owne strength ( which was the thing here necessarily required ) raise it up againe ; unlesse he had b declared himselfe to be the son of god with power , by the resurrection from the dead . the manhood could suffer , but not overcome the sharpnesse of death : the godhead could suffer nothing , but overcome any thing . he therefore that was both to suffer and to overcome death for us , must be partaker of both natures : that c being put to death in the flesh , he might be able also to quicken himselfe by his owne spirit . and now are wee come to that part of christs mediation , which concerneth the conveiance of d the redemption of this purchased possession unto the sons of men . a deare purchase indeed , which was to be redeemed with no lesse price then the bloud of the sonne of god ▪ but what should the purchase of a stranger have been to us ? or what should we have beene the better for all this ; if we could not derive our descent from the purchaser , or raise some good title whereby we might estate our selves in his purchase ? now this was the manner in former time in israell , concerning redemptions ▪ that unto him who was the next of kinne belonged the right of being e goël , or the redeemer . and iob had before that left this glorious profession of his faith unto the perpetuall memory of all posterity . f i know that my goël or redeemer liveth , and at the last shall arise upon the dust ( or , stand upon the earth : ) and after this my skinne is spent ; yet in my flesh shall i see god . whom i shall see for my selfe , and mine eyes shall behold , and not another for me . whereby we may easily understand , that his and our redeemer was to be the invisible god , and yet in his assumed flesh made visible even to the bodily eyes of those whom he redeemed . for if he had not thus assumed our flesh , how should we have been of his bloud , or claimed any kindred to him ? and unlesse the godhead had by a personall union beene unseparably conjoyned unto that flesh ; how could he therein have beene accounted our next of kinne ? for the better clearing of which last reason ; we may call to mind that sentence of the apostle . g the first man is of the earth earthy : the second man is the lord from heaven . where , notwithstanding there were many millions of men in the world betwixt these two ; yet we see our redeemer reckoned the second man . and why ? but because these two were the only men who could be accounted the prime fountains , from whence all the rest of mankinde did derive their existence and being . for as all men in the world by meane descents do draw their first originall from the first man : so in respect of a more immediate influence of efficiencie and operation do they owe their being unto the second man , as he is the lord from heaven . this is gods own language unto jeremy . h before i formed thee in the belly , i knew thee : and this is davids acknowledgement , for his part . i thy hands have made me and fashioned me ; k thou hast covered me in my mothers wombe : l thou art he that took me out of my mothers bowels . and jobs , for his also . m thy hands have made me and fashioned me together round about : thou hast clothed me with skin and flesh , and hast fenced me with bones and sinews . and the n apostles , for us all : in him we live , and move , and have our being . who inferreth also thereupon , both that we are the off-spring or generation of god ; and that he is not farre from every one of us . this being to be admitted for a most certaine truth ( notwithstanding the opposition of all gain-sayers ▪ ) that * god doth more immediately concurre to the generation and all other motions of the creature , then any naturall agent doth or can doe . and therefore , if o by one mans offedce , death raigned by one ; much more they which receive abundance of grace & of the gift of righteousnes , shall raign in life by one , jesus christ , considering that this second man is not only as universall a principle of all our beings , as was that first , and so may sustaine the common person of us all , as well as he ▪ but is a far more immediate agent in the production thereof : not , as the first , so many generations removed from us , but more near unto us then our very next progenitours ; and in that regard justly to be accounted our next of kinne , even before them also . yet is not this sufficient neither : but there is another kinde of generation required , for which we must be beholding unto the second man , the lord from heaven ; before we can have interest in this purchased redemption . for as the guilt of the first mans transgression is derived unto us by the meanes of carnall generation ▪ so must the benefit of the second mans obedience be conveyed unto us by spirituall regeneration . and this must be layd downe as a most undoubted verity : that , p except a man be born again , he cannot see the kingdome of god ; and that every such must be q born , not of bloud , nor of the will of the flesh nor of the will of man , but of god . now , as our mediatour in respect of the adoption of sons , which he hath procured for us , r is not ashamed to call us brethren : so in respect of this new birth , whereby he begetteth us to a spirituall & everlasting life , he disdaineth not to owne us as his children . s when thou shalt make his soul an offering for sin , hee shall see his seed : saith the prophet esaias . t a seed shall serve him ; it shall be accounted to the lord for a generation : saith his father david likewise of him . and he himselfe , of himselfe ▪ u behold i , and the children which god hath given me . vvhence the apostle deduceth this conclusion : x forasmuch then as the children are partakers of flesh and bloud , he also himselfe likewise tooke part of the same . he himselfe , that is , he who was god equall to the father , for who else was able to make this y new creature , but the same z god that is the creator of all things ? ( no lesse power being requisite to the effecting of this , then was at the first to the producing of all things out of nothing : ) and these new a babes being to be b borne of the spirit ; who could have power to send the spirit , thus to beget them , but the father and the sonne from whom he proceeded ? the same blessed spirit , who framed the naturall body of our lord in the wombe of the virgin , being to new mould and fashion every member of his mysticall body unto his similitude and likenesse . for the further opening of which mystery ( which went beyond the apprehension of c nicodemus , though a master of israel ) we are to consider ; that in every perfect generation , the creature produced receiveth two things from him that doth beget it : life and likenesse . a curious limmer draweth his own sonnes portraiture to the life ( as we say ) yet , because there is no true life in it , but a likenesse only ; he cannot be said to be the begetter of his picture , as he is of his son . and some creatures there be that are bred out of mudde or other putrid matter : which although they have life , yet because they have no correspondence in likenesse unto the principle from whence they were derived , are therefore accounted to have but an improper and equivocall generation . whereas in the right and proper course of generation ( others being esteemed but monstrous births that swarve from that rule ) every creature begetteth his like : — nec imbellem feroces progener ant aquilae columbam . now touching our spirituall death & life , these sayings of the apostle would be thought upon . d wee thus judge , that if one dyed for all , then were all dead : and that be dyed for all , that they which live , should not henceforth live unto themselves but unto him which dyed for them and rose againe . e god who is rich in mercy , for his great love wherewith he loved us , even when we were dead in sin , hath quickened us together with christ . f and you being dead in your sins , and the uncircumcision of your flesh , hath hee quickened together with him , having forgiven you all trespasses . g i am crucified with christ . neverthelesse i live , yet not i , but christ liveth in mee : and the life which i now live in the flesh , i live by the faith of the son of god , who loved mee and gave himselfe for me . from all which we may easily gather , that if by the obedience and sufferings of a bare man , though never so perfect , the most soveraigne medicine that could be thought upon should have beene prepared for the curing of our wounds : yet all would be to no purpose , we being found dead , when the medicine did come to be applyed . our physitian therefore must not only be able to restore us unto health , but unto life it selfe : which none can do but the father , son and holy ghost ; one god , blessed for ever ▪ to which purpose , these passages of our saviour also are to be considered . h as the father hath life in himselfe : so hath he given to the son to have life in himselfe . i as the living father hath sent me , and i live by the father : so he that eateth me , even he shall live by me . k i am the living bread , which came downe from heaven ; if any man eat of this bread , he shall live for ever : and the bread that i will give ; is my flesh , which i will give for the life of the world . the substance whereof is briefly comprehended in this saying of the apostle : l the last adam was made a quickening spirit . an adam therefore and perfect man must he have been ; that his flesh , given for us upon the crosse , might be made the conduit to convey life unto the world : and a quickening spirit he could not have been , unlesse he were god , able to make that flesh an effectuall instrument of life by the operation of his blessed spirit . for , as himselfe hath declared , m it is the spirit that quickeneth ; without it , the flesh would profit nothing . as for the poynt of similitude and likenesse : we reade of adam , after his fall , that he n beg at a son in his owne liknesse , after his image . and generally , as well touching the carnall as the spirituall generation , our saviour hath taught us this lesson . o that which is borne of the flesh , is flesh ; and that which is borne of the spirit , is spirit . whereupon the apostle maketh this comparison betwixt those who are borne of that first man , who is of the earth earthy , and of the second man , who is the lord from heaven . p as is the earthy , such are they that are earthy ; and as is the heavenly , such are they also that are heavenly : and as we have borne the image of the earthy , we shall also beare the image of the heavenly . we shall indeed hereafter bear it in full perfection : when q the lord jesus christ shall change our base body , that it may be fashioned like unto his glorious body ; according to the working , whereby hee is able even to subdue all things unto himselfe . yet in the mean time also , such a conformity is required in us unto that heavenly man , that r our conversation must be in heaven , whence we look for this saviour : and that we must s put off , concerning the former conversation , that old man , which is corrupt according to the deceitfull lusts , and be renewed in the spirit of our mind , and put on the new man , which after god is created in righteousnesse and true holinesse . for as in one particular point of domesticall authority , t the man is said to be the image and glory of god , and the woman the glory of the man : so in a more universall maner is christ said to be u the image of god , even x the brightnesse of his glory , & the expresse image of his person ; and we y to be conformed to his image , that he might be the first-born among those many brethren , who in that respect are accounted z the glory of christ . we read in the holy story , that god a tooke of the spirit which was upon moses , and gave it unto the seventy elders ; that they might bear the burden of the people with him , and that he might not beare it , as before he had done , himselfe alone . it may be , his burden being thus lightened , the abilities that were left him for government were not altogether so great , as the necessity of his former employment required them to have beene : and in that regard , what was given to his assistants , might perhaps be said to be taken from him . but we are sure the case was otherwise in him of whom now we speake : unto whom b god did not thus give the spirit by measure . and therefore although so many millions of beleivers do continually receive this c supply of the spirit of iesus christ ; yet neither is that fountaine any way exhausted , nor the plenitude of that well-spring of grace any whit empayred or diminished : it being gods pleasure , d that in him should all fullnesse dwell ; and that e of his fulnesse all we should receive grace for grace . that as in the naturall generation there is such a correspondence in all parts betwixt the begetter and the infant begotten , that there is no member to be seen in the father , but there is the like answerably to be found in the child , although in a far lesse proportion : so it falleth out in this spirituall , that for every grace which in a most eminent manner is found in christ , a like grace will appeare in gods childe , although in a far inferiour degree ; similitudes & likenesses being defined by the logicians to be comparisons made in quality , and not in quantity . vve are yet further to take it into our consideration , that by thus enliving and fashioning us according to his owne image , christs purpose was not to raise a seed unto himselfe dispersedly and distractedly , but to f gather together in one the children of god that were scattered abroad : yea and to g bring all unto one head by himselfe , both them which are in heaven and them which are on the earth . that as in the tabernacle , h the vaile divided between the holy place and the most holy ; but the curtains which covered them both were so coupled together with the taches , that it might still i be one tabernacle : so the church militant and triumphant , typified thereby , though distant as far the one from the other as heaven is from earth , yet is made but one tabernacle in jesus christ ; k in whom all the building fitly framed together groweth unto an holy temple in the lord , and in whom all of us are builded together for an habitation of god through the spirit . the bond of this mysticall union betwixt christ and us ( as l elsewhere hath more fully been declared ) is on his part that m quickening spirit , which being in him as the head , is from thence diffused to the spirituall animation of all his members : and on our part n faith , which is the prime act of life wrought in those who are capable of understanding by that same spirit . both wherof must be acknowledged to be of so high a nature : that none could possibly by such ligatures knit up so admirable a body , but he that was god almighty . and therefore although we did suppose such a man might be found who should perform the law for us , suffer the death that was due to our offence and overcome it ; yea and whose obedience and sufferings should be of such valve , that it were sufficiett for the redemption of the whole world : yet could it not be efficient to make us live by faith , unlesse that man had been able to send gods spirit to apply the same unto us . vvhich as no bare man or any other creature whatsoever can doe ; so for faith we are taught by s. o paul , that it is the operation of god , and a worke of his power , even of that same power , wherewith christ himselfe was raised from the dead . vvhich is the ground of that prayer of his , that the p eyes of our understanding being enlightened , we might know what is the exceeding greatnesse of his power to ms-ward who beleeve , according to the working of his mighty power , which he wrought in christ when be raised him from the dead , and set him at his own right hand in the heavenly places , farre above all principality , and power , and might , and every name that is named not only in this world but also in that to come : and hath put all things under his feet , and gave him to be head over all things to the church ; which is his body , the fulnesse of him that filleth all in all . yet was it fit also , that the head should be of the same nature with the body which is knit unto it ▪ and therefore that he should so be god , as that he might partake of our flesh likewise . q for we are members of his body , saith the same apostle ; of his flesh , and of his bones . and r except ye eat the flesh of the sonne of man , saith our saviour himselfe , and drink his bloud ; ye have no life in you . s he that eateth my flesh , and drinketh my bloud , dwelleth in me , & i in him . declaring thereby , first , that by this mysticall and supernaturall union we are as truly conjoyned with him , as the meat and drink we take is with us ; when by the ordinary worke of nature it is converted into our owne substance . secondly , that this conjunction is immediately made with his humane nature . thirdly , that the t lamb slaine , that is , u christ crucified , hath by that death of his made his flesh broken and his bloud poured out for us upon the crosse to be fit food for the spirituall nourishment of our soules ; and the very well-spring from whence , by the power of his god-head , all life and grace is derived unto us . upon this ground it is , that the apostle telleth us , that we x have boldnesse to enter into the holiest by the bloud of jesus ; by a new and living way which he hath consecrated for us , through the vaile , that is to say , his flesh . that as in the tabernacle , there was no passing from the holy to the most holy place , but by the vaile : so now there is no passage to be looked for from the church militant to the church triumphant , but by the flesh of him , who hath said of himselfe ; y i am the way , the truth , and the life , no man commeth unto the father but by me . jacob in his dreame beheld z a ladder set upon the earth , the top whereof reached to heaven , and the angels of god ascending and descending on it , the lord himself standing above it . of which vision none can give a better interpretation then he , who was prefigured therein , gave unto nathanael . a hereafter you shall see heaven opened , and the angels of god ascending and descending upon the son of man . whence we may well collect , that the only meanes whereby god standing above , and his israel lying here below are conjoyned together , and the only ladder whereby heaven may be scaled by us , is the son of man . the type of whose flesh , the vaile , was therefore commanded to be b made with cherubims ; to shew that we come c to an innumerable company of angels , when we come to iesus the mediatour of the new testament : who as the head of the church hath power to d send forth all those ministring spirits , to minister for them who shall be heirs of salvation . lastly , we are to take into our consideration , that as in things concerning god , the maine execution of our sauiours priesthood doth consist ; so in things concerning man he exerciseth both his propheticall office , whereby he openeth the will of his father unto us , and his kingly , whereby he ruleth and protecteth us . it was indeed a part of e the priests office in the old testament to instruct the people in the law of god , and yet were f they distinguished from prophets : like as in the new testament also , g prophets as well as apostles are made a different degree from ordinary pastours and teachers who received not their doctrine by immediate inspiration from heaven ; as those other h holy men of god did , who spake as they were moved by the holy ghost . whence saint paul putteth the hebrewes in mind , that god who i in sundry parts , and in sundry manners spake in time past unto the fathers by the prophets , hath in these last dayes spoken unto us by his son christ jesus : whom therefore he styleth k the apostle , as well as the high priest of our profession ; who was faithfull to him that appointed him , even as moses was in all his house . now moses , we know , had a singular preeminence above all the rest of the prophets : according to that ample testimony which god himself giveth of him . l if there be a prophet among you , i the lord will make my self knowne unto him in a vision , and will speake unto him in a dream . my servant moses is not so , who is faithfull in all mine house : with him well i speake mouth to mouth , even apparently , and not in dark speeches , and the similitude of the lord shall be behold . and therefore we finde , that our mediatour in the execution of his propheticall office is in a more peculiar manner likened unto moses : which he himself also did thus foretell . m the lord thy god will raise up unto thee a prophet from the midst of thee , of thy brethren , like unto me , umto him ye shall hearken . according to all that thou desiredst of the lord thy god in horeb , in the day of the assembly , saying , let me not heare againe the voyce of the lord my god , neither let me see this great fire any more , that i dye not . and the lord said unto me , they have well spoken , that which they have spoken . i will raise them up a prophet from among their brethren , like unto thee , and will put my words into his mouth , and he shall speak unto them all that i shall command him . and it shall come to passe , that whosoever will not hearken unto my words , which he shall speak in my name , i will require it of him . our prophet therefore must be a man raised from among his brethren the israelites ( n of whom , as concerning the flesh , he came ) who was to performe unto us that which the fathers requested of moses : o speak thou to us , and we will hear ; but let not god speak with us , lest we dye . and yet ( that in this also we may see , how our mediatour had the preeminence ) p when aaron and all the children of israel were to receive from the mouth of moses all that the lord had spoken with him in mount sinai , they were afraid to come nigh him , by reason of the glory of his shining countenance : so that he was faine to put a vaile over his face , while he spake unto them that which he was commanded . but that which for a time was thus q made glorious , had no glory in respect of the glory that excelleth ; and both the glory thereof , and the vaile which covered it , are now abolished in christ : the vaile of whose flesh doth so overshadow r the brightnesse of his glory , that yet under it we may s behold his glory , as the glory of the only begotten of the father ; yea and t we all with open face , beholding as in a glasse the glory of the lord , are changed into the same image from glory to glory , even as by the spirit of the lord . and this is daily effected by the power of the ministery of the gospell , instituted by the authority , and seconded by the power , of this our great prophet : whose transcendent excellency beyond moses ( unto whom , in the execution of that function , he was otherwise likened is thus set forth by the apostle . u he is counted worthy of more glory then moses , in as much as he who hath builded the house hath more honour then the house . for every house is builded by some one : but he that built all things is god . and moses verily was faithfull in all his house , as a servant , for a testimony of those things which were to be spoken after : but christ as the son , over his owne house . x this house of god is no other then the church of the living god : whereof as he is the only lord , so is he properly the only builder . christ therefore being both the lord and the y builder of his church , must be god as well as man : which is the cause , why we finde all the severall mansions of this z great house to carry the title indifferently of a the churches of god and b the churches of christ . true it is , that there are other ministeriall builders , whom christ employed in that service : this being not the least of those gifts which he bestowed upon men at his triumphant ascension into heaven , that c he gave not only ordinary pastours and teachers , but apostles likewise , and prophets , & evangelists ; for the perfecting of the saints , for the worke of the ministery , for the edifying of the body of christ . which what great power it required , he himself doth fully expresse in passing the grant of this high commission unto his apostles . d all power is given unto me in heaven and in earth . go ye therefore and teach all nations , baptizing them in the name of the father , and of the son , & of the holy ghost ; teaching them to observe all things whatsoever i have commanded you : and lo , i am with you alway , even unto the end of the world , amen . s. paul professeth of himself , that he e laboured more abundantly then all the rest of the apostles : yet not i , saith he , but the grace of god which was with me . and therefore although f according to that grace of god which was given unto him , he denieth not but that , as a wise master-builder , he had laid the foundation ; yet he acknowledgeth that they upon whom he had wrought , were gods building as well as gods husbandry . for who , saith g he , is paul , and who is apollo , but ministers by whom you beleeved , even as the lord gave to every man ? i have planted , apollo watered ▪ but god gave the increase . so then neither is he that planteth anything , neither he that watereth : but god that giveth the increase . two things therefore we finde in our great prophet , which do far exceed the ability of any bare man ; and so do difference him from all the h holy prophets , which have beene since the world began . for first we are taught ; that i no man knoweth the father , save the son , and hee to whomsoever the son will reveale him : and that k no man hath seen god at anytime ; but the only begotten son , which is in the bosome of the father , he hath declared him . being in his bosome , he is become conscious of his secrets , and so out of his own immediate knowledge enabled to discover the whole will of his father unto us . whereas all other prophets and apostles receive their revelations at the second hand , and according to the grace given unto them by the spirit of christ . witnesse that place of s. peter for the prophets : l of which salvation the prophets have enquired and searched diligently , who prophesied of the grace that should come unto you ; searching what or what manner of time the spirit of christ which was in them did signifie , when it testified before hand the sufferings of christ and the glory that should follow . and for the apostles , those heavenly words which our saviour himselfe uttered unto them , whilst he was among them . m when the spirit of truth is come , he will guide you into all truth : for he shall not speak of himselfe , but whatsoever he shall heare , that shall he speake ; and he will shew you things to come . he shall glorifie me : for he shall receive of mine , & shew it unto you . all things that the father hath , are mine : therefore said i , that he shall take of mine , and shall shew it unto you . secondly , all other prophets and apostles can do more ( as hath been said ) but plant and water ; only god can give the increase ▪ they may teach indeed and baptize ; but unlesse christ were with them by the powerfull presence of his spirit , they would not be able to save one soule by that ministery of theirs . we , n as lively stones , are built up a spirituall house : but , o except the lord doe build this house , they labour in vaine that build it . for who is able to breath the spirit of life into those dead stones , but he , of whom it is written ? p the hour is comming , and now is , when the dead shall heare the voyce of the son of god ; and they that hear it , shall live . and again : q awake thou that sleepest , and arise from the dead , and christ shall give thee light . who can awake us out of this dead sleep , and give light unto these blinde eyes of ours ; but the lord our god , unto whom we pray , that he would r lighten our eyes , least we sleep the sleep of death ? and as a blinde man is not able to conceive the distinction of colours , although the skilfullest man alive should use all the art he had to teach him ; because he wanteth the sense whereby that object is discernable : so s the naturall man perceiveth not the things of the spirit of god ( for they are foolishnesse unto him ; ) neither can he know them , because they are spiritually discerned . vvhereupon the apostle concludeth , concerning himselfe and all his fellow-labourers ; that t god who commanded the light to shine out of darknesse , hath shined in our hearts , to give the light of the knowledge of the glory of god , in the face of iesus christ : but we have this treasure in earthen vessels , that the excellency of the power may be of god , and not of us . our mediatour therefore ( who must u be able to save them to the uttermost that come unto god by him ) may not want the excellency of the power , whereby he may make us capable of this high knowledge of the things of god , propounded unto us by the ministery of his servants : and consequently , in this respect also , must be god , as well as man . there remaineth the kingdome of our redeemer : described thus by the prophet esay . x of the increase of his government and peace there shall be no end , upon the throne of david and upon his kingdome ; to order it , and to establish it with judgement and with justice , from henceforth even for ever . and by daniel . y behold , one like the son of man came with the clouds of heaven , and came to the ancient of daies ; and they brought him near before him . and there was given him dominion and glory and a kingdome , that all people , nations , & languages should serve him his dominion is an everlasting dominion , which shall not passe away , and his kingdome that which shall not be destroyed . and by the angel gabriel , in his ambassage to the blessed virgin . z behold thou shalt conceive in thy womb , and bring forth a son , and shalt call his name iesus . he shall be great , and shall be called the son of the highest : and the lord god shall give him the throne of his father david and he shall reigne over the house of iacob for ever ; and of his kingdome there shall be no end . this is that new a david our king , whom god hath raised up unto his b owne israel ▪ who was in truth , that which he was called ▪ the son of man , and the sonne of the highest that in the one respect , c we may say unto him , as the israelites of old did unto their david ; d behold , we are thy bone and thy flesh : and in the other , sing of him as david himself did ; e the lord said unto my lord , sit thou at my right hand untill i make thine enemies thy footstoole . so that the promise made unto our first parents , that f the seed of the woman should bruise the serpents head , may well stand with that other saying of s. paul ; that g the god of peace shal bruise satan under our feet : seeing h for this very purpose the son of god was manifested i in the flesh , that he might destroy the works of the divel . and still that foundation of god will remaine unshaken : k i , even i am the lord , and beside mee there is no saviour . l thou shalt know no god but me : for there is no saviour beside me . two speciall branches there bee of this kingdome of our lord and saviour : the one of grace , whereby that part of the church is governed which is militant upon earth ; the other of glory , belonging to that part which is triumphant in heaven . here upon earth , as by his propheticall office he worketh upon our mind and understanding , so by his kingly he ruleth our will and affections ; m casting down imaginations and every high thing that exalteth it selfe against the knowledge of god , and bringing into captivity every thought to the obedience of christ . where , as we must needs acknowledge , that n it is god which worketh in us both to will and to doe , and that it is o hee which sanctifieth us wholly ▪ so are wee taught likewise to believe , that p both he who sanctifieth , and they who are sanctified , are all of one , namely of one and the selfe same nature ; that the sanctifier might not be ashamed to call those ; who are sanctified by him , his brethren ▪ that as their nature was corrupted and their bloud tainted in the first adam , so it might be restored again in the second adam ; and that as from the one a corrupt , so from the other a pure and undefiled nature might be transmitted unto the heirs of salvation . the same q god that giveth grace , is he also that giveth glory ▪ yet so , that the streams of both of them must runne to us through the golden pipe of our saviours humanity ▪ r for since by man came death ; it was fit that by man also should come the resurrection of the dead . even by that man , who hath said , s who so eateth my flesh ▪ and drinketh my bloud , hath eternall life ; and i will raise him up at the last day . who , then t shall come to bee glorified in his saints , and to be made marvellous in all them that beleeve : and shall change this base body of ours , that it may be fashioned like unto his own glorious body , according to the working whereby he is able even to subdue all things unto himselfe unto him therefore that hath thus loved us , and washed us from our sinnes in his own bloud , and hath made us kings and priests unto god and his father ; to him be glory and dominion for ever and ever . amen . philip . 3 , 8. i count all things but losse for the excellency of the knowledge of christ iesus my lord . finis . notes, typically marginal, from the original text notes for div a64650e-130 a pro. 30. 3 , 4. b ioh. 3. 13. c esai , 9. 6. d exod. 9. 16. e ibid. chap. 10 14. & 11. 6. f iohn 17. 5. g prov. 8. 30. h dan. 2. 11. i rom. 9. 5. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . iohn 1. 14. k exod. 40. 34 , 35. l heb. 9. 9. 11. m heb. 3. 3. 6. n ioh. 2. 19. 21. o 2 chron. 9. 1 , 2. p colos. 2. 9. q 2 chro. 6. 18. r 1. tim. 3. 16. s esai . 7. 11. 4. t gal. 4. 4. u ioh. 1. 3. coloss. 1. 16. x act. 3. 11. y 1. king. 8. 27. z heb. 7. 3. with esai 53. 8. & mica . 5. 2. a john 14. 28. b ioh. 5. 18. phil. 1. 6. c ioh. 8. 58. d matth 22. 42 , 43 , &c. e col. 2. 9. f gal. 4. 4 , 5 , 7. g ioh. 1. 14. & 3. 16. h ioh. 1. 12. * propter quod unumquodque est tale , illud ipsum est magis tale . i rom. 8. 29. k exod. 4. 22 , 23. see ierem. 31. 9. l heb. 12. 23. m rom. 8. 17. gal. 4. 7. n 1. iohn 5. 7. o iohn 1. 14. p gal. 4. 4. q luke 1. 42. r {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . iam. 5. 17. s {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . act. 14 15 t heb. 5 7. u 2 cor. 13. 4. heb. 2. 17 , 18. & 4. 15. x heb. 7. 3. y rom. 5. 12. z luk. 1. 35. a gal. 4. 6. rom. 8. 9. b luk. 1. 38 , 48. c luk. 1. 35. d exod. 37. 〈◊〉 . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 1. pet. 1. 12. e luk. 1. 34. f ibid. ver. 35. g ibid. ver. 37. h 1. sam. 6. 19. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . i exod. 3. 2 , 3 , 5 , 6. act. 7. 31 , 32. k heb. 12. 19. l esay 33. 14. m num. 12. 6 , 7 , 8. exod. 33. 12. n exod. 33. 18 , 20. o esay 41. 8. 2 chro. 20. 7. iames 2. 23. p rom. 4. 15 , 16. gal. 3. 7. q gen. 18. 27. r 2. pet. 2. 11. s esay 6. 2. t levit. 26. 11 , 1● . ezech. 37. 26 , 27. revel. 21. 3. u heb 3. 6. x ephes. 2. 2 〈◊〉 . y 2 cor. 6. 16. z iohn 17. 20 , 21 , 22 , 23. a matth. 1. 21. 23. see anselms cur deus homo . b 1 tim. 2. 5. c heb. 2 14. * sic pax facta , foedusque percussum : secutaque res mira dectu , ut relictis sedibus suis novam in vrbem hostes demigrorent , & cum generis suis avitas opes pro dote sociarent . l. flor. histor. . rom. lib. 1. cap. 1. d rom. 5. 10. e ephes. 2. 14 , 16. f ioh. 20. 17. g heb. 2 , 11. h heb. 11. 16. i heb. 2. 13. k deut. 32. 6. l 1 pet. 1. 17 , 18 , 19. m 1 sam 2 , 25. n iob 9. 32 , 33. o revel. 5. 3 , 4. p ibid. vers. 5. q ioh. 2 , 1 , 2. r 1 tim. 2. 5 , 6. s heb. 5. 1. & 2. 17. t rom. 9. 15 , 16. u rom. 3. 26. x heb. 9. 24. y rom. 8. 34. hebr. 7. 25. z heb. 2. 17. a iohn 11. 42. b matth. 3. 17. c heb. 4. 16. d zach. 13. 7. e phil. 2. 6. f {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rom. 3. 25. 1 iohn 2. 2. & 4. 10. g {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . matt. 20. 28. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 1 tim. 2. 6. see iob 33. 24 h 1 iohn 2. 1. i heb. 7. 12. k rom. 5. 19. l 1 tim. 5. 21. m heb. 9. 14. n 1 cor. 9. 7. o 1 chron. 29. 14 , 16. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p luke 17. 10. q ioh. 14. 28. r esay 53. 11. mar. 12. 18. s iohn 5. 18. t zach. 13. 7. u matth. 17. 25 , 26. x heb. 1. 6. y heb. 12. 2. z 1 cor. 15. 27. a philip . 2. v. 4 , 5 , 7 , 8. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} phil. 2. 7. b gal. 4. 4. c rom. 8. 3. d coloss. 2. 11 , 13. e gal. 5. 3. f act. 22. 16. g matth. 3. 6. mark 1. 5. h matth. 3. 15. i luk. 6. 38. k luk. 17. 10. rom. 8. 12. gal. 5. 3. l matth. 6. 12. compared with luk. 11. 4. m {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . luk. 14. 4. matth. 13. 16. n luk. 24. 26. o heb. 2. 10. p heb. 2. 14 , 15. q rom. 8. 12. r phil. 2. 8. s heb , 10. 5 , 7 t ibid. vers. 9 , 10. u revel. 7. 9. x revel. 5. 9. y esay 11. 2 ▪ z mark 14. 33. luk. 22. 44. a heb. 5. 7. b mar. 14. 35 , 36. c heb. 10. 12. d cantic. 8. 6. e esay 33. 14. f heb. 9. 14. g ibid ver. 12. h act. 20. 28. i 1 cor. 2. 8. k act. 3. 15. l esay 53. 8. m zach. 13. 7. with matth. 26. 31. n 2 sam. 18. 3. o matth. 22. 43 , 44. p 1 tim. 6. 15. revel. 19. 16. q rom. 9 5. r matth. 5. 26. s 1 cor. 13. 17. t rom. 4. 25. u ioh. 16. 10. x dan. 9. 24. y rom. 8. 33 , 34. z ioh. 10. 17 , 18. a ioh. 2. 19 , 21. b rom. 1. 4. c pet. 3. 18. d ephes. 1. 14. e ruth 3. 12. & 4. vers. 1 , 3 , 4 , 7. f iob. 19. 25 , 26 , 27. g 1 cor. 15. 47. h jerem. 1. 5. i psal. 119. 73. k psa. 139. 13. l psal. 71. 6. m job . 10. 8 , 11. n act. 17. 27 , 28 , 29. * see bradwardin de causâ dei , lib. 1. cap. 3 , & 4. o rom. 5. 17. p iohn 3. 3. q iohn 1. 13. r heb. 2. 11. s esay 53. 10. t psal. 21. 30. u heb. 2. 13. x ibid. ver. 14 ▪ y 2 cor. 5. 17. ephes. 2. 10. gal. 6. 15. z iohn . 1. 13. iam. 1. 18. 1 pet. 1. 3. 1 iohn 5. 1. a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 1 pet. 2. 2. with 1. 23. b iohn 3. vers. 5 , 6 , 8. c ibid. vers. 4 , 9 , 10. d 2 cor. 5. 14 , 15. e ephes. 2. 4 , 5 f colos. 2. 13. g gal. 2. 20. h iohn 5. 26. i iohn 6. 57. k ibid. ver. 51. l 1 cor. 15. 45. m iohn 6. 63. n gen. 5. 3. o iohn 3. 6. p 1 cor. 15 , 48 , 49. q phil. 3. 11. r ibid. ver. 20. s eph. 4. 22 , 23 , 24. t 1. cor. 11. 7. u 2. cor. 4. 4. x heb. 1. 3. y rom. 8. 29. z 2. cor. 8. 23. so where the hebrew hath gods image , num. 12. 8. & psal. 17. 15. the greek rendreth it , his glory . a num. 11. 7 , 25. b iohn 3. 34. c philip . 1. 19. d colos. 1. 19. e iohn . 1. 16. f iohn 11. 58. g ephes. 1. 10. h exod. 26. 33. i ibid. vers. 6. & 〈◊〉 . k ephes. 2. 21. 22. l sermon to the commons house of parliament , ann. 1620. m iohn 6. 63. 1. cor. 6. 17. & 15. 45. phil. 2. 1. rom. 8. 9. 1. ioh. 3. 24. & 4. 13. n gal. 2. 30. & . 5. 5. & 3. 11. ephes. 3. 17. o colos. 2. 12. 2. thes 1. 11. p ephes. 1. 19 , 20 , &c. q ephes. 5. 30. r iohn 6. 35. s ibid. vers. 56. t revel. 5 12. & 13. 18. u 1. cor. 1. 23. & 2 , 2 ▪ x heb. 10. 19 , 20. y iohn 14. 6. z gen. 28. 12 , 13. a john 1. 51. b exod. 26. 31. & 36. 35. c heb. 12. 22. 24. d heb. 1. 14. e deut. 33. 10. hagg. 2. 11. mal. 2. 7. f esai . 28. 7. ier. 6. 13. & 8. 10. & 14. 18. & 23. 11 , 33 , 34. lam. 2. 20. g eph. 4. 11. h 2. pet. 1. 21. i {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . heb 1. 1. k heb. 3. 1 , 2. l num. 12. 6 , 7 , 8. m deut. 18. 15 , 16. &c. act. 3. 22 , 23. n rom. 9. 5. o exod. 20. 19 deut. 5. 25 , 27. p exod. 34. 30 , 32 , 33. q 2. cor. 3. 7 , 10 , 11 , 13. r heb. 1. 3. s iohn 1. 14. t 2. cor. 3. 18. u heb. 3. 3 , 4 , 5 , 6. x 1 ▪ tim. 3. 15. y mat. 16. 18. z 2 tim. 2. 20. a 1. cor. 11. 16. b rom. 16. 16. c eph. 4. 11 , 12. d mat. 28. 18 , 19 , 20. e 1. cor. 15. 10. f 1. cor. 3. 9 , 10. g ibid. vers. 5 , 6 , 7. h luk. 1. 70. i matt. 11. 27. k iohn 1. 18. l 1. pet. 1. 10 , 11. m iohn . 16. 13 , 14 , 15. n 1. pet. 2. 5. o psal. 127. 1. p iohn 5. 25. q ephes. 5. 14. r psal. 13. 3. s 1. cor. 2. 14. t 2. cor. 4. 6 , 7. u heb. 7. 25. x esay . 9. 7. y dan. 7. 13 ▪ 14. z luk. 1. 31 , 32 , 33. a ier. 30. 9. hos. 3. 5. ezech. 34. 23. & 37. 24. b gal. 6. 16. c eph. 5. 39. d 2. sam. 5. 1. e psal. 110. 1. matth. 22 43 , 44. act. 2. 34 , 35. f gen. 3. 15. g rom. 16. 20. h 1. iohn 3. 8. i 1. tim. 3. 16 k esai 43. 11. l hos. 13. 4. m 1. cor. 10. 5. n phil. 2 ▪ 13. o 2. thes. 5. 23. p heb. 2. 11. q psal. 84. 11. r 1. cor. 15. 21. s iohn 6. 54. t 2. thes. 1. 10. phil. 3. 21. revel. 1. 5 , 6. the second apologie to balthazar tylcken treating of the eternall predestination and election of god, and of the incarnation, or becoming man and person, of christ, and concerning the virgin mary / written in the yeare 1621, finished the 3. of july by jacob behme, also called teutonicus philosophus ; englished by john sparrow. zweyte schutz-schrift wieder balthasar tilken. english böhme, jakob, 1575-1624. 1661 approx. 180 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a28531 wing b3416 estc r14771 12255626 ocm 12255626 57415 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, 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(eebo-tcp ; phase 1, no. a28531) transcribed from: (early english books online ; image set 57415) images scanned from microfilm: (early english books, 1641-1700 ; 860:6) the second apologie to balthazar tylcken treating of the eternall predestination and election of god, and of the incarnation, or becoming man and person, of christ, and concerning the virgin mary / written in the yeare 1621, finished the 3. of july by jacob behme, also called teutonicus philosophus ; englished by john sparrow. zweyte schutz-schrift wieder balthasar tilken. english böhme, jakob, 1575-1624. sparrow, john, 1615-1665? [2], 62 p. printed by m.s. for giles calvert ..., london : 1661. translation of: zweyte schutz-schrift wieder balthasar tilken. this work is also found, at reel 125:7, as the second title in: the remainder of books. london, 1662. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 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that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng tilken, balthazar -theology. jesus christ -divinity -early works to 1800. mary, -blessed virgin, saint. predestination -early works to 1800. incarnation -early works to 1800. hypostatic union -early works to 1800. 2006-06 tcp assigned for keying and markup 2006-07 apex covantage keyed and coded from proquest page images 2006-08 jonathan blaney sampled and proofread 2006-08 jonathan blaney text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion the second apologie to balthazar tylcken treating of the eternall predestination and election of god and of the incarnation or becoming man , and person of christ and concerning the virgin mary . written in the yeare 1621. finished the 3. of july . by jacob behme also called teutonicus philosophus . englished by john sparrow . london : printed by m. s. for giles calvert , and are to be sold at his shop at the black-spread-eagle at the west end of st. pauls . 1661. he that beleeveth is certainly foreseen . he that beleeves not hath most regardless been . he that beleeveth , is certainly elected . he that beleeves not , hath's election rejected . a letter or a preface to herre j. d. k. written when this treatise was finished . 1. esteemed truly honourable highly learned sir ; after my hearty desiring of the grace , love and mercy of our dear immanuel , as also all temporall welfare of body , for you , i will not conceal from you sir ; that i have received and read the book with the appendix , and considered the opposers understanding apprehension and opinion , in the love and fear of god ; and sufficiently understand in what apprehension the man runneth on ; and that he hath not at all in the least understood my writings . 2. also i very much lament the man , that he hath plunged himself into such a lake , with the election of god , out of which assuredly he cannot get , unlesse he learne to understand the center of all things or substances . 3. also he lamentably goeth astray concerning the humanity of christ , and concerning his mother mary ; which opinion , is quite contrary to our christian or spirituall faith , upon which our restored salvation standeth . 4. but i desire from my heart , that this man might become seeing , for he is zealous , for then his zeale would be profitable : only the way which he now goeth , is an open gate to all vanity or licentiousnesse , and despair ; and there must a severe accompt belong to such , introducing men into despair and vanity . 5. i desire he may be advised ; that he might become seeing , that he may at length acknowledge , the friendly dear heart of jesus christ ; which hath manifested it self in our humanity ; * to seek and to save our poor lost man. 6. for this vain frivolous reproach which he venteth against his brother , is no christian way at all ; it will not build sion but destroy it , if he will be comprehended under the seaventh † sounding of trumpet , and be one among the * first fruits , then he must goe out from all reproachings , contention , and scorning , and seek only the heart of brotherly love ; else all is babel and a fiction , even clamouring and contending , and never coming to the limit of our rest in christ . 7. i have a little presented it before him and other readers , of my writings , to consider of it ; since i see that not only my opposer , but also others for the most part persons of high dignity , are thus perplexed with this conceit about the predestination or election of god , to try , whether this most difficult errour might be brought out of the minds of many of them . 8. but i am entended to write an † entire book thereof , if i could but perceive that men would not so spitefully oppose me ; without knowledge what spirits child i am ; this i offer to you as learned and experienced men to consider of , and entreat you , to ponder aright whence my apprehension and skill might come . 9. for you see and know , that i have not learned it , much lesse studyed or understood it aforehand , as the manner of simple ideots or layicks is , neither have i sought it , or understood any the least part of it but it is given me of the grace of the most high , in that i have sought his love-heart , to hide my self therein , from the horrible anger of god , and the hatred or enmity of the devill . 10. therefore i exhort and beseech you in the love of christ , to think of it , and rightly hold close to the holy scripture of the spirit , and keep it rightly to the proof or touchstone , with a true christian mind , and then your eyes will be opened , that you will see and know it . 11. though i doe not at all doubt concerning your person sir , for i look upon you to be a very honest lover of god and of the truth ; and i also hope , that my mind which is so very exceedingly inclined towards you , will not deceive me . 12. for i stedfastly hope , and doe present it in my prayers to god , that sir , the fair garland or crown of divine honour in the knowledge of the wisdome , may be set upon you , that you might not need to use either mine or others writings to the knowledge of god : but sir you know in your self , as it hath also happened to me , out of what spirit i write , and use nothing else about it ; for it is written , * they shall be all taught of god : † and know the lord : * i will pour out my spirit upon all flesh ; also your sonnes and your daughters shall prophesie , and your young men shall see visions . 13. why will men reproach then , when god powreth out his spirit upon such a simple man ; so that he must write above the reason of all men ; and higher than the ground of this world is . 14. deare sir , it is done out of gods love towards you ; that you may see the ground and roote of your school-contention ; for many have sought but not at the right limit or place , whence contention is arisen to them , which hath filled the world , and hath almost quite destroyed all brotherly love. 15. therefore , god calleth you , with a higher voyce , that you might yet see , whence all evill and good originateth , and proceedeth , because you should cease from contention and strife , and most highly acknowledge that which from the times of this world hath been hitherto hidden , and is only manifested or revealed to the children of the saints . 16. but seeing it is shewed to me how your heart sir is inclined to wisdome , therefore i speak sublimely towards you , and do hope , you will accept it in true love , and understand it rightly as it is entended : i would i could give you halfe the spirit of my knowledge : and then you would need no writings ; although , i esteeme you wise , yet i will once brotherly salute you with this writing , before the rough winter of calamity come , which is upon the way . 17. if your honour love my writings , i pray you to reade them diligently , and above all especially to lay them to the center of all things or substances ; and then the three principles will be very * easie . 18. i know and am assured , that if you apprehend the center in the spirit , that you will have such joy in it , as excelleth all the worlds joy , for the noble stone of the wise men , lyeth therein , it giveth certainty in all things , and releaseth man from all incumbrance and perplexity , in the strife and contentions about religion , and openeth to him the highest secret mystery which lyeth in himself : he bringeth his work which he is chosen to by nature , to the highest perfection ; and can see all things into the heart : must not that be a jewel above all the precious things of this world ? 19. if you should meete with any thing in my writings that were unintelligible and too high , i entreat you to observe it , and send it me in writing , and i will render it in a childish manner . 20. but since i observe you have a very sublime understanding , therefore i exhort and entreat you , in a right entention , as it is set before god ; that men would enter into such a life , and live and converse in the knowledge , that we may be found as first-fruits in the lord in sion . 21. the lord n. at n , if you did come into acquaintance with him , i entreat you to judge of his gifts , for he is zealous , and a great seeker , god give him that he may finde ; and i entreat you to send the inclosed writing to him with the soonest , opportunity ; wherein you will do him and me a pleasure , also send this with it to the lord n : or to n. that he may send it to him . 22. in respect of the venomous spitefull pasquill or libel of the unintelligent zealous person , i have given † three and twenty sheets in answer ; but have kept up that answer to this time , that the man might not be discountenanced , hoping that by the information of good people he would somewhat become seeing , and still i have forbidden it to be given abroad , that if it were possible , he might forsake his malice or malignity ; else if the answer should be published , he would have small cause of boasting , as he supposeth to have by it ; in the meane time deliver this to be considered of a little by him . 23. if he will not be thus satisfied , to converse in brotherly love , let him certainly believe , that where gods love is , his anger is also ; that will shew him , that he will be ashamed thereof , and wish that he never had begun it : but if he will be quiet , then may this answer , be laid up in some knowne place ; he may assuredly believe that i see further than he understandeth . 24. for , a time openeth it self which is wonderfull , which in my writings is enough signified , it certainly cometh , therefore earnestnesse and sincerity is necessary to be used . 25. out of respect , and for gods honour sake , i have friendly answered the knowne person ; for i regard more the children of god , viz : my eternall brethren , than my vindication or justification ; for , i willingly * suffer-reproach for the sake of truth , and of the honour of christ ; for it is the badg or livery of christ , i send it to your honour , friendly , and commit you , together with † all those that love jesvs , into the grace of jesus christ ; dated the 3. of july , 1621. jacob behme . the introduction to the answer , to balthasar tylcken's aspersing pamphlet , concerning some points or conclusions , in the book of the becoming man or incarnation of jesus christ , by him opposed . jacob behme warneth his fellow-brethren . the open fountaine in the heart of jesvs christ ; be our quickening and life , and let it bring us into his light , in a brotherly love and child-like union ; that we may converse in his power or vertue , and love and know our selves in him. 1. deare sirs and brethren in christ , in what dangerous lodging , in the vale of * this earthly tabernacle , in flesh and bloud ; in the kingdome of the starres and elements , we lye captive in the opposition and assaults of the devill , and in what dangerous wayes of the devill in the lusts of flesh and bloud , we use to walke , unlesse the bright morning starre of the heart of jesus christ , awaken or arise in us ; is not sufficiently to be spoken or written . 2. how indeed , the world so altogether departeth from the wayes of the divine light ; and goeth grouping in the dark ; neither will they suffer themselves to be helped , but doe only despise and scorne gods messengers , which are often sent to them from god out of his love , to warne them of their ungodly wayes : this we all see and know alas too much , how the own self reason from the starres and elements , layeth and setteth it selfe against the open fountaine of the love , in the heart of jesus christ ; and scorneth all that which god sets before them for a warning and teaching , as was done in the time of christ and his apostles ; wherein the reason-wise schooles , not only scorned the simplicity of the persons that taught the kingdome of christ , but also despised all wonders or miracles , and held only their own dissembling hypocriticall reason to be true and right . 3. and as it was at the time of noah , before the deluge or floud , also at sodom and gomorrha , also at the time of the destruction of the jewish people , also among the heathen before israel was brought out of egypt into their land or country : when they drave them out and slew them : so also it is in this present time , wherein all live in strife or contention and opposition , and rage and rave , against god and the way of righteousnesse , as mad-men , and yet alwayes cry here is the church of christ , avoyd such a one he is mad or senslesse and from the devill . 4. and yet one party liveth as wickedly as the other , they carry the name of god in their mouthes for a shew as an oath ; and yet their heart sticketh full of gall , venome , or poyson and bitternesse ; there is no feare of god in their hearts , † their mouth is full of cursing , reproaching , scandalous deriding blasphemies , there is no desire to love and concord , or unanimity in their hearts , but pride , state , covetousnesse , and vaine voluptuousnesse , only that they continually list up themselves above gods children , and to obscure and overthrow their way which they walke , in , the light of god , that their teaching and life might not be knowne , and that the devill may continue to be chiefe great prince in the humane will and government or dominion : therefore they blaspheme scandalize and reproach the children of god , and account them for fooles , that they may remaine covered in obscurity . 5. and that which is more horrible , thus the divine omnipotence , must be a cloake or mantle to hide their wickednesse , wherewith they cover themselves , and mix gods will therein , as if nothing were done without gods will , and that all of it is only gods purpose or predestination , who from eternity hath concluded in himselfe , what shall be manifested in the time , whether it be evill or good. 6. whereas , they yet understand nothing of god nor his will or substance , yes they are as blinde concerning it , as one that is born blinde is to the visible things of this world , as is cleerly discovered and presented to view in this aspersing pamphlet , against the book of the becoming man or incarnation of christ , and in his former pasquil or libellous pamphlet [ against the avrora ] that the poor confused man , runs on so senslesly , and raveth against it , and yet hath no ground or understanding in him at all , so that : i lament his great want of apprehension , and must have a great sumpathy or fellow-feeling with him , and doe wish from my heart , that god would once open his heart , that he might first see and understand e're he judgeth . 7. for , the poor blinde man , rejecteth many a thing in my book , and sets even such a thing in the place thereof , as my meaning is , in the knowledge of it , which makes me wonder , how he is such a zealous saul , and is zealous for the law of god , and yet hath no apprehension of it at all in the light of god : i wish heartily that the light to saul at damascus might shine round about him , that he might become a paul , seeing he is so zealous , then might his zeale , be profitable towards the furthering the salvation of man. 8. but so long as he is in such a way , as to blaspheme reproach and persecute , and so to rage in blindnesse as saul did , he will effect nothing , but only rave against god to his greatest condemnation , and will but confound those whom he thinketh to teach , and lead them deeper into darknesse . 9. for he hath conceived such an opinion in his reason , which it were much better he had never set it down in paper : also i am very much afraid , that satan hath cast his own self-reason , without divine light , into such a prison , and captivated him with such a snare , out of which it will be hard to break forth , and without the divine light cannot at all be done . 10. but now seeing it is apparent , that not only he but others also are encumbred and perplexed with the purpose or predestination and election of god , and doe thus represent the omnipotence of god after such a manner , wherein they goe on in ignorance very confusedly , and understand nothing of gods will to good and evill , much lesse doe they know what god is , from whence horrible opinions are concluded of , and yet this man in such confused reason so shamelesly entendeth to disgrace and suppresse my writings which yet have a far deeper ground , then he ever understood ; therefore it shall be a little signified to him , to try whether he or another will thereby become seeing in god. 11. not with entent to contemne but to instruct out of my talent which is given to me of god : for men know very well that i am no doctor from the schoole of this world , if it were not given to me i should not understand it . 12. and though i did not so highly seek , yet it hath been given to me without my knowledge : i sought only the fountain of christ , and understood nothing of the mystery what that was ; but now it is also afforded me as a favour , to see the substance of all substances ; in which without the light of god i should indeed be blinde . 13. but seeing the man with his pamphlet annexed so my writings , understandeth nothing at all of the mystery of the substance of all substances , much lesse the principles to the c●nter in the principle ; and yet undertaketh to reprove my writing , also with a strange understanding quite contrary to my sence or meaning , and perverteth my sence or thoughts into a strange and very foolish understanding , only to bring sorth his conceits under such a semblance , which neither consisteth with the ground of the holy scripture , nor with the light of nature ; therefore i am as it were necessitated to wash the dirt from my sence and apprehension . 14. seeing he begins so artificially , and drags the scripture by the haire of the head to it , that it must serve him as he will have it , let the ground and corner-stone be where it will , whether there be such an understanding in the alledged termes or texts or no , only that he may bring scripture and letters , and exchange words with words , and thereby cloake his erroneous meaning with such a semblance , so he doth but bring scripture for it : and though many times in my writings i handle not just that very matter , that he would answer with scripture , but bring clean another meaning ; and that he perverts my sence to the quite contrary , and thereby would make it suspected : therefore i will a little summarily and briefly answer him to his aspersed objections ; not in that manner as to contend with him ; but for those to consider of that read my writings . 15. for a true christian hath no contention with any man , about religion ; he that contendeth about words , and despiseth his brother , is blinde , and * hath not the faith. 16. for faith , is not a historicall conceit , but a right life , the spirit of god must be generated in the center through the principle of the soul , and spring up in the mystery of the minde , and therein rule and shine , it must be mans will and deed , yes , it must be his inward life and understanding , and man must be resigned into if , else there is no right faith or divine understanding in a man , but only fables and babel , contention and clamour , to teare and rend , about the husk and not enjoy the kernell . 17. therefore i say now ; is gods spirit in my scorner ? why then is he a scorner and contender ? hath he the faith , why then doth he despise christs children and members , whose christianity is earnest and sincere ? christ said ; † love one another , thereby men shall know that ye are my disciples ; also , * doe ye not judge , those that are within , god will judge those that are without ; is he in the spirit of christ ? why then doth he despise the spirit of christ ? or is christ become at odds with himself ? 18. o deare sirs and brethren , take it into consideration , and look upon the holy scriptures rightly in the spirit of christ , and then ye will finde that a right true christian hath contention with no man ; for † his conversation is in heaven , as saint paul saith : from whence he continually expecteth the saviour christ , that * gods kingdome in him may come and gods will in him be done ; † christ is come to seek and to save that which is lost , what should then the spirit of christ in the converted man , will , otherwise ? an admonition , also what the first principle or the dark world , is ; and how , the fire is not the first principle . 19. deare sirs and brethren , i tell you in good will and faithfulnesse , as i have obtained grace in the spirit of christ , * that a divine spirit dwelleth in no contemning and scorning derision or disgrace : but goe out from that , and tread the contention in the minde , underfoote , account it as dung. 20. and seek the life of god in christ with earnestnesse , when you get that , you need no other master to teach you , the spirit of god will well teach you , lead you and drive you , yea he will teach within you : for it is written , † they shall all be taught of god : and christ saith ; * the holy spirit shall receive of mine , and make it knowne to you within you . 21. all outward teaching , doth not lay fast hold in man , unlesse man cast his desirous will thereinto , how will it then take hold in the scorner , who bringeth an envious opposition against the spirit of christ . 22. deare sirs and brethren , doe but see and consider him , what the poor blinde man in his pride and state sets before him , he reproves that which he knoweth nothing of , and that which he hath no apprehension of , which i very much lament that the man runneth on thus without any ground . 23. he begins to reprove , that i have written concerning the great mystery of the eternall nature , out of which the third principle , viz : the outward world , with the starres and elements are become generated and created , and yet bringeth nothing to light , that men may see , that he understandeth somewhat of the ground , and center ; he saith , the word and the wisdome of christ , are the mystery , viz : the outpoured glance of his glory , in which every thing is created ; who is it now that striveth with him about that , that † all things are created by god through his wisdome ; i have in all my writings written so ; and it needs not his glosse or exposition at all . 24. only the question is , out of what god hath created them ; if he will say , that evill , as also earth and stone , also all venomous or poysonous creatures , and particularly sinne , are generated out of the outpoured glance or lustre of his wisdome ; then he speaketh as a blinde man of colours , which he hath never seene . 25. but , that he brings forth such a sad and miserable meaning , men see , sufficiently , in that which he writes concerning the will and election of god , and so thrusts all into gods predestination , and drags the scripture by the haire of the head to it , quite contrary to the meaning of the scripture : oh that the confused man might come so farre , as first to learne to understand the center of the eternall nature , and of all things or substances , before he speak of the great mystery of all things or substances and reprove those to whom the same is revealed or manifested from god. 26. if he will now put it so , that all things were in the great mystery of god ; then he must distinguish the word of love , and the eternall name of god ; from gods anger and fierce wrath , in which he calleth himself * a consuming fire . 27. if he will say , that the consuming fire is gods wisdome and love , then he will say , that hell is heaven , and that the heaven , wherein gods majesty shineth , is the darknesse ; if he will not admit , that the center to the fire of god , is an eternall darknesse , whereinto the devill plunged himself , when he despised gods meeknesse . 28. if now this outward world with all things or substances therein , is become generated only out of the word of love , out of the holy name of god , out of the wisdome ; why it is then called , and is , evill and good , and moreover , a vale of misery , full of anxiety and toyle ? why then did god † curse it for the sake of one sinne ? 29. if it be the mysterie of the wisdome , why is it then without divine understanding ; but if it be not that , as he also doth not determine ; then i ask , what kinde of mystery is that out of which it became created , that it is good and evill whether is it an inceptive or beginning mystery or an eternall one , seeing the blinde man will know nothing of the eternall nature , and knoweth not nor will not distinguish the cleere deity from the fierce wrath of god and the eternall nature : whereas he hath a true similitude of this in fire and light , and in whatsoever thing out of which the fire burneth , if he did but see . 30. if he will not admit , that before the time of this world , there hath been a mystery in the eternall nature , in which the eternall nature from eternity in eternity continually originateth , wherein gods anger and fierce wrath from eternity becometh generated , wherein the fierce wrathfull hard and stern property hath generated darknesse and a mist or cloud or vapour ; and yet hath been like no mist , but the fierce wrathfull spirit hath had such a property , wherein all evill is understood ; as also the sterne earth ; then let him tell me , out of what that is proceeded ; and tell me further , how the life can subsist without the fires property ; and whence the fires property originateth . 31. let him shew me another center , then i have shewne him in the book of the three principles , as also in the book of the threefold life of man , and yet much more , deeply and fundamentally , in the book of the sin poynts , of the great mysterie of the substance of all substances , concerning the thr●● worlds ; how they stand one in another as one , and how they eternally support themselves , and each is the cause of the other , so that in the great mysterie there is nothing evill , nor any thing without a cause . 32. let him first come into the schoole , and learn the a , b , c , before he call himself master , it is not to goe upon strange feet , if one will speak of the mysterie , to furnish or adorne himself with strange masters or artists , but to understand it himself ; himself to have the spirit of understanding , or else to leave the mysterie undefiled , and let those speak and write of it , to whom god hath manifested or revealed it . 33. his tattle which he driveth on , with his drawing the holy scripture to it , taketh or reacheth not my sense and understanding at all : the children of god speak in their apprehension and gifts , not out of the mouth of others , but their own , and i speak also not out of the mouth of others , but out of my own : but out of one spirit we all speak , every one out of his own gift ; what doth that availe the unintelligent , to whom the mystery of god is not intrusted ? why doth he reprove us all before he rightly understandeth one of them . 34. learne first to understand the center of the eternall nature , and how to distinguish the cleere or bright deity from nature , and learne how the deity revealeth or manifesteth it self through nature , and learn what gods wisdome is , how it is the out spoken substance of the deity ; and what the divine-life is , and then what the nature-life is ; also what a principle is ; e're he wittily subtillizeth : let him first learne beforehand , what the eternall tincture is , and what the one element is ; also what paradise , and heaven , are , what evill and good are ; let him first goe into the schoole of pentecost ; that he may attaine that spirit , in which only there is understanding . 35. but he must first * become a fool , and then come to be nothing , as the world supposeth , if he will attain the spirit of the mysterie , that god may be his will and deed , and then let him come , and i will speak with him of the mystery , else let him leave my apprehension unreproved . 36. if he be a christian let him live in love towards a christian , and rejoyce in the gifts , which god giveth us one among another ; why doth he brag and reproach so much , that sheweth him to be a proud man , let him deal meekly , and i will meet him meekly ; if he understand any thing according to his gifts , let him praise god , and not contemne that , which god giveth to another , if he can not endure to read it , let him leave it for those whom god hath called thereunto , to whom he will reveale or manifest it . 37. is not that a wonderfull thing ; that he will reprove the three principles , and understandeth not out of what center and understanding the spirit speaketh : he will begin the first principle with the fire , where then remaineth the center out of which the fire originateth ? 38. let him tell me , how the eternall nothing introduceth it selfe from eternity in eternity , into an eternall center , and how the eternall nature from eternity continually generateth it self ; whereby the eternall will , which is called god , manifesteth or revealeth it self from eternity . 39. with this his half-mute , description , he will not bring me into it ; but in my book of the six points he will well find it , let him read that ; it is like , he will become seeing , if he but seek and begin aright . 40. when i write of three principles , then i understand three worlds , as first , the center to nature , the dark world , in which the fire , or the sharpnesse of the sterne might originateth from eternity , the form to the fire-life , in which property gods fierce wrath and anger also the hellish fire is understood : from whence the nature-life originateth , which is not called god , and though indeed it is gods , yet it attaineth not the name and divine source or quality in its own essence , as saint john witnesseth , chap. 1. vers . 5. where he saith ; the light shineth in the darknesse , and the darknesse hath not comprehended it , and this sheweth it self also in the outward world , how the light shineth or giveth light in the darknesse . 41. now if the fire be the first principle , as he saith ; then let him tell me , whether the darknesse cometh out of the fire , or whether the fire maketh darknesse ; also what that is which maketh darknesse ; and how all this thus generateth it selfe from eternity in eternity . 42. i suppose here , my pamphlet maker , will remain mute , he will indeed be silent concerning it , unlesse he goe with me into the school : but he should first put off the click of pride ; else this schoolmaster will not receive him , he will have children at school , which look and trust upon him : not lords . 43. when i write of three principles , then i write of three worlds , of three eternall beginnings , how they generate themselves . 44. i understand with or by the principles , not the chaos , the eye of the aether , which dwelleth without ground or place in it self , but i understand , how the eye of the aether manifesteth or revealeth it self , through and with the principles , and introduceth it self into power might shining glance and glory , viz ; with desire and lust or longing delight ; where , in the desire the first shutting in , is effected , which is a darknesse , where the desire is the first center to nature , which introduceth it self into the source or quality , into the perceptibility and perception , even into the fire , viz : into the fourth form , as is sufficiently described in our books , viz : of the three principles , also of the threefold life , also in the second booke of the becoming man or incarnation of christ , concerning christs suffering and dying , and yet higher in the six poynts : to which books i refer the reader , and so in this part , which the blind man opposeth , it is not here expressed at large . 45. now if gods fire , which generateth the glance or lustre of the majesty , be the first principle ; and yet in the darknesse , the source quality or torment and pain , and moreover the sterne life , is generated , and also the fire it self originateth out of the darknesse , viz : out of the sharpnesse , with the aspect or appearance of the liberty in the lust or longing out of the chaos ; then tell me now my opponent , whether the dark world be a principle , or whether he or i be blind in the mystery . 46. i know also very well that the fire is a source or quality of every life , but i say that the root of the fire is dark ; and that the dark world is not called god , for it is an enimicitious quality in it self ; a cause of nature . 47. indeed it is gods , and god who manifesteth himself , through the dark world with the fire , in the light of the majesty , is its lord , for it becometh generated in the desire of the chaos , out of the abysse in the nothing , and in the desire introduced into darknesse , but the lust or longing delight , of the chaos , to the revelation , taketh only thus its sharpnesse and fires might to it self , and yet bringeth it self againe through the dying in the fire , wherein the darknesse dyeth , understand the darknesses substantrality , forth through the fire into the light , and maketh another or second principle , of another source or quality , viz : joy meeknesse and love-desire . 48. thus the dark-source or quality-spirit , remaineth to be in it self an anguish and paine , and is called gods anger and fierce wrath , and the kindled fire in the fourth form at the center , is called a consuming fire , whence god calleth himself an angry , zealous or jealous , fierce wrathfull , god. 49. and here understand death and dying , as also gods holy kingdome , also his anger or kingdome of hell ; viz : the darknesse is the eternall hell or hole wherein lucifer batheth himself , and into which the wicked soul goeth ; and the fierce wrath to the fire-life is the right hellish fire-life therein , and yet there is no farre distance from god , but a principle only severeth them . 50. as we see a similitude of this , in fire and light , where the dark matter in the fire , dyeth , and the light shineth out of that which dyeth , and dwelleth in the fire , and the fire comprehendeth it not. 51. also the light is not of the fires essence quality source or torment , for the light giveth meeknesse and an amiable * thing or substance viz : out of that which before was a dead dark substance , a water and herein lyeth mysterium magnum the great mystery : my dear pamphlet-maker , seek and you will find , knock and it will be opened unto you . 52. your conceit is a dead understanding , as to the mystery , if you be taught of god , then goe with me to the center , and then i will shew it you in all the things of this world , yes in your very self : i will have nothing excepted ; wherein i will not shew you the similitude of the three principles : forbear your reproaching and become a child , then it will be shewen you ; but i will not cast the pearle under your feet , know that , nor under none . 53. i have my knowledge and skill not from conceit or opinions as you have , but i have a living skill or knowledge in the visibility & experience or perceptibility : i need no doctor from the schools of this world about it , for i have not learned it from them , but from gods spirit ; therefore i am not afraid of your clamour and scorne . of a right christian . and of the divine wisdome the eternall virgin that is no genetrix . 54. deare sirs and brethren in christ , i pray be schollers of gods wisdome , let none say of himself , i understand it , we know nothing concerning god , what he is ; but gods spirit must become the knowing in us , else our knowing is but fiction , a continuall confusednesse , a * continuall learning and understanding nothing in the ground of the center . 55. what is it for me to speak much of the wisdome out of the scripture , and could repeat the bible † without book , and understood nothing of what the wise men have spoken , and out of what spirit and knowledge ; if also i have not the same spirit which they had , how then shall i understand them . 56. to such knowledge belongeth not conceits , and to collect together a heap or abundance of texts to his purpose ; that no holy man , or wise man , hath done ; but a living spirit out of god can see the mystery , and converse in its own knowledge . 57. gods spirit must be in the reason , if reason will see god ; there belongeth an humble resigned heart to it , not a scorner in reason ; where reason boasteth it self to be enlightened , that is only a sydereall or starry enlightening , to be so * sharp witted . 58. if any be a child of god , then let him seek his brother in the love of god , and then i can trust him , but while he is a scorner , he hath put on the devills vizard and hood , and goeth about in pride , he is no christian , but a mouth or lip-christian and consufed babel : as indeed such books of controversie or contention and hypocrisie are all babel . 59. let one shew another the way of god , in love , humility , and in the fear of god , as becometh the children of god , then such contemning would not exist in the world , whereby the simple layick is seduced ; and totally ignorant of the cause , falleth on in reproach and contempt , against his brother who is not of his opinion or sect of religion ; and yet one in a religion , which without gods spirit and power , is but a conceit and opinion , is as blinde as the other . 60. for the true religion standeth not alone , in outward words , in appearance or shew , but in living active power , that one desireth from the ground of his heart , to performe to another what he knoweth he ought to doe . 61. it must come into deed , else it is but a coloured or painted faith a historicall babel ; where gods spirit is not , there is no faith ; also no christian ; but where that is , there it worketh cleere works of love , he teacheth and reproveth meekly , he is not puffed up and scornfull ; as my opponent . 62. he will needs write out the ground of the divine wisdome , & scorn my explanation , which i have spoken from the center , & confirm himself with the collected texts of scripture , & despiseth that which i have written : that the wisdom is a virgin without generating , that she is no genetrix , but that the spirit of god is her life and generating , which revealeth or manifesteth in her the divine wonder ; and he will set that which is better in the stead thereof . 63. he saith , the wisdome suffereth and generateth ; and he collecteth a heap of texts for proof : who now is at odds with him in this : not i : i say the same ; and he writeth but my words , but understandeth not my sense or thoughts , he is at odds with himself . 64. i speak out of the center , and he from the substance that is generated , i understand , that the wisdome is not the center or the opener , but gods spirit is that ; i understand thus , to speak in a similitude , that as the soul in the body , manifesteth or revealeth it self , through the essence of the flesh ; and that the flesh had not the might or strength if there were not a living spirit in it : so also gods wisdome is the out-spoken substance , where through , the power and the spirit of god manifesteth or revealeth it self in forms , understand in divine forms and shapes in the wonders . 65. it generateth or beareth indeed , but it is not the divine principle or the center of the genetrix , but the mother wherein the father worketh . 66. and therefore i call it a virgin , because it is the modest chastity and purity of god , and carrieth no desire backward to the fire ; but its longing pleasure or lust of delight goeth forward with or in the revelation or manifestation of the deity . 67. she could generate nothing if the spirit of god did not work in her , and therefore she is no genetrix , but the looking-glasse of the deity , the spirit of god generateth in her ; he is her life , she is his chist , cabinet , or body ; she is the holy spirits corporeity , in her lye the colours of the vertue , for she is the out-spoken substance , which the father comprehendeth out of the chaos , that is out of himself without besides beyond or before nature in the nothing ; and bringeth the same forth with the desire to nature , through the eternall nature , through the first principle , through the fire of his might , into the second principle , in the divine power , into the light of the majesty . 68. it is that which the father , from eternity in eternity continually re-comprehendeth , which the father who is a fire and light , introduceth into his fire-life , to the center of his heart . 69. she is the highest substantiality of the deity ; without her god would not be manifested or revealed , but would be only a will , but through the wisdome he bringeth himself into substance , so that he is manifested or revealed to himself . 70. and therefore i call her a virgin , being she is in the marriage with god : so that she generateth without a fire-life , for in her the light or the right divine life , manifesteth or revealeth it self , she is a virgin of the modest chastity and purity of god , and yet is in the marriage with god. 71. thou suttle prudent school or vniversity from the constellation , if thou didst here understand the ground , thou wouldst need no books more , all lyeth herein , the stone of the wise men , or philosophers stone , lyeth in this place , but first put off your rough garment , and then you will see it . of the third principle , which is the bride of god : and how the spirit of god is no principle and yet is a principle . 72. now when i speak of the third principle , i understand the outward world : then saith my opponent , god hath made it through his wisdome , and proveth it by scripture ; and i say so to ; but i proceed not mutely , i say out of what ; for god hath given me the knowledge ; it is not i my self that know it , but god knoweth it in me. 73. the wisdome is his bride , and the children of christ , are in christ in the wisdome also gods bride : now then if christs spirit dwelleth in christs children , and if christs children be branches on his vine , and one body with him also one spirit ; whose now is the knowledg is it mine or gods ? should i then not know in the spirit of christ , out of what this world is created , if he dwelleth in me , which hath created it , should he not know it . 74. therefore now i submit and will know nothing , so far as i am self , viz : in that part from the outward world , that he may know in me , what he will. i am not the genetrix in the knowing , but my spirit is his wife or 〈…〉 which he generateth the knowing , according to the measure 〈…〉 . 75. as the eterna●● wisdome is the body of god , and he generateth therein what he will ; then now if he generateth , it is not i that doe it , but he in me , i am as dead in the generating of the knowledg , and he is my life , and indeed i have neither sought it or learned it : he inclineth himself to my minehood , and my ihood inclineth it self up into him . 76. but now i am dead , and understand nothing , but he is my understanding , therefore i say , i live in god , and god in me , and so i teach and write of him , dear brethren , and otherwise i know nothing 77. bear with my folly a little i pray , in that which i tell you , not for my own boasting , but for your learning and knowledge , that you may know , whom you scorne and despise when you deride me , i will not hide it from you , but mean it heartily . 78. i have written of three principles , which are known in me , but weakly , as a scholler which goeth to school , so it hath gone with me . 79 , my opponent writeth of four principles , and calleth the spirit of god a principle also , according to his meaning , though i bring no controversie into his meaning about it , he may make ten , for the wisdome hath neither limit nor ground , but he neither understandeth my meaning nor his own . 80. let him tell me , how the holy spirit is a principle ; or what doth he understand by a principle ? will he make the cleere bright deity to be a principle ? which is eternall without ground and beginning , which dwelleth in the nothing , also possesseth nothing but only it self ? i can not speak so of the principles ; but i speak of the three worlds ; in and with which the incomprehensible deity manifesteth or revealeth it self . 81. one of them ; with or by the wrought power in the desire to the eternall nature , viz : with the spirit of the dark source or quality , through which the will of the still eternity sharpeneth it self , and brings it self in the fire through the light , and so the sharpnesse remaineth eternally only in it self , and yet in the still will of the meeknesse thus receiveth a cause , in the sharpnesse , to the kingdome of joy , and yet also remaineth not essentially standing , with the spirit , in the fierce wrathfull sharpnesse . 82. but the root is a darknesse , and the spirit goeth forth out of the chaos through the root through the fire in the fathers property , through the second center of the love and kingdome of joy into the light. 83. now therefore that very spirit which is the life of all in every substance or thing according to its property , is no principle ; but according to the eternall nature of the fierce wrathfulnesse , it is a principle . 84. thus also the second principle , subsists with or by the divine world , viz : where the divine power with 〈◊〉 of the majesty is poured forth , which is justly accounted 〈…〉 three persons . 85. but the principle in the fire , is to 〈…〉 , where the dying is , and out of the dying another life 〈◊〉 , viz : out of the fire a light , and yet there is no dying , but a consuming source quality or torment , and out of the source quality or torment , the high triumphing spirit existeth ; where then , gods love-will , and anger-will , severeth it self into two worlds , viz : into light and darknesse , and he is called god according to the light , and according to the poured-out vertue or power of his wisdome . 86. but the eternall divine originall , is not in the eternall nature ; the will to nature is sooner , and that will is the chaos , wherein all lyeth , and the spirit existeth out of that , and manifesteth or revealeth it self with or by , light and darknesse , therefore i call not the spirit of god , a principle : for it is without or besides all beginnings , yet with the eternall beginnings , manifested or revealed with god in trinity , though the ternary also is in the chaos : as is expressed in the book of the six poynts . wherefore the outward world is a principle of its own ; its model is eternall . 87. now when i write of the third principle , then i also say , that god hath created all things through his wisdome , but out of the spirit which is called god , this world is not created ; for it is called evill and good , and a murthering den of the devill . 88. also it is not generated out of the divine wisdome , but by or through the wisdome ; the wisdome is not the matter of this world , else i must call a stone gods wisdome ; and sinne also ; but it is generated out of the two eternall principles , of both worlds substantiality , viz : out of the desires of both . 89. god the father who is all , hath moved himselfe with the creation of this world , that is , in the formes of both worlds , of both natures , and hath created angells , understand out of the spirit of the eternall natures . 90. for , if a spirit be to subsist , in the kingdome of joy , then it must have the center in it selfe , out of which the joy originateth , viz : the center to the dark world , which is the sharp might , else it would be a stillnesse , without moving . 91. therefore , when lucifer contemned the light , he remained in that part of the darknesse ; for his will went out from the light , and would domineere in the fires might , whereby he angred god according to the fires property , that is , in the principle in the fires property . 92. thus i say , the outward world is a principle , that it hath a life of its own , generated out-of both the inward spirituall worlds , viz : a revelation or manifestation of the first and second principle , a model or similitude of the eternall nature , comprized in the desire of the eternall nature , and manifested with a beginning , and included in a time , which with the end goeth againe into the eternity . 93. this model or time hath stood in gods wisdome ; which the wisdome hath manifested through two spirituall worlds , with the moving of the eternall father , and that which is revealed or manifested , goeth out of both eternall principles , viz : out of the light and dark world ; and thus † the light moveth in the darknesse , and the darknesse comprehendeth it not . 94. and herein lyeth the drawing to evill and good , and here is that which the scripture saith concerning the will of man ; * to which you give your selves as servants in obedience , either to the light of god , or to the darknesse in the anger of god , to that you are servant , and into that you goe , to which you are obedient , of that you are led and drawne , also elected for children ; they are both gods , but the light is only called god or good. how the soul is out of all the three-worlds , of its might and free-will ; of the drawing of the father ; and what is called to beleeve above reason . 95. my opponent writeth , that the soul of man , is inbreathed into man , out of the mouth of god , and i have no strife about that , and it needeth no glosse : but i speak not blindly as he doth ; i say , out of the totall wonder of god , out of the center , out of the will to the eternall nature , that is , out of the chaos , and out of the eternall nature , that is , out of the two eternall principles , out of darknesse , fire , and light , a totall image and similitude of the totall deity of the substance of all substances . 96. and i say , that the spirit of god , hath inbreathed it selfe , according to all the three worlds properties , for it is the life and the spirit of all substances , in every substance according to its property . 97. for , before the times of this world , there was nothing , no life without him : but it is as the scripture faith ; † with the holy thou art holy , and with the perverse thou art perverse . 98. in the holy or saints he is the divine kingdome of joy ; and the divine life ; but with those , which incline their will into gods anger in the darknesse , he is gods anger-spirit . 99. indeed god himselfe is all ; for from him all is proceeded ; why then doe we longer contend so much about god , let us strive after that which is best , after love , then we become children of gods love. 100. why will you * deny man free-will ? surely his soul is created out of the highest omnipotence of god , and hath divine might or strength , if it entereth into the love of god ; as christ teacheth us ; † that we should not only doe such wonders or miracles as he did with the fig-tree , but much greater ; if we had but faith , then we could with one word , cast the mountaines into the sea. 101. he hath indeed told us he would give us faith ; for he said ; my father will give the holy spirit to them that ask him for it ; his words must be true , and whosoever speaketh against them , are lyars : moreover , he saith ; † he was come to call sinners to repentance , and not the righteous . 102. what folly is it to make or set and impose election upon man , and take away his free-will : hath not the poor sinner free-will ; that he can come ? why then doth christ * call them to himself ? math : 11. 103. you say with the scripture , † there can none come to him , unlesse the father draw him : very right , i say so too : * it lyeth not in our doing willing or running ; but in gods mercy ; he draweth whom he will , and hardeneth whom he will ; it is all right ; but you are blinde ; and understand it not aright . 104. if it lay in man , then did salvation stand in mans strength or might , to become saved through an opinion ; as , or how , he will , and though likely , the old evill man which dyed in adam , continue . 105. therefore , † when we dyed in adam , then we lost the own selfe 〈◊〉 , and lay in gods mercy : and it was instantly said ; * you must become borne of god againe , if you would see god. 106. now at present after the fall ; we have no power as to the kingdome of heaven , to meddle with it : but if we obtaine the spirit of christ , which hath of grace generated it selfe againe in our souls , then † the kingdome of heaven suffereth violence , and the violent snatch it to themselves . 107. it is not in our ability , that we snatch it to our selves , but the ability is gods , who hath introduced it againe through christ into us ; we cannot take it with force and own-selfe right , but of grace it is promised to be bestowed . 108. now it lyeth not in that we hunt after it in own selfe-reason , and willing to take it ; but it lyeth in this ; that we cast our selves againe into the bosome ; viz : into the becoming man or incarnation of christ ; viz : into our new mothers body or womb ; viz : into a new becoming man or incarnation : that we with our will be in the obedience of christs will , that we become nothing ; viz : nakedly and barely a glimps or seed of a will , that christ became our will , and his becoming man or incarnation be our becoming man or incarnation , his new-birth out of god and man , our birth out of god and man ; his slaying of the anger of god in the center of the soul ; our slaying , his resurrection our resurrection ; his eternall divine life , our eternall divine life ; then it is really so ; that * whosoever cometh to me , viz : into my becoming man or incarnation , that is , into me , him i will not thrust away . also , † my lambs are in my hands , none can pluck them away out of them ; and the father who hath given them to me ; is greater than all ; land the father are one . 109. deare brethren and friends , doe but understand the drawing of the father aright , it should not so be understood , that god hardeneth any , who desireth to convert from sinne ; but those who doe not desire that , the * desire standeth in our will , but the conversion standeth in gods mercy . 110. but now he hath promised the mercy out of grace , to the desiring will : for he saith ; † turne to me , then will i turne my selfe to you ; also , * knock , and then it will be opened unto you , seek and then you will finde , ask and then you will receive : what sonne is there that asketh his father for an egge , and he giveth him a scorpion : can ye that are evill , give good gifts to your children , how much more my heavenly father . 111. † wilt thou now say , god hardeneth thy heart and will , that thou canst not ask ? prove that out of scripture ; or wilt thou say , thou canst not beleeve ? that is also not true . 112. canst thou not beleeve ? then cast all thy sinnes into the becoming man or incarnation of christ , into his spirit , and be in him as dead ; † let him in thee beleeve , how or as he will ; why dost thou long take care or perplex thy selfe about strong faith which overthroweth mountaines , it standeth not in thy power , to beleeve so. 113. only take care about a true earnest sincere will , goe out from sinne , and strive against sinne in flesh and bloud , desire it no more , become its enemy , have enmity against it , let god make of thee and beleeve in thee , as strongly , as he will : depend on god , and wrestle with him , as jacob did the whole night , who then said ; * i will not let thee goe unlesse thou blesse me ; and david said , † though it continue all the day , and in the night , and againe till the morning ; yet my heart shall not give over . 114. this is really , to beleeve above all reason , when the heart receiveth no comfort , and yet dependeth on god ; and saith in the will ; lord , lord , i will not leave thee , whether thou cast me into heaven or hell , i will not forsake thee ; for thou art mine and i am thine : i will be nothing in thee , make of me what thou wilt . 115. deare brethren , observe it well , * this storme and force , at last breaketh heaven and hell : whereof my opponent as i understand , in his very lamentable writings , knoweth nothing at all . 116. he saith , man should stand still , and expect what god will doe with him , whether he casteth him into heaven or hell ; man cannot prevent or hinder it , it is concluded in gods predestinate purpose , or councill ; whether he will cast every one ; o the most lamentable place , and miserable faith , god pitty us , that we suffer our selves to be so blinded . 117. if we cannot come to god , why then doth he bid us to come , christ indeed saith ; † he came into this world to seek and to save poor sinners ; also , he came to seek that which is lost ; viz : the poor condemned sinner , whom god had cleerly drawne into the darknesse , and firmely included therein , and chosen him to be a childe of darknesse ; the same is christ come to seek , and to save , and not the righteous , who is honest or pious beforehand , look upon the father of the lost or prodigall sonne ; how he did with the swineheard ; who had spent his heavenly goods , with the devills swine . of the grosse errour of balthasar tylcken , concerning the seed of adam upon which he buildeth his election . 118. my opponent will make two seeds in adam , out of which naturally two sorts of men become generated from the mothers body or womb , one out of the seed of the woman , and the other out of the seed of the serpent , therefore god loved the one , and forsooke or hardened the other ; and will prove it with cain and abel , also with jacob and esau : upon which he buildeth the election . 119. but i tell you deare brethren ; if at that time when he wrote such blasphemy against god and mankinde , he had been asleep , how happy had the time been : thus he maketh of the image of god a twofold image , out of one seed two seeds ; one party he ascribes to the devill , viz : to the serpent ; and the other to the womans seed . 120. but i would ask him , whether cain and abel , as also jacob and esau , were both conceived from the seed of father and mother ; or whether at the time , when cain became conceived , there was in that very seed in adam and eve , out of which he became conceived , a meere fleshly essence , as he giveth forth ; then must even the devill have wrought or effected that very seed in adam and eve , for which , god , out of his predestinate purpose hath rejected him ; or let him but tell me , who wrought or effected that same serpents seed in adam and eve , of which he speaketh : being he will not permit him to be good and evill according to the two inward worlds , and so maketh a totall seperation . 121. o thou totally blinde lamentable miserable reason ! be but advised ; the doore of grace standeth yet wide open , doe not thus seduce the children of christ , * whom christ hath purchased with his precious bloud ; who there saith ; † come all to me who are heavy laden with sinne ; observe yet the center , and the ground of the will of god , look upon the center . 122. john saith : * the light shineth in the darknesse , and the darknesse comprehended it not ; doe you not understand this ? when adam was in his innocency , then his light also shone to him in the darknesse , and the darknesse comprehended not his light ; but when he imagined after the darknesse , that is after evill and good , then the evill , quenched out his light to him ; and the darknesse became manifested or revealed on him , then the divine substantiality dyed to him , understand , the divine bodyes , or heavenly fleshes substantiality , and the outward spirits , and the outward elementary fleshes substantiality , awakened or arose ; and gat a beastiall property . 123. also together in that beastiall property , awakened or arose the spirit or source or quality of darknesse , viz : the first principle in gods anger ; and so he dyed to the angelicall world , viz : to paradise , and awakened or arose to the outward world which is evill and good , out of the two inward spirituall worlds . 124. the dark world should not be manifested on man ; for the light , understand the divine light , shined in adam in the darknesse , and the darknesse , viz : the first principle could not comprehend the light ; but when adams imagination went thereinto , † then the darknesse comprehended the light : and all the three principles were stirring and manifested or revealed in adam . 125. for , adam would be as god , and know good and evill , which god did forbid them ; that they should not eate of good and evill , else they would dye , but the devill perswaded them , they should become wise thereby ; yes wise indeed ! so that , when their eyes became opened , through their imagination and earthly eating , that they knew the outward beastiall property , which became manifested or revealed on them ; * the poor soul was ashamed and is still ashamed to see the beastiall property . 126. the outward body on adam , was indeed before the fall , but not manifested or revealed to the soul , as now at present the kingdome of heaven is in us , but to the soul in its outward part in this world not manifested or revealed : a childe of christ , liveth at present in this world with the new birth in heaven , and the eye of the averted or reverse soul , seeth it not : but the eye in christ seeth it . why god hated cain and esau , and loved abel and jacob , and which are those lost sinners that christ is come to save . 127. deare brethren , doe but understand it aright : cain was not begotten out of a totall devillish essence , out of the serpents seed , but out of the essence of all the three principles , of all the three worlds , for as adam was after his fall so also was his seed . 128. but know this ; when adam fell , then came the three principles together in adam , into strife one with another , viz : gods anger-kingdome , gods love-kingdome , and this world kingdome : cain was comprehended in the anger-kingdome , and abel in the love-kingdome ; therefore rightly said god of jacob , * jacob have i loved , and hated esau ; thus also it was with cain and abel , cain had comprehended the anger-kingdome ; viz : the first principle in the essence in the seed in the mothers body or womb in the wrestling , and abel gods love , viz : the second principle ; and now cain was of an evill kinde or condition , and abel honest or vertuous . 129. now , see deare brethren ; when cain and abel sacrificed , then god , that is gods love and meeknesse ; viz : the second principle , † savoured abels sacrifice , but cain's god would not accept : then cain was in fierce wrath against his brother abel : there ye see the strife between the two eternall principles , between love and anger in both the brothers in man ; how the dark fierce wrathfull kingdome , is become also manifested or revealed in man ; then said god to cain , * why art thou in fierce wrath ? is it not so , that when thou art honest or vertuous , thou art accepted , but if not then sinne resteth before the doore ; but rule thou over it , and let it not have the authority or preheminency . 130. here observe : god said rule over sinne ; let it not have the preheminency or power : had there not been in cain , wherewith he could rule over the evill , then god had not bid him doe it , though likely the anger in him was mightier or stronger than in abel ; yet he was not therefore altogether begotten out of the anger 's essence , but out of the three into one : christ is come to seek and to save that which is lost , as himselfe saith , and not for the sake of the righteous . 131. now who are those that are lost , cain , ishmael , and all poore sinners comprehended in the anger of god ; who were † lost from their mothers body or womb , for their sakes is he become a man or incarnate , and calleth them all to him , they should come whosoever will , they should seek , pray , and knock , and he will give them the holy spirit ; and if they come there is more joy , at one alone lost man comprehended in the anger of god , among the angells of god in heaven , than at ninety and nine abels or jacobs , which need no repentance , which became comprehended in the love in the wrestling-wheele , in the center of the three principles . 132. god loved jacob , understand , he was comprehended in the mothers body or womb , in gods love , which co-worketh therein , and esau was hated , for the anger had comprehended him : but now the hate is not so to be understood , as if god would not have the lost sinner ; no , but for the sake of the sinner is god become man , and come to call the poor sinner to repentance , and to the new regeneration , out of the anger in the soul. 133. and christ said , thou wouldest not ; * o jerusalem , jerusalem , how oft would i have gathered thy children together as a hen gathereth her chickens under her wings , and thou wouldst not ; also , † how faine would i eate of the best grapes ; but i am as a vine-gatherer that gleaneth . what the hardening is : and how the love of god warneth the sinner : also how the love of god is as well omnipotent to preservation as his anger is to destruction . 134. question . now saith reason , what is that now which willeth not ? seeing god calleth the lost sinner , and willeth in christ to have them , and new generate them ; is that the fathers hardening ? answer . yes indeed it is his anger 's hardening ; and the devills will ; understand it is the dark worlds will which hardeneth man , but it cannot doe that to death , but as a dark night . 135. but what doth gods love , viz : the second principle ; to that man ? it complaineth very often in the heart , when man desireth sinne : and saith commit it not , or doe it not : gods anger , will burne in thee ; feare gods judgement , and it warneth man of his wicked wayes ; now if he followeth the free-will and converteth : then it is rightly said : to the honest or vertuous ; that is so long as he is honest or vertuous , the light must arise or spring up to him out of darknesse , and then the light beginneth to shine in the midst in the darknesse . 136. but if thou sayest ; he cannot convert , it is impossible ; then thou speakest in the might or strength of god , and against all that which christ saith : he came for the sake of lost man , because he would seek and save him ; should then gods anger be greater than his love ; christ hath undeniably , broken the hard death and fierce anger of god in pieces ; which held us captive in the center of the soul , to the bands of the dark world , viz : of the first principle , and * made a shew in triumph of death in the soul , on the crosse , so that the scripture in the spirit of christ saith ; † death where is thy sting ? hell where is thy victory ? the snare is broken and we are delivered ; thus singeth the church of christ . 137. dear brethren , i will ask you ; what profit is there in all teaching and preaching , if god doe harden mans heart , as my opponent saith ; that he can not understand , and receive it in ; what need men preach to the righteous , who run their course without it ? but christ saith , he came for the sake of the poor lost sinner , and not for the sake of the righteous , which need not repentance : doe you not see , that christ drave the devill out of those that were cleerly already possessed of the devill ? and received them for children : also , out of mary magdalen the great whore. 138. though now indeed the scripture saith : * he hardeneth whom he will , that is meant of the stubborne arrogant sinner ; who sinneth against grace , and doth but ●●arn god under a flattering hypocriticall shew ; he flattereth him with the mouth , and his spirit entendeth only falshood and wickednesse , from those he withdraweth himself at the last , and letteth him goe on in his flattery and hypocrisie ; who will help him , who taketh his own will in for a helper ; would he be helped , then must he goe out from his own will , and be resigned up into god. 139. then thou sayst ; † god is omnipotent ; and may he not doe with mans will , what he will ; it is he which is potent in all things ; * who will contend with him ? as the scripture saith ; and my opponent urgeth that mightily . 140. hearken my opponent : you are much too young for that matter : learn first what god is : what his will in evill and good , is ; thus there is a chain fixed in reason ; but know also : that heaven is against hell , and hell against heaven , the anger against the love , the darknesse against the light ? what doe you here mean concerning god ; if i should speak after your manner ; that god is mighty to do all in all things : as indeed it is true : then must i say , that god is all , † he is god , he is heaven and hell , and is also the outward world , for * from him , and in him all things originate : but what doe i effect by such discourse , which is no religion ; such a religion the devill receiveth into himself , and would be manifested or revealed in all things , and be mighty potent in all . 141. then thou sayst : thus god is at odds with himself , being he is evill and good : o thou dear reason , learn the center here , or stay at home with thy teaching and writing : behold ! i tell thee this : if there were no anguish , there would be no fire ; if there were no fire , there would be no light ; if there were no light , there would be neither nature nor substance ; and god would not be manifested to himself : what now would there be then ? a nothing : when thou wilt come on to the center , then thou wilt see it : concerning this very high article i referre the reader to the book of the † six poynts concerning the three worlds : there he will see what god is : and what his will and omnipotence is , and what is called god. 142. for if his anger be omnipotent to destroy , then is his love also omnipotent to preserve : if this contrariety were not , there would be no life ; and there would be no good , also no evill ; for if there were no fierce wrath , there would be no moving ; thus the substance of all substances is a continuall . working desiring and fulfilling ; the fire desireth the light , that it may get meeknesse and substance , for its burning or life ; and the light desireth the fire , else there would be no light , and it would have neither power nor life , and they both desire the dark anguish else the fire and light would have no root , and all would be a nothing . 143. therefore i say unto you now 〈…〉 god 's love is as great as his anger , his fire is as great as his light ; and his darknesse as great as * either of the other ; it is all alike-eternall without beginning and it beginneth it self from eternity with or by the darknesse ; and bringeth it self from eternity to the darknesse into the source or quality even into the fire , and in the rising up of the fire , is the eternall death ; where the darknesse and the light seperate themselves , each into a principle in it self ; and the light also it self possesseth it self ; one dwelleth in the other unapprehended by the other ; there is in eternity no parting asunder : those that dwell in the darknesse see not the light , and those that dwell in the light see no darknesse . what god is ; and how without the darknesse all would be nothing : and in what manner man hath ability or strength to goe out of evill into good and out of good into evill . 144. then , saith reason , what is god then : or who is god , when it is said : god hardeneth mans mind ? behold he is all , but the light alone is called god , for in the light is power or vertue , love and meeknesse or soft gentle substance ; and in the fire , horrour might and life . 145. then thou sayst ; thus the darknesse is a cause of the deity ? no : but god would not be manifested or revealed , and there would be no nature nor creature without the darknesse ; neither thick nor thin , or dense nor rare , neither colour nor vertue . 146. god is indeed without besides or beyond nature , but without revelation or manifestation of any forme : through the eternall nature he manifesteth or revealeth himselfe , in trimity , and with the wisdome in wonders , and with the outward nature manifesteth or revealeth the spirituall worlds : viz : with the time the eternity ; but whatsoever hath its beginning out of time , passeth away with time , and its shadow remaineth in figure according to the property of both the eternall worlds : as it wasbefore the times of the world. 147. therefore observe now : † gods anger maketh the dark mind * full ; and gods love maketh the light mind full ; † for whosoever hath to them it will be given . 148. but now all standeth in strife : the light against the darknesse , and the life against the death , and the death against the life . 149. but * man is out of the great substance of all substances ; and in him is the strife ; now if he be captivated in the evill or malice , then he cannot avoyd the great evill ; unlesse he fall into death ; that is into the nothing , then he is free from the turba ; or wrath ; and falleth into gods mercy ; for his will goeth again into that out of which it is existed in the creation at first ; viz : into the fore-seeing or predestination in christ jesu , before the foundation of the world was laid ; there it is at the limit and fallen again into the fiat , and so christ conceiveth or receiveth it . 150. for , † the men were thine , said christ ; and thou o father hast given them unto me : * and i give them the eternall life ; father i will that they be where i am . 151. but whosoever remaineth in that which is his own ; as he is † born or generated to this world ; he remaineth in that ; as he is apprehended in the wrestling-wheele in the center of the lifes springing up : now therefore it stands free for him ; to goe out of the good into the evill ; and out of the evill into the good. 152. not that he hath the power , to make himself a child and heir , that is done out of grace , but the maker standeth ready for him , and waiteth for him every hour , to evill and to good ; hell desireth him , and heaven desireth him , both desires stand ready for him and open in him ; all the time of his life ; he hath hell and heaven in himself ; if he goe with his will out of god into reason , in flesh and bloud , then is he in or upon the ground or foundation of hell ; which will when the light of the sun extinguisheth , be manifested on him : but if he demerse himself out from fleshly reason ; in resignation , into god , then he is in heaven ; all lyeth in the will : whithersoever the will entereth , thither body and life or substance must after it ; and that , in man is free . 153. hath man might or ability , with his will , to demerse himself into gods anger ; as my opponent acknowledgeth ; wherefore also not into gods love ; * but he cannot make himself a child ; he goeth only with the will into the matrix , and then the divine fiat apprehendeth him , and maketh him one : indeed he can not make himself a devill , the hellish fiat according to the dark worlds property maketh him one , when he doth but give his will up thereinto . how balthasar tylcken is the devils advocate : how the devill doth assault none more with despaire , then the children of god ; also concerning firme confidence of the faithfull . 154. my opponent saith , the soul is proceeded out of the mouth of god , and it is true ; but if it be proceeded out of the mouth of god , then it is proceeded out of the divine omnipotence , why then doth he take away the free will from it , it hath free-will in evill and good ; he speaketh so much , as if i should say ; i can think nothing that is good , i can never frame any good will in me , to doe any good. 155. but the scripture reproveth him and saith thus ; say not in thy heart , if i sinne , god hath done it ; for the fift psalme 5. † thou art not a god who art pleased with wicked matters : and in ezek. 33. * as true as i live , i will not the death of a sinner , but that he convert and live. 156. but he saith , god hardeneth him out of his predestinate purpose , so that he cannot convert ; who now shall be righteous , the prophet or my opponent ? the scripture answereth thus ; it is much more so , that † god is true and every man a lyar. 157. my opponent sets it down evidently , and giveth it forth to be so understood , that god willed the fall of adam ; if the magicall paradisicall birth had not pleased god , else would gods majesty not have become manifested or revealed ; if that were true , then god were unrighteous , in that he did forbid adam to fat of evill and good : why then will god judge me for it ; and account or impute that for sinne , if i doe what he willeth to have . 158. but i say , the devill willed to have it so , that man should sinne , and that the earthly became manifested or revealed in him , of which he is ashamed ; and my opponent thereby affordeth the devill a right advocate , which i verily : lament , that this man speaketh even the devils words and will ; and so casteth a snare of despaireing , on to mans neck ; he giveth so much to be understood ; that man † cannot be saved , though he would never so fain , unlesse he be elected to it ; that is assuredly the devils doctrine and word . 159. where will the tempted remaine , when the devill assaulteth him and saith : despaire , thou art not elected of god , he should by that doctrine despaire and say , i can doe no more , if god will not have me then thou mayest take me away . 160. and yet he is so holy , and tickleth also some dissembling hypocrites , and saith in the pasquill or pamphlet , it is a great comfort to the children of god , viz : to the elect , when they find by themselves , that they are elect children of god. o how many dissembling hypocrites would not lye under this mantle , if sinne sleep . 161. o alas , miserable doctrine ; o man , open thy eyes wide and beware ; the church of christ singeth ; wo er ist am besten mit , da will er's nicht entdecken . where he is most pleas'd with man , he will not alwayes show it . 162. whom doth the devill assault with despair , but even the children of god , that they might not be manifested or revealed , and god often hideth himself , that they might cry aloud anxiously to god , for so the noble pearl-tree groweth . 163. he often sheweth himself strange to his children , so that they can oftentimes fetch no comfort : as the * canaanitish woman , when he likened her to a dog , only that the faith and earnestnesse might become greater in the storme , he letteth the heart even quake or tremble , that the earnest may become great . 164. now if doubting thus seizeth upon a man , then with this man he must despaire : it standeth written , † god willeth that all men should be saved . which now is true ? your cripled election or christs promise ? 165. the apostle saith , * it is a precious worthy word , that jesus christ , is come into the world , to save all poor sinners : who hath now the right ? i will remaine by the words of my saviour , and will beleeve , that † nothing , whether it be high or low , whether power or principality , whether hunger , nakednesse , vengeance , perils , also no creature can tear or seperate me from the love of god which is in christ jesv . 166. and if all men did say , thou art dainned , and if my heart also did say it , yet i will not beleeve it , but demerse my self into christs sufferings and death , and let the death of christ make of me what it will , if i must be in death , then will i be in his death , and in no other ; but seeing his death , is become an eternall life , * therefore i shall well remaine in him , let who so will elect me there , i bled or choose my saviour christ : my will shall remaine in him ; though the world in gods anger make of the outward body what it will ; when i have him ; then i ask not after pope , turk , emporour , devill , hell , nor heaven : he is my heaven , i will be dead and a nothing ; that he may live in me , and i in him ; and if body and soul should break in peeces , yes i will not depart from him ; what now will the mo●●ion or proclamation doe to me ? 167. i have elected to my self , my saviour , and he hath elected me , even before i was , i beleeve no otherwise , let any teach or write what they will ; he that will venture and try it with me shall find it by 〈◊〉 : i am sure it is the right way , therefore i speak and write thereof ; for it is my passime and i rejoyce that i shall come to this , that i shall be delivered from the † opponent of the anger of god. 168. therefore i say to my brethren , what the lord hath said in me ; whosoever will goe along , lee him come , he that will not , but will look upon many elections , and expect till the spirit of god fall upon him and draw him let him stay there till that bosome , if he will not labour and work with god in his vineyard , then he hath also no wages to expect . i know not how to get any thing our of * his description , that they refresh me , but only sadnesse and sorrow of heart , doubting and despaire . how nothing is impossible to faith. what gods drawing is . why the wicked becometh not drawn . what a right christian is : and who becometh hardened by god. 169. my opponent in scorne saith ; could god create nothing stedfast ? he likeneth us men , as to god , to be , as the * potter and clay or lump , is one to the other : hearken my opponent : why then doct thou say , that the soul is proceeded out of gods mouth ; how doth that accord with the clay and the potter ? what man would become a pot , for a pots sake ? or if that were possibles ; is god become man for a handfull of earths sake ? o no , it is an other manner of pot , wherein god became man ; it was also another pot which brake in paradise ; look upon † the dry rod of aaron which sprouted and hare almonds ; ask it what it signifieth , it will tell thee . 170. my dear scornes ; thou understandest nothing thereby , where in god is become man ; much lesse concerning gods creation , of the possibility and impossibility ; thou sayest only god , god , and knowest not what god in , also thou wilt not know it , only thou sayest ; * a man can take or receive to himself nothing in god , unlesse it be given him . 171. † i know also well , that i can doe nothing in my own might or strength ; the faith can doe it : that can receive where there is nothing : if i cast my will into gods will , then god beleeveth in my will ; and then i can receive , for nothing is impossible to faith : i can receive to my self the becoming man or incarnation of christ ; if my will , willeth , yet i cannot doe it , but gods will in mine . 172. my will and gods will must be one ; for my saviour hath told me he will give the holy spirit into my will , if i but ask him for it : and should not that be true then ? would my opponent deny me also to ask ? i can ask , that none on deny . 173. now christ hath promised to hear ; and though i find it not instantly in the power or vertue , yet if i ask ; then i beleeve that god hath given me his spirit ; and though my heart and all the world should say cleerly no : yet i will let the words of christ be more certaine to me , then all bablings and fictions . 174. am i indeed the day staffe or rod of aarow ? in me lyeth the drying or withering , through adam : but if christ hath introduced his sap into my withered flesh and into my dark soul again , shall i not take or receive it to my self ? shall i first expect the drawing ? 175. i know that i can have no good thought in me unlesse it be from god ; now if i would faine be saved , then i know , that very will is gods drawing ; why should i long then expect other drawing , if the lord calleth in me , and biddeth me turne to him , is not that drawing ? but , what man , can say , he is not so drawne ? even none at all : god draweth every one . 176. * the evill man will not follow , he goeth on in a disputable way , and seeketh subterfuges or excuses ; and saith he is holy ; and his heart is a theef , and covetous , a murtherour , and moreover a proud devill ; he flattereth himself only under christs purple mantle , and tickleth himself with christs suffering and death ; but will not enter thereinto ; and with christ dye to sinne and become an enemy to it , he will only walk upon roses in sat and jolly dayes , and devour the sweat of the miserable in pride , for saith he , god draweth me not ; yes thou wilt not : therefore he hardeneth thee , and his anger draweth thee , also the devill , whom thou servest . 177. should god draw thee ? then cast the false or wicked wayes from thee , set thy self as if thou wert to meet an enemy , where it concerns body and life : if the anger draweth thee and holdeth thee : doe but defend thy self and thou wilt soon get one that will help thee . 178. doth the anger in the conscience say ? thou art mine , thou canst not be saved , then say in opposition , i take only christs death with me , and doe with me how thou wilt , take that and wrap thy self therein , let gods anger and all devills roar over thee and say and complain against thee what they will , out of these swadling cloathes shall no election pluck thee whether it be of * god , or the devill , or man. 179. but the wanton licentious way which men now walk , wherein men only tickle and comfort the old evill wicked one , the murtherer , the proud stately , covetous babylonish antichrist , with christs sufferings and death , he should only be quiet , and fatten himself well , christ hath satisfied ; if he be marked or noted under christs bloud banner , and elected ; then he cannot be damned ; this way is totally false or wicked , murtherous and unrighteous . 180. if thou wilt be a christian , then thou must be and become conformable to christs image , and walke in his footsteps and with him , suffer persecution , disgrace , and scorne , love the way of truth and righteousnesse , doe that which christ hath taught thee ; not with hypocrisie , to take double or four-fold ; and give a little piece of it to another : no , it must be earnest ; thou shouldst not esteeme any thing thou hast , as if it were thy own , only ; but consider that thou art only a servant therein , and servest thy lord in heaven , therein , thou shouldst dispose of it according to his pleasure . 181. not to suck up the miserable , and give a little piece thereof to a beggar : and say i minister indeed to the poore : first , 〈◊〉 them their sweat , else thou wilt be accursed in all thy service of god , and be kept back from god. 182. serve him with minde and heart : walke in the light ; let the scorne of the world , be * the prints of christs wounds , to thee ; labour watch and pray , and stand alwayes in care and circumspection against the devil ; arme and fortifie thy selfe continually against him ; and consider thou art here a pilgrim ; and in the vineyard of christ ; labour faithfully in the kingdome of god : all thy labour followeth after thee ; for christ said ; † my father worketh and i work also ; so must thou also , as * a branch on the vine work and beare fruit . 183. for a christian is a branch on the tree of jesus christ , if it will not work and beare fruit , then it † shall be cut off , that it hinder not other branches , that is it must quite wither and he hardened as to the life of christ : these will god harden . here it is said ; * i harden whom i will ; viz : a branch that will not bring forth fruit ; to such a one god will not give the sap of christ ; it is not said , † god will not be mine ; but thou wilt not be his , and so you are parted . 184. doest thou say ? god can make of me what he will , he is omnipotent ; he maketh of thee what thou wilt , his love is omnipotent , and also his anger ; that which getteth thee ; holdeth thee ; the wicked is to god a good savour to death , and the saint or holy , is so to the eternall holy life : as thou growest , so thou art , such sap as thou drawest into thy selfe , such fruit thou bearest . 185. why doest thou blame god ? god so farre as he is called god , cannot will evill ; for he is good , there is no evill will in him , but according to his anger , he desireth wood or fewel in his fire , which is conformable to or fit for the fire . 186. therefore rightly saith the apostle ; † to whom you give your selves for servants in obedience , his servants you are , whether of gods love or anger : here the apostle speaketh of mans election , that man can give up himselfe , and be given up : and though indeed of himselfe he cannot take or receive , yet god giveth him the taking or receiving , for he hath promised it him . the abominable doctrine of balthasar tylcken : admonition not to doubt of election : admonition and warning to balthasar tylcken . 187. the doctrine of my opponent is throughout no other ; then this , if god make a good tree , then it is so ; that is , if he make one a christian , then he is so , as if man need doe nothing in it , he need not work and labour for it , that he may become a good tree . 188. alas ; god 〈◊〉 us , why hath god given us the law and teaching ; and said , thou shalt not doe this , or that ; if he will have evill : how very shamefully , goeth this man astray , how very carelesse and negligent , doth he cause men to be ; deare brother , minde and consider of this abominable doctrine ; how he gathereth the texts of scripture together , for a false service to god , only that he may prove , that god worketh , both good and evill in us . 189. what needs proofe for that i say so too : that gods love worketh good in us , and his anger , if we give our selves up into it , worketh evill fruit to damnation : but what doth it avane him , to bring men into such a carelesse negligent way ? he should rather tell them , that they should repent , as god saith in the prophets ; * to day when you heare the voyce of the lord , harden not you hearts : let my word enter into your hearts and eares . 190. but he saith ; it cannot enter ; god maketh either a good or an evill tree : this serveth well to all carelesse negligence and wickednesse ; and lastly to despaire ; that is the end of his doctrine , you will finde nothing better or more in his grace election or predestination . 191. and i say with good ground , and it is the precious truth ; that if such doctrine should become embraced or received , then will the world at length become a murthering den of devills : for every one will say ; how can i doe otherwise , then god driveth me , if god will have me to be his childe , he will teach and lead me well enough , but if i be not elected , why should i long favour the honest and vertuous ; i will doe as the devill doth and hate them , and be their enemy , to his kingdome i belong ; i will steale , rob , murther , and cheate , and deceive the simple : that i may be potent and voluptuous ; there will no other come of it , being god will not draw me , therefore really i must serve god lucifer ; but if god will have me , he will well draw me from that , that i shall not doe it . 192. alas , be not so evill and wicked , doe not that , god hath forbidden it , let every one have a care of his own salvation , and † feare the lord with trembling ; let no man despaire ; and say , there is a fast doore upon me , i cannot be saved , for such thoughts the devills have , and the damned in hell ; if i knew there were but seven men elected in our city or scarce two , i would not despaire , but beleeve that i were one of them . 193. my opponent , consider your selfe , for the sake of your salvation : when you shall appeare before the judgement of god ; and christ shall say to the wicked , who in such doctrine have become , lazy carelesse and negligent , goe * away from me ye cursed , i was hungry , thirsty , sick , naked , and in prison , and ye have not ministred unto me , and they shall say , lord , thou hast not elected us for children , and drawne us , then will he say , have i not caused my goodnesse to be prelented to you , and caused my word to be taught , and faithfully called you , and warned you of the false or wicked way ? and they shall say , we have been taught , that thou hast out of thy predestinate purpose elected one to the childship or filiation , and hardened the other ; now being that sslandeth in thy word , why wilt thou blame us then , we were able to doe nothing that was good. 194. my opponent , i put you in minde of this , consider i pray , what will you answer , that you have expounded thus ; that , the anger of god , which god in his love , in the soul of man , hath drowned with the bloud of his sonne ; you make to be an electour againe , you give the sword into its hand againe . 195. the anger was indeed in adam before the fall , yet not manifested or revealed , and the god of love hath set his heart upon it , that he will boult it up againe in the humane soul , that we should run to him as to an open fountaine . 196. i would have you asked : that if adam had continued in his innocency , where the● had remained your eternall election or † predestination , if he had begotten children in paradise ; therefore now if you will maintaine your eternall election over man , then must you say , the fall of man is also out of god predestinate purpose . 197. but what means that which god said ; * thou shalt not eate of the tree of knowledge of good and evill , if he would have that to be done , and hath also forbidden it , then god were unrighteous , and men need keep no commandment which he hath forbidden in moses : for he would have if that man should sinne , that he might have cause to punish him ; thus it were to be concluded in reason . 198. beloved , consider your glosse or exposition , i will speak brotherly and child-like to you , put but away your crooked scornfull hornes , and let us deale one with another as brethren , and members : with scorne , we can advance nothing that is good , we doe but deceive the men in the world , that are plaine and simple , therewith . 199. if you have christs spirit , as you would be thought to have , then meete me and my brethren , in the meek love and humility of jesus christ , shew me i pray you , your love in the spirit of christ , who came in great humility to us poor lost children of eve , to seek and save that which is lost ; if you be a childe of that spirit , be so , faithfully , with meeknesse , love , and friendlinesse , with modest speech , and cast the hornes of scorning away : that i may know that you are my brother : then will i be very loving to you : if god give you more then me : but if not , yet i will in that weaknesse , rejoyce with you , and refresh my selfe in that which god giveth . 200. and be not so furious against the deare revelation , which god hath favoured vs with at last ; reade it first aright ; it hath a very noble pretious originall and beginning , which reacheth above all reason , yes , above , the outward world , and above the light of the outward nature , why doe you rage against the most high ? 201. i christianly admonish you , take heed what you doe , that the anger of the lord , doe not take hold of you , and god curse you , i tell you i will be guiltlesse as to your soul ; if you doe awaken it . 202. see what was done by * eliah : also to corah , dathan , and abivdm , in the wildernesse : i tell you for so much as it is knowne to me in the lord , it may happen so to you and more besides , for at present it is a wonderfull time ; not knowne or acknowledged by all ; the lord hath sent his spirit of zeale or jealousie ; there is a wonderfull time before the doore , which you will finde by expersence , if you live. of the eternall predestination and election of god ; the beginning and end thereof is one only , and alwayes the same . 203. my friend , you speak after a humane manner ; and write of gods eternall predestination and election ; it will not beare to be so written of . 204. when the scripture speeks of gods eternall purpose or predestination ; it speaketh not of a purpose or predestination that hath been long before ; for in god there is no beginning : but there is an eternall beginning , where the beginning and the end is all one ; the first is continually the last ; and the last is the first : whatsoever god hath begun , from eternity to foresee , that he beginneth now also at this day alwayes every moment to foresee . 205. i can say with good ground , thus , that if i were in my mothers body or womb , comprehended in his anger , then god had from eternity seene me and apprehended me in his anger ; and i were from eternity elected in his anger . 206. but if i convert in repentance , so that gods love apprehend me , then i am also from eternity foreseene out of the anger into the love ; for in god , all is eternall , * whatsoever at this day , beginneth to alter in the eternall , that is , from eternity , to eternity , equally in the eternity . 207. the spirit in the scripture hath another kinde of speaking , than the world hath : know you not how it stands written in the scripture ? where the lord saith ; † suddenly i speak against a nation or people , which are evill , that i will destroy it , but if they convert , then it repenteth me of the evill , which i thought to doe unto them . 108. look upon * nineveh , there you shall see whether god doth not alter his will , for mans sake : and the apostle saith , that even † the spirit of god , is subject to man , viz : to holy men. 209. * his election and beginning is alwayes every moment , his eternall birth or geniture , is also every moment , in him and before him , is all , both new and old : for the same god who † hath elected us in christ before the foundation of the world ; he also every moment electeth his children that come to him : the matter consists only in the conversion of the will. 210. and though it standeth written , that it lyeth not in mans willing : that is only concerning those , that desire god , and yet will not goe forth out of their sinfull will , they keep their sinne , and yet will be saved , * therefore it lyeth not in his willing , but in this , that man goe out from sinne into gods grace ; and then it lyeth in the mercy ; and that god doth readily , for he hath promised it . 211. † it lyeth not in man to make himselfe blessed or saved , but in the grace , which god in his sonne hath promised and bestowed : for * god willeth that all men should be helped or saved , as the scripture saith ; his election and out going is from eternity , and his mercy is also from eternity in eternity , all is in him eternall . 212. therefore men should better consider the scripture as to such termes or expressions ; for it often speaketh out of the eternall mouth , which beginneth every moment . 213. † for , when the scripture faith , * he hardeneth their hearts , that they beleeve not , and so come not to be saved , then it speaketh of those , who would be saved by their own ability , in their evill will and life : those he suffereth to goe on in their purpose or predestination , for they will doe it . 214. as also adam did , he would not be resigned into god as a childe , but be his own , and apprehend and know good and evill , and live in all the three principles ; for he went out from gods will into his own , of set purpose , therefore god left him , and then he fell downe and slept . 215. and when he did eate of the forbidden fruit , then gods anger elected him to the damnation of death , and gods love spake against it , saying , the seed of the woman shall bruise or crush the serpents head , and that was also an eternall election , and yet it was also a beginning temporary election : for how can an election passe upon a thing , when as yet it hath no roote . 216. * gods anger hath from eternity continually and still at this very day : elected it selfe to be a darknesse ; that gods love and light might in the anger become manifested or revealed . 217. now that which is out of the eternall , as , the soul of man ; that hath also free-will , to manifest it selfe in the light , or in the darknesse ; † not that it hath the light and darknesse in its power ; but it hath ability to work in good or evill , that is in the power of the light , or of the darknesse , and in which soever it worketh , that manifesteth it selfe , in it . 218. the might or power is gods , and the soule is his childe , a branch in the tree , proceeded out of gods mouth ; out of love and anger ; all that lyeth in it , and is its own propriety . 219. who will then take away the free-will from it , being it is a branch in the eternall tree , and hath love and anger in it selfe ; or is it not true ? my opponent speaketh even so , that the anger lay hidden in adam before the fall , and hath manifested it selfe with the fall. 220. but he maketh me wonderfull beginnings in the seed of adam , one with god , another with the serpent , and that is a grosse errour , there are not two sorts of seeds , but one only , but two sorts of dominions lye in the seed , viz : gods love and anger , and is but one only seed . 221. but as to one part from the divine substantiality , from the holy and pure element , in which the paradise and heaven ●●eth ; as also the tincture of fire and light , that very seed disappeared in adam when he fell , whereof god said ; * the day that thou eatest of this tree , thou shall dye . 222. and the other seed , understand spirit , is the center of the eternall nature , viz : of the dark world , according to which god calleth himselfe an angry god , but that was not stirring and manifest , while the light shone in the divine heavenly paradisicall substantiality ; but in the fall it became manifested or revealed . 223. but now , adam was also shut up in the dominion , and in the spirit of the outward world , but that must in his innocency goe also behinde and come after ; for gods kingdome ruled in him : but when he fell , then it became also manifested and powerfull in him , and instantly , heate and cold , fell upon him , so that he must cloath himselfe ; and he fell by the outward worlds might into the corruptibility of his body . 224. now what kinde of seed should become generated in adam , out of which cain and abel could be conceived , even such a one as adam was after the fall , viz : according to the outword world evill and good , and according to the anger-world totally evill . 225. but now the kingdome of god , viz : the heavenly substantiality was faded or disappeared in him , for the darknesse had received in , the light in him ; as you have an image thereof in the dry * withered staffe of aaron which sprouted againe : so also did the faded or disappeared substantiality in the spirit of christ , when god became man , in that very faded substantiality . 226. now my opponent with your election , come hither to schoole : now shew me the grace-election , i will also shew it you in the divine knowledge , to me is given to see as sharply and accutely , as any one can search . mark this which followeth . 227. now when the image was faded or disappeared , what did god with it , did he let it fall quite away and remaine in death ? no. then instantly the doore of his mercy set it selfe open , and said ; † the womans seed shall crush the serpents head . 228. then the deare name jesus incorporated it selfe in the faded disappeared image , and the mark or limit in this faded disappeared image became strengthened ; which with the revelation or manifestation , stood in the body or womb and seed of the virgin mary , as a propagated seed ; for if that had not been so , then had all those before christs birth been lost . 229. for , the high noble virgin of the wisdome of god ; with which adam in his heavenly in breathed spirit , was espoused or married , that , is immortall : that presented it self in the light of life to man , viz : to adam and eve , and warneth them of the ungodly wayes , and continually sheweth through the propheticall spirit , the limit or mark of the covenant , where it will , with the deare name jesus , with the word and power of the true deity , open it selfe againe in mans soul. the second part. of the becoming man or incarnation and person of christ . how christ , is become man or incarnate , out of no strange seed , but out of mary , and yet indeed not in eves earthly essence , the holy ghost was the man or masculine therein . 230. my opponent , tell me here , what the womans seed is , upon which you found your election , you say , the children of god must become generated out of the womans seed , as the dew out of the * morning rednesse , and reject adam's and eves seed , and make a strange seed , and yet god said ; through the womans seed shall the head of the serpent be crushed ; who is the woman ? is it eve ? no , that you will not admit ! why ? because otherwise you cannot cloake your election or predestination . 231. well now ; if you be learned ; as indeed you goe about mightily to colour your cause with texts of scripture ; then shew in the holy scripture , that god entended a strange woman ; you say , that mary is not from us men ; but is a virgin from eternity : that you must and shall prove , or else it shall have neither place nor beliefe . 232. but i will demonstrate with strong arguments , that the word of promise goeth upon the womans seed , viz : upon eve and adam , that is , upon the matter , or matrix , which was taken from adam , out of which the woman was framed , out of and in which adam should have impregnated himselfe , if he had stood , and had not suffered himselfe to be over-powred . 233. for the woman eve , should have been the propagated childe , but it could not be , and therefore she was taken out of adam's essence and bone , and was made † a help for him , so that the propagation must be performed through two . 234. now if mary , christs mother , be not from us men , then is christ , not the son of man : as he so very often calleth himself : and where then would my poor soul remaine , which lyeth captive in a darke dungeon ? whereas if god would regenerate it againe as the dew out of the morning rednesse : could he not well doe it without becoming man. 235 besides , if mary were not man or humane from us , what then would the strange christ be profitable to me , and then it would not be true , that the word is become flesh ; or how could i enter into christs suffering dying and death , if it were not done in me. 236. but i can with truth say , as the apostle saith , that i beleeve * i am crucified and dead with christ , and rise up in and with him , and bear his image on me . 237. thus saith my opponent , then christ were conceived in a sinfust seed , if eve had been the woman in the promise , no , i say not that . 238. christ , viz : the living word , was not generated from mans seed , but in the shut up seed of the heavenly part , which in eve , faded or disappeared : as the * dry or withered rod of aaron signifieth ; he became againe , the dead parts sap and life ; for the sinne fell not upon the heavenly part , but that dyed ; understand substance ; and not gods spirit , which rested in the covenant ; till at the limit of the covenant in mary . 239. the anger of god , manifested or revealed it self in the earthly part , as a life ; and the heavenly , disappeared or faded , as god said ; the day thou eatest thou dyest . 240. he meant not solely the earthly death , for adam lived † nine hundred and thirty yeares e're he dyed : and god said , the day thou eatest thou dyest , that is , to the kingdome of heaven ; and livest to the earthly world , as it came to passe . 241. i say not , that god became man in eves earthly essence , else he must have had a father ; but thus himself is the father . 242. understand this aright ; * the angel said to mary , the holy spirit will come upon thee , and the power of the most high will over-shadow thee ; in that sticketh the mark or key : the angel said , he will come upon thee , and the power of the most high will over-shadow thee ; do you not understand this ? the holy spirit would open the shut center in the covenant in the dead seed , and the word of god would give it self in with living heavenly substantiality , into that which was shut up in death , and become a flesh ; the holy spirit was instead of a man or husband : he brought the heavenly † tincture of the fathers fires glance , and of the eternall sonnes lights glance . he was in the tincture , the life and the moving . what manner of essence the word received or assumed , wherein god and man became one person : also how christ is a creature , and how he is no creature . 243. now understand me according to its high worth ; i speak in the vision or sight and not in the opinion or conceit ; in adam , when god inbreathed the soul into him then was the soul surrounded or endued , from the glance of the fathers fire , together with the center to the fire , and also from the glance of the light , with divine substantiality , moving in gods wisdome or substantiality . 244. but now , in the fall , the light extinguished ; and only the fire , with the center to the fire , remained , that was now the dryed or withered and dead . soul , as the dry rod of aaron signified ; and old shut up barren sarah abraham's wife ; and old elizabeth dead in the womb or matrix , the mother of john the baptist . 245. this soul was , from adam thus dry or withered , propagated , except some holy or saints in the covenant , where the holy spirit in the covenant moved , as is to be seen by old * elizabeth ; that the child in the covenant in the mothers body or womb , when the spirit moved the childs spirit , when mary came to her , that it leaped for joy , in the spirit of the messiah ; when it perceived that ; and both the mothers prophesied . 246. that stryed or withered essence of the soul , understand the womans part , not the mans ; although the mans part also lyeth in the seed of the woman , but too weakly in respect of the fire , the word took or assumed to himself , with the dead substantiality , into the living now opened and introduced with or by the holy spirit , and god and man became one person . 247. but now understand me aright ; my opponent will not permit that i should say ; christ is acreature ; and yet it is true , so far as concernes the soul , and th● outward kingdome viz : the third principle , he is a creature ; for the outward hangeth to the inward ; else christ had not been in this world , if he had not had the outward kingdome on him , but without impurity in the similitude of the deity . 248. he was a creature , and he is one eternally ; understand as to the soul , and as to the substantiality which dyed in adam , which he with the introducing of the living divine substantiality , and with the word and spirit of god , made living againe ; and as to the third principle , with that he is a creature and a king and high-priest of men. 249. but as to what concernes , the eternall word , together with the divine substantiality , which now became introduced into the in death inclosed substantiality , christ is no creature , but the first born of the father in eternity 250. understand , in the creature , is the new introduced substantiality , viz ; christs heavenly flesh , creaturely ; but without besides or beyond the creature , it is uncreaturely ; for , that very substantiality is the right true divine principle ; it is as great as gods majesty ; in all places , filling all in the second principle ; and that in the body or creature , and that without the creature is totally entirely one undevided , totally one power or vertue , might , and glory , paradise and pure element ; wherein gods eternall wisdome dwelleth . 251. as the sun shineth or enlighteneth in the whole world : and so now if there were not in the deep such a substance as the sun ; then it would not receive the glance or lustre of the sun : * thus the gorporeity of christ , is the fulnesse of the heaven , in the person , creaturely ; and without the creature , living ; in one spirit and power or vertue , not two . of the virgin mary . how mary was no strange virgin , but the daughter of joachim and anna , whence the author hath his knowledge . and what is called , christs descending into hell. 252. my dear opponent ; you will needs have a strange virgin , and you despise my very high knowledg given me of god ; was mary ? whose generation or discent is sufficiently to be found in the bible ? a strange heavenly virgin ? and moreover standing in gods wisdome ? and from eternity elected or predestinated thereto ? how then came it ? that , when the angel came to her , and brought the message ? that she should be impregnate or with child ? and bear or generate a sonne ? she said , how shall that come to passe ? seeing i know of no man ? did not the eternall wisdome then know it , how it should come to passe ? 253. i suppose therefore , my dear opponent , you must permit her to be the daughter of joachim and anna ; as the holy scripture sets it downe , else our salvation will stand in suspence and be in doubt . 254. i ask you in earnest , if you be gods child then tell me : how or where hath christ broken death ? and whither went he into hell ? as the church teacheth ? tell me ! if he hath not received or assumed our soul. 255. your conceited work of a sacrifice alone doth not satisfie me ; i would know from you , how death in the soul is become broken ; neither covenant nor promise availeth as to that , if sacrifices could have done it , then it had been done among the jewes ; it must be done with right heavenly mans bloud . 256. now , i would know , whether it be done in my soul ? whether my will-spirit have attained an open gate to god with or by christs death ; that i may say , * abba , my dear father ; or no ? tell me this , or leave my writings uncensured . 257. i have my knowledge from god , and not from your fiction , schools or vniversities ; where you contend about words , as a dog about a bone ; goe with me into the center , be taught of god , i will shew it you , in the whole world , in all substances , living creatures , and created things , i will set it lively before your eyes : how the greatest secret hidden mystery is in death . 258. now if my soul were not together in the death of christ , seeing it was in the father from eternity , in the divine essence ; then have i no part in christs death . 259. i know , that jesus christs precious heavenly bloud , which out of the divine substantiality , became bloud , in the dryed or withered images seed ; through the might or strength of the heavenly tincture , hath kindled the fire which was dark in the soulish essence , so that , the same , souls fire in that very hour began to burne in a white cleere bright majestick power light and glance or lustre . 260. and there gods anger in the soulish essence was quenched , and made to be love , this is called * christs descention into hell ; when gods love in the vertue or power of the living word in the heavenly substantiality , with christs bloud , brought it self into the center of the soul viz : into the fathers anger , and overcame and quenched the same with meeknesse . 261. that was the smoak-hole , white the devill and the serpents seed ruled , and now that very hell became destroyed ; and the devills kingdome in the soul taken away . 262. and here it is rightly said : that * as sinne came from one upon all , and penetrated from one upon all ; so also came the grace and eternall life from one upon all , and penetrated upon all . now whosoever will not himself receive it , but expects another peculiar election ; let him remaine as he is , he may come or not come ; it is said : † we have piped to you , and you have not danced ; we have called you and you have not come to us . question . how is the new birth performed in vs ? also : what of vs shall arise ? 263. my deare brother , tell me , if you be borne of god , and enlightned , as you suppose , how is the new birth performed in us ? is it entering in or exgenerating ? is it not performed in us in our souls ? indeed christ must become manifested in us , after the manner as in miry . 264. what meane you by the new creature ? also doe you understand , a new soul ? or the old , which you have inherited from father and mother ? or what do you hold concerning the * resurrection of the dead , what of us must arise ? for , the soul dyeth not , also christ in us dyeth not ; for he is once dead to sinne for and in vs . what is it that ariseth ? the earthly body ? viz : the evill flesh that is infected by the devill , and full of sinne and abomination ? that is not it that shall live in god : for christ said , † flesh and bloud , cannot inherit the kingdome of heaven . 265. what is it then ? for the new creature generated out of the dew of heaven , as you say , also cannot arise , for it dyeth not : christs life , is its life ; you will quite take away the first adam ; what remaineth then ? if you are learned , tell me ! and play not on my pipe : you would have it , that christ hath not received or assumed adam's flesh : then can adam not rise again . 266. my friend , i exhort you in the love of christ , be not an opposer , till you understand the center of all things or substances , together with the three principles , for the power or vertue of the resurrection is performed according to the third principle ; there shall nothing of adam passe away , but only the grosse droffinesse of the beastiall property , and the sinne , which hath been wrought or committed according to the anger of the first principle . 267. the mystery , viz : the quintae essentia , shall arise ; for christ flesh , so farre , and in whomsoever it is become living , dyeth no more ; in whomsoever , the shut up heavenly part , is , in the power of the word that became man , become living , that dyeth not : it dyed in adam ; therefore it needeth no [ further ] resurrection . 268. also our works follow not after us , in that ; but in that which is a similitude of the inward world ; viz : in the outward mystery : now if christ hath not received or assumed that to himself from us men ; how then will it arise ? 269. i say christ hath received or assumed the whole humanity from us , on to his heavenly ; but only not the beastial property and sinne : but he hath received or assumed the * sinnes of the world on to himself ; as an own self-guilty person ; and slaine the death in our souland flesh : else there were no remedy for man : therefore must only a strong saviour come into the humane property , and slay death ; and destroy sinne , and introduce his love into us . 279. now i beleeve , that i shall arise in his and my flesh , and eternally live in him , his life for mine , his spirit for mine , and all whatsoever i am , for his ; he , god , i , man , and in him god and man : and he in me god and man. 271. this shall none teare out of my heart ; i have knowne it ; not i. but christ in me , therefore whosoever will , may fable and babble about it , i need no election or predestination to it : my saviour christ hath elected me in my soul spirit and flesh in himself ; i am therein joyfull and comforted . let who will be a heretick and feigner : † i have with mary elected or chosen the best thing , and will in the meane time sit at the feet of my lord jesu ; till all feigners and grace electioners or predestinatours , have seigned and babbled out , all they can. 272. they say , they cannot [ doe so ] : that is their obstinacy and wilfulnesse ; i say , if i cannot , yet christ in me can : and say with jacob , * i will not leave thee unlesse thou blesse me ; and though body and soul should be * dissolved , yet i will not leave thee , cast me into heaven or into hell , yet i am in thee and thou in me , thou art mine and i am thine , the enemy shall not part us . how mary was eves daughter ; and how christ hath had a humane soul , which is eternally immortall . 273. my opponent , hath so wonderfull a vaine discourse concerning mary ; he will prove out of the scripture , that she hath been from eternity , and draweth a whole heape of texts together about it which yet are all against him , those very texts speak all of the virgin of the divine wisdome : and then , who is it that contendeth with him ? that christ is become man , in that very virginity ? not i : i have throughout written just so : but i understand also , that the same virgin was also in the mark , or limit of the covenant , in which god became man. 274. but mary was from eve , else christ had not received or assured our humane soul ; as he also very strongly denyeth it , that he hath assumed no soul from us , a strange thing helpeth not me , in a strange thing he is not my brother . 275. is his soul no creature but god himself ? is he not out of or from us ? why then did * he commend it to his father in his death , into his hands : and said , † on the mount of olives ; my soul is troubled even unto death ; may god also be troubled ? i beleeve he must now permit it to be a humane soul , if he will stand before the scripture and truth ; that so christ remaine to be our brother : as he said * after his resurrection ; goe and tell my brethren , i ascend to my god and to your god , else how should christ say , i goe to my god , if he were no creature ? god needs no going without besides and beyond the creature . 276. beloved , what may indeed his temptation in the wildernesse have been ? what in him became tempted ? his deity ? or his soul ? beloved , pray tell me , did god tempt himself ? or what had he to doe with the humanity ? i suppose the man will here be silent ; read my book of the threefold life ; therein thou wilt have the ground of all , even more then any one could ask , which i here let passe . 277. he writeth that christs soul did flow forth out of the word and the wisdome , then is christ totally strange and not my brother ; as he saith ; if they are to be brothers then they must come out of one body ; but christ would not have spoken right , if this opinion should take place . 278. god promised abraham ; that in his , understand in abraham's seed , should all people become blessed : but * he saith no ; but in abrahams promised seed ; † he saith not , in the seed which i promise thee ; or in my seed , but in thy seed . 279 * o! how terrible it is , that man dare so to pervert the scriptures ; dear sirs , where will you abide ? how will you stand before god ? have you not the spirit of true knowledge from god ? why then doe you make glosses or expositions upon the scripture ? what are your conceits profitable ? that you exchange words for words ; and imbitter the scriptures ? let them stand unexplained , if you be not called to it of god ; why doe you so long make many † errours ? leave the explanation to the highest * tongue in every man. 280. why doe you juggle so much with the holy spirit ? are you more knowing or skilfull then he ? yes indeed ye are stately proud , self honouring , self-profiting , wilfull stubborne children : † ye run and none hath called you ; suffer , your selves first to be called , and enlightened with gods light , before you run . 281. * from such imbittering , from the beginning of the world to this time , nothing hath existed , but strife wars and desolation , and babel is an unsure leader , full of abomination and pride , to make ostentation of it self , that a man hath studied , or that a man hath read much : but the holy spirit , useth in those children which he calleth : only one book with three leaves , therein only they must study , they need none of them , more , neither are they profitable . 282. my opponent will not permit , that the virgin mary is out of or from adam ; if that were true , then she had also no soul ; or else a strange one ; for she said , † being with old elizabeth ; my soul doth magnifie the lord ; and simeon said to her , * a sword will pierce through thy soul : now if she be only the virgin of the wisdome of god ; as he writeth , then no sword could pierce through her soul ; for that is god himselfe , that is , his outspoken or expressed substance : 283. also i tell you indeed , that the virginity of god , viz : the wisdome , became manifested or revealed in mary , through the awakening of god , when god manifested the limit or mark of the covenant which stuck in her ; then she became highly † blessed above all women ; for god was manifested in her and in her seed ; her , in adam , dead substantiality , viz : the heavenly part , sprouted againe ; but her outward body was from this world , that we see in all her life , and conversation , in eating and drinking , in sleeping and waking : also in her perplexity when she had † lost her childe jesus : when in the twelfth yeare she offered jesvs in the temple . 284. now if she were only gods wisdome ; and not man or humane ; why did she not then know all things ? as jesus her sonne did ? seeing in the wisdome of god , all knowledge lyeth , from eternity in eternity ? and though likely she did give up her selfe into the lowlinesse , as the opponent saith ; that doth not cause her skill and knowledge to cease , it did not cause the skill and knowledge in jesus her sonne to cease ; why then should it doe so in his mother ? had she not the flesh of joachim , and of anna her mother ? why then did she suck her mothers breasts ? and desired the essence of this world ? and did naturally eate earthly food ? what manner of body had she then nourished , with the earthly food ? doth the divine virgin eate earthly food ? i suppose my adversary is in an errour . 285. * there is in mary assuredly , a two-fold virgin to be understood : viz : one out-of god , and one out of eve ; i beleeve and know , that the inward was hidden in the outward , and only manifested in god ; as also in us the new man is hidden to the earthly . 286. for , nothing may become manifested in the outward world , unlesse it take or assume the outward worlds substance on to it selfe ; indeed the outward world , as also the outward man is generated through gods wisdome ; and the pure mystery , of the outward world ; which lyeth hidden in the impure ; standeth in the roote of the inward world , and belongeth thereunto . 287. * therefore shall the outward man with his mystery of the third principle arise at the last day , and enter into the inward ; so that the inward standeth turned outwards , and the outward inwards , and so * god is all in all. 288. i know not what manner of understanding that would afford , if i should say , with my opponent ; that christ hath not assumed our humanity ; would god , only tincture man , through the wisdome ; then it might well have been done without becoming man. 289. also if christ be no creature , why then hath he conversed in a creaturely forme ; and dyed with woe and paine , as a creature , on the crosse ? can the deity also suffer and dye ? i know nothing of that yet : that it can dye , which was from eternity without beginning ; had that been possible to have dyed , then should lucifer and adam's soul also have dyed . 290. but now , that only dyeth , which is generated out of the time , viz : the outward man from the third principle ; that so out of the temporall death , the eternity may sprout forth ; and the time , viz : the temporary figure become turned and brought into the eternity . 291. for , therefore came christ in our outward and inward mystery , that he might introduce our temporary mystery into the eternity : that he might convert man againe in and with himselfe , into that forme , which adam was of , in the creation , when he knew not what evill and good was . of the vaine contention about knowledge : when we reade in our selves , then we reade in gods book ; no knowledge maketh us happy : a warning and admonition . 292. my deare brethren in christ ; take it into consideration , pray be christs members , pray be branches in the tree of christ ; see diligently in the epistles of saint paul , how we must enter into christs suffering and death ; and dye away to the old earthly man , and enter into a right love. 293. of a truth most certainly , in contention and reproaching , the spirit of christ is not , but only a painted looking-glasse ; without life and knowledge ; but consider that we are branches in one and the same tree ; which is christ , and god is christs tree . 294. why doe we so long contend about knowledge ? indeed knowledge is not alone the way to blessednesse or salvation ; the devill knoweth more than we , but what doth that availe him ? for , that i know much affordeth me no joy : but that i love my saviour jesus , and continually desire him , that affordeth me joy , for the * desiring is a receiving . 295. i know nothing , also desire to know nothing , nor have i at any time sought any skill or knowledge ; for i am a childe in knowledge , and a nothing ; i would also faine know nothing ; that i might in knowledge , be dead and a nothing , that god in the spirit of christ , may be my knowing , willing , and doing , that i may run in his knowing and willing , and that not i , but he ; that i may be only the instrument , and he the hand and the labour . 296. why will you long contend with me ? i know nothing of your knowledge , neither have i ever learned it ; search your selves , in whom , knowledge is , wherein , it is that i know , seeing i am indeed dead in the knowing , for the sake of that which will know in me. 297. in my knowing , i doe not first collect letters together out of many books , but i have the letters in me , indeed heaven and earth together with all things or substances , and moreover god himselfe , lyeth in man ; should he not then dare to reade in that book which he himself is ? 298. if i had no other book at all but only my own book which i my selfe am ; i had books enough , even the whole bible lyeth in me ; if i have christs spirit , what need i then more books ? shall i contend and dispute against that which is without me ? before i learne to know what is in me ? 299. if i reade my selfe ; then i reade in god's book , and ye my deare brethren all , are my letters , which i reade in me , for my minde and will sindeth you in me : i wish heartily that you also may finde me . 300. i exhort you as children and brethren out of or from my precious talent , that you goe out from contention , and reade the brotherly † a. b. c. in you : for it is all nothing and unprofitable before god , that you contend about the letter , it standeth indeed in all men ; the plowman is as learned and neere to the kingdome of god , as the doctor , if he reade the brotherly a. b. c. in himselfe . 301. no skill or knowledge maketh you blessed , but that you enter into the knowledge , and be and become the doer or practicer of the skill or knowledge ; not a proud , surly , selfe-honouring , stubborne wilde withered branch , but living , in he tree of god , wherein one branch affordeth sap and life to the other . 302. o how the mother complaineth over some of you , that you are dry withered branches ; * it is told you , that the dry withered branches shall be cut off ; † for the tree shall renew it selfe , and present its first forme of youth againe , for the end belongeth into the beginning . 303. if you shall all despise this , which is at present told you , and not turne into your selves , and learne to reade your own book ; then will an ano from the rising or east and midnight or north , cut you off , that you shall never more say , i reade in strange or forreigne books , and feed my selfe in strange pasture . 304. god hath sent his heart together with his life into vs , wherein all standeth written ; he that readeth that book in himselfe , is learned enough ; the other is babel , and a fable , that a man will needs be learned in the letter without him , before he can reade his owne book : let him first reade his own , and so he will in his own , finde all what ever the children of god have written . י חי וחי חוחי חושחי tetractys of the tetragrammaton not one jot , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or tittle of the law shall passe away . jod י jod , signifies a substantive . jah existence . jehv he , who is existent . jehovah being of beings . or substance of all substances . jhsvh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jesvs . 306. but you are drunken , and erre , and goe astray , and seek the key to the book , and contend or dispute about the key ; every one saith , i have the key ; and yet none will unlock his own lifes book ; every one hath the key to god in himselfe , let him but seek it in the right place : but you would rather contend or dispute , then seek the * key in your selves , therefore you are all of you blinde , that contend or dispute ; you doe but goe seeking , as before a looking glasse ; why doe you not goe into the center ? for with other seeking you will not finde the key , be as learned as you will , it will not availe . 307. it lyeth not in art and reason , but in an earnest purposed resolved will , to goe out from selfe , and forsake all own selfe , skill , and knowledge , and with repentant humble desires , to cast your selfe into gods knowing , and desire only gods knowing , yet with or in this manner , that he in you may know what he will ; thus you will put on divine skill or knowledge ; and finde the key about which you contend or dispute . a conclusions also how the present so called christians , turks , jewes and heathens are alike . and how one people shall devoure the other : the harvest is neere . 308. my deare brother : hate me not for my knowledge sake , for i , so farre as i am i , knew not before-hand , that which i have written to you ; i supposed i wrote it only for my selfe , and it is without my knowledge so come about ; i tell it you in true faithfulnesse ; if you have not the gift to understand it , then leave it to me , for i understand that well , which i have written . 309. if any can understand it , and hath a minde to it ; i willingly and readily afford it him ; but if not , and that he doth not desire it , in that he doth not understand it : let him not rise up with scorning and blasphemy against god , else there will follow an earnest severity , which you neither can nor will know , any thing of , in such a course ; but afford me leave to labour in that wherein i am set . 310. but my opponent faith ; without god , we can think nothing that is good ; also know nothing of god , without him ; i say so too : that i know nothing of god without god , my knowing is in him ; and standeth in his might or power . 311. why then is he my enemy , for that , which god knoweth in me , that i should manifest or reveale to you , the way to him ; i am indeed nothing ; and he is ail , he that can understand it , let him understand it ; but he that cannot should let it stand ; with such objecting you will not fathom nor understand my writings . 312. i see your spirit much better then you understand , what manner of objections you make ; but i cannot finde , that my opponent understandeth any thing fundamentally in my apprehension or sence : but it is all of a wilde , surly , envious , property ; very scornfull , so that i more lament his misery , that he is for blinde therein , then that i desire to answer him . 313. i exhort you all that reade and heare this , slop not your hearts , look upon the time and consider it ; see in what time we and our fathers , have lived : viz : in vaine contention and strife ; what is the world , viz : man , become the honester , or better , by the strife ? nothing , but more hellish , wicked , voluptuous , reproaching , and more scornfull . 314. he is by the manifestation of the gospel , in his life become the worse ; all the while they have contended , one brother hath contemned another , and persecuted and hated him : what manner of fruit have you of the gospel at present , as there should be : 315. must not the deare and precious name of god , at present be the cover to mans wickednesse ? are not the present , christians , so called , as also turkes , jewes , and heathens , all alike to one another in life ? what doth the name of christ availe you ? if you live but heathenishly ? doe you suppose it is enough , that you know , that christ dyed for sinne ? that you need only to tickle and comfort your selves with christs death ; and retaine the false or wicked man ; who is only proud or stately and a contender . 316. can you not perceive what will suddenly follow upon it ? viz : that seeing they are all alike in life and will , they should be accounted alike , before god ; and so if men seek nothing but strife and meere contention , it must come to such a mixt confusion in the strife , that one people will devoure the other . 317. for god withdraweth his hand from people , while they will not suffer his spirit to reprove them , therefore hath the wrath taken up its sword and desire , and driveth on mightily in the minds of men , so that one people destroyeth and devoureth the other ; what our fathers have layd in with reproach and scorn , that will their children eate up with sword and slaughter . 318. and that god suffers , to be , because men only use his holy name to cursing and swearing , and so misuse it : and in the knowledge of his name and will , are only selfe-willed ; and use his name only for a reproach , so that one brother despiseth another only for the sake of the knowledge of his name , though he should seek him in his knowledge in love , and goe before him with a holy life . 319. * what now are the christians so called , better than turks and heathens , if they live turkish'y , and more then turkishly or heathenishly ? † where is the christian and evangelicall fruit ? 320. every one faith ; it will be good when this evill is past and gone ; but i tell you in true knowledge , that it will not be good ; but worse and worse , unlesse you convert every one in himselfe , and turne his heart and minde to love and condescension ; else one people will devoure another ; and the countreys will consume , wast and destroy themselves , and there will be such a vaine evill world , that they will not be worthy to be called men. 321. and this they will doe themselves one among another ; and there will be a generall mixture and confusion of people in the strife ; no one part better than another ; till the anger of god satiate its sierce wrath ; and the people introduce themselves into the highest perdition and misery ; and * then thou wilt see and learne to know thy selfe , what thou hast been , in thy pride , when thou art naked , and wilt seek the lord in thy misery , and see what evill thou hast done to thy selfe . 322. therefore my deare brethren : seek but the pearle ; all you that entend to avoyd the anger of god , look not one upon the life of another , but upon his own : † for it is no more disputing , but either convert , or perish . 323. the time of disputation and babling is out , you will get no further with disputation ; but with the regeneration in the spirit of christ , you will reach and obtaine the pearle ; so that you need never to dispute more . 324. let every one be in sincere earnest , and seek himselfe in himselfe , and see what he is : and consider how to seek his brother in love : let him but goe out from covetousnesse and pride , and content himselfe with * food and rayment , and put his trust in god , who giveth raine and blessing . 325. indeed we take nothing along with us from this world , why then doe we then contend about that which is vaine , and thereby squander and loose that which is untransitory ; it must come to the limit or mark , or else it will be still worse , and that people which will not enter into this limit or mark , must be quite devoured and consumed ; † saith the spirit of wonders . 326. this i would not have concealed from you deare sirs and brethren in christ , who reade my writings and make use of them , in consideration of my opponent ; and i exhort you brotherly , as also my opponent , that you would lay the holy scriptures upon my writings ; but in the scripture seek nothing else then the paternall love-heart of jesus christ , and then you will well finde from what spirit i have written . 327. but he that hath no minde to doe this , let him leave my writings at rest , for i have written nothing for him ; i have written them for my selfe , without any thought how it would goe with them ; neither doe i know how it cometh to passe , that they run so abroad , for i have not run after any body with them , and i wonder as much as you , what the most high doth about them . 328. yet observe it and become seeing ; for the day breaketh or dawneth : if you will learne rightly to understand my writings , then you will be freed from all contention and strife , and learne to know your selves : yet indeed the letter cannot doe it ; but only the living spirit of christ ; the way is faithfully shewne you . 329. now doe what thou wilt , the harvest is neere ; that every one will partake , of what he hath gathered into his barne , i speake from my whole heart very earnestly , in my knowledge given me of god , and commend my selfe into your brotherly love , into the deare and precious name of jesus christ . dated the 3. july . 1621. 330. rejoyce in the lord all countreys , and praise him all people ! for his name goeth over all mountaines and hills , he shooteth forth like a sprout , and goeth on in great wonders , who will hinder it ? hallelv-jah . a postscript of the translatour into nether-dutch out of the three high-dutch copies , and this english translation out of a high-dutch copy was compared with it . who writes thus . this treatise was written in answer to balthasar tylcken concerning some poynts in the book of the becoming man or incarnation of jesus christ : this balthasar tylcken first wrote a reproachfull book against jacob behme , concerning some poynts in the avrora which jacob behme hath answered , in the first apology to balthasar tylcken ; afterwards tylcken opposed some poynts in the book of the incarnation of jesus christ ; and added some sheets as an appendix to that book : which were sent over to jacob behme , upon which his answer was , as is to be found in this second apology of his. here follow the contents of the sections , as they were devided by the translatour into the nether-dutch . i. part. apo : to tylcken ii. of predestination . a letter or preface concerning verses . 15. i. an introduction to the answer , an exhortation and marning from vers . 1. to 18. ii. what the first principle or dark world is . how the fire is not the first principle . he that will attaine the spirit of the principle , must first become a foole to the world. from v. 19. to 53. iii. of a right christian : and of the eternall wisdome , which is no genetrixs from v. 54. to 71. iv. of the third principle . what the bride of god is : and how the spirit of god is no principle , and yet is one. from vers . 72 to 86. v. why the outward world is a principle of its own : out of what the angels are ; out of what joy existeth : the model of this world is eternall . from vers . 87. to 94. vi. how the soul is proceeded out of all the three worlds ; of the might or strength , and of the free will of the soul : of the drawing of the father : and what it is , to beleeve above all reason . from vers . 95. to 117. vii . of the grosse errour of balthasar tylcken , concerning the seed of adam , upon which he buildeth his election . from 118. to 126. viii . why god hated cain , and esau ; and loved abel , and jacob : and who are the lost sinners for whose sake christ came . from 127. to 133. ix . what the hardening is , how the love of god warneth sinners ; also how the love of god is as almighty to preserve , as his anger is to destroy . from vers . 134. to 143. x. what god is : how without the darknesse all would be nothing : and in what manner , man hath ability to goe out of evill into good and out of good into evill . from 144. to 153. xi . how balthasar tylcken is the devills advocate : how the devill doth not assault any with doubting , more then the children of god : and of the firme confidence of the faithfull from 154 to 168. xii . how nothing is impossible for faith ; what the drawing of god is ; why the wicked are not drawn ; what a right christian is ; and who become hardened from god. from 169. to . 186. xiii . the abominable doctrine of balthasar tylcken ; an exhortation not to doubt of election ; and an exhortation and warning to balthasar tylcken . from vers . 187 , to 202. xiv . of the eternall purpose or predestination and election of god : the beginning and end whereof , is one and the same alwayes . from 203. to 229. ii. part. of the person of christ . apol. to tylck . ii. xv. how christ became man out of no strange seed , but out of the seed of mary ; and yet not in eves earthly essence : the holy spirit was the husband . from 230. to 242. xvi . what manner of essence the word assumed , in which god and man became one person : how christ is a creature , and how no creature . from 243. to 251. of the person of the virgin mary . xvii . how mary was no strange virgin ; but the daughter of joaohim and anna : whence the authour hath his knowledge ; and what is , christs descention into hell. from 252. to 262. xviii . question how the new birth is performed in us : also , what of us shall arise : also of impossibility and possibility . from vers . 263. to 272. xix . how mary was eves daughter , how christ had a humane soul ; which eternally is immortal . from 273. to 291. xx. of the vaine contention about knowledge : when we read in our selves , we read in gods book ; no knowledge maketh us blessed : a warning and an exhortation . from vers . 292. to 307. xxi . a conclusion . how the present so called christians turks jewes and hoathens are all alike . how one people shall devour the other ; and how the harvest-is near at hand . from 308. to 330. finis . notes, typically marginal, from the original text notes for div a28531-e290 * math. 18. 11. † rev. 10. 7. * rev. 14. 4. † the book of predestination written 1623. * joh. 6. 45. † jer. 31. 34. heb. 8. 11. * joel 2. 8. acts 2. 17. * note . † the first apologie to balthasar tylcken about the aurora . * 1 tim : 4. 10. heb. 11. 26. † eph. 6. 24. notes for div a28531-e1650 * 2 cor. 5. 1. 4. † rom. 3. 15. * 2 thes . 3. 2. † joh : 13. 35. * 1 cor. 5. 12. † phil. 3. 20. * math. 6. 10. luk. 11. 2. † math. 18. 11. luk : 19. 10. * note . † joh : 6. 45 , isa : 54. 13. jer : 31. 34. * joh : 16. 15. † joh : 1. 3. col : 1. 16. * deut : 4 : 24. chap : 9. 3. heb. 12. 29. † gen : 3. 17. * 1 cor. 3. 18. * wesen . * 2 tim. 3. 7. † or know the bible outwardly : inwardly were better . * note . † joh : 1. 5 : * rom : 6. 16. 18. 26. vsagen . ●… : 14. 12. ●… : 22. 21. ●…k : 11. 13. † math : 9. 13. * math : 11. 28. † joh : 6. 44. * rom. 9. 16. 18. † note , note . * joh : 3. 3. † math : 11. 12. * joh : 6. 37. † joh : 10. 27 , 28 , 29. * note . † ezek : 1. 3. mal : 3. 7. * math : 7. 7. to the 11. luk : 11. 9. to the 14. † note . † note . * gen : 32. 26. † psal : 30. 5. * note . † luk : 5. 31. math : 18. 11. * acts 20. 28. † math : 11. 28. * joh : 1. 5. † note , when it was that the darknesse comprehended the light , in adam . * note , note . * mal. 1. 2 , 3 rom : 9. 13. † gen : 4. 4 , 5. * gen : 4. 6. 7. † note . * math : 23. 37. luk : 13. 34. † micah 7. 1. * col : 2 , 14 , 15. † 1 cor. 15. 55 , 57. * rom. 9. 18. † rev. 19. 6. math. 20. 15. * isa . 50. 8. † note . * rom. 11. 36. 1 cor. 8. 6. † the great six poynts . * note note . † note note . * or pregnant or satisfieth it . † math. 13. 12. luk. 8. 18 * note note . † joh. 17. 6. 24. * joh. 10. 28. † note . * note . † psal . 54. * ezek. 33. 11. † rom. 3. 4. † note . * math. 15. 22 , 26 , 27. † 1 tim. 2. 4. * 1 tim. 1. 15. † rom. 8. 38 , 39. * note . † or accuser . * b. t. * note of the potter &c. see chap. 9. in the book of predestination . and rom. 9. 21. † numb . 17. 8. * joh. 3. 27. † note . * note . * vix : of gods anger . * joh : 20. 25. † joh : 5. 17. * joh : 15. 5. † rom. 11. 22. * rom : 9. 18. † note note . † rom : 6. 16. * psal : 95. 7 , 8. heb : 3 : 7. 8. & 4. 7. † phil : 2. 1● . * math : 25. 41. &c. † note . * gen : 2. 17. * 2 kings . i. 10 , 11. numb : 26. 10. * note note . † note note . jer : 18. 7 , 8. * jon : 3. 2. 10. † 1 cor. 14. 32. * note . † eph : 1. 4. * note . † note . * 1 tim : 2. 4. † note . * joh : 12. 40. * note . † note . * gen : 2. 17. * numb : 17. 8. heb : 9. 4. † gen : 3. 15. notes for div a28531-e16440 * or avrora . † gen. 2. 18. &c. * gal. 2. 20. * note , the dry rod of aaron grew not through the four elementary water and fire . † gen. 5. 5. * luke 1. 35. † the eternall love-fire and the water of tbe one element . * luke 1. 41. * note . * gal. 4. 6. † note christs descending into hell. * note . rom. 3. 17. † math. 11. 17. luke 7. 32. * note . † 1 cor. 15. 50. * joh. 1. 29. 1 joh. 2. 2. † luke 10. 42. * gen. 32. 26. * joh 13. 15. * luk. 23. 46. † math. 26. 38. joh : 12. 27. * joh. 20. 17. * balth●sar tylcken . † god. * note ye expositors of the scripture . † note . * or language of the holy spirit . † jer. 23 21. * note . † luke 1. 46. * luke 2. 35. † luk. 1. 42. † luk 2. 41 , 42 , 48. * note . * note . about the resurrection . * 1 cor : 15. 28. * note . † true brotherly love. alles . bey . christo : all. by. christ . * note . † restitutio renovatio reditus reparatio regeneratio revolutio omnium matt 5. 18. * the holy spirit dwelling in gods word , in every ones heart . * note . † note . * see the first epistle to paulus keym. verse 30. † note . * sustenance and preservation . † signifieth . a vindication of the sermons of his grace john archbishop of canterbury concerning the divinity and incarnation of our b. saviour : and of the lord bishop of worcester's sermon on the mysteries of the christian faith, from the exceptions of a late book, entituled, considerations on the explications of the doctrine of the trinity : to which is annexed, a letter from the lord bishop of sarum to the author of the said vindication, on the same subject. williams, john, 1636?-1709. 1695 approx. 282 kb of xml-encoded text transcribed from 66 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a66436 wing w2742 estc r10240 12927205 ocm 12927205 95552 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a66436) transcribed from: (early english books online ; image set 95552) images scanned from microfilm: (early english books, 1641-1700 ; 991:31) a vindication of the sermons of his grace john archbishop of canterbury concerning the divinity and incarnation of our b. saviour : and of the lord bishop of worcester's sermon on the mysteries of the christian faith, from the exceptions of a late book, entituled, considerations on the explications of the doctrine of the trinity : to which is annexed, a letter from the lord bishop of sarum to the author of the said vindication, on the same subject. williams, john, 1636?-1709. nye, stephen, 1648?-1719. considerations on the explications of the doctrine of the trinity. burnet, gilbert, 1643-1715. [8], 102, [2] p. printed for ric. chiswell ..., london : 1695. reproduction of original in huntington library. attributed to john williams. cf. nuc pre-1956. half title: a vindication of the archbishop tillotson's sermon, concerning the divinity and incarnation of our b. saviour, &c. errata: p. [8] created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng tillotson, john, 1630-1694. stillingfleet, edward, 1635-1699. -mysteries of the christian faith asserted. jesus christ -divinity -early works to 1800. trinity -early works to 1800. incarnation -early works to 1800. 2005-01 tcp assigned for keying and markup 2005-03 spi global keyed and coded from proquest page images 2005-05 melanie sanders sampled and proofread 2005-05 melanie sanders text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a vindication of the archbishop tillotson's sermons , concerning the divinity and incarnation of our b. saviour , &c. imprimatur , lamb. nov. 17 , 1694 . ra. barker . a vindication of the sermons of his grace john archbishop of canterbury , concerning the divinity and incarnation of our b. saviour : and of the lord bishop of worcester's sermon on the mysteries of the christian faith : from the exceptions of a late book , entituled , considerations on the explications of the doctrine of the trinity . to which is annexed , a letter from the lord bishop of sarum to the author of the said vindication , on the same subject . london : printed for ric. chiswell , at the rose and crown in st. paul's church-yard . mdcxcv . to his honoured friend , james chadwick , esq. the present i here make you being a vindication of my late lord of canterbury , and the cause he seasonably appeared in , and successfully defended , the dedication of it seems of right to belong to you , who besides the happiness of a near alliance and a long and inward acquaintance , had a just esteem and veneration for him. it was not without his grace's direction and encouragement that i entred upon this work ; and had he lived to have perus'd the whole , as he did a part of it , ( a few days before his last hours ) it had come with greater advantage into the world , and much more to my own satisfaction , as having passed the trial of that exact and impartial judgment which he was wont to exercise in matters of this nature . but however it may fall short in that particular , such as it is , i here present it to you , not doubting ( though it may not deserve it for its own sake ) but you will accept it in remembrance of so excellent a friend , and as a testimony of all due respect from , sir , your affectionate servant , j. williams . the preface . the subject which the author of the considerations undertakes , is a prime article of the christian faith , and so requires seriousness and decorum in the management of it : and the persons to whom he declares himself an adversary , are not only of an eminent order and station in the church , but also such as have approved themselves in their writings to be of that learning and judgment , that temper and moderation , that their adversary cannot but pay some reverence , in expressions at least , to their persons for it . but notwithstanding this , as if he had a distrust in his cause , and durst not venture it abroad into the world upon the strength of its own reason and authority , he soon endeavours to prepossess his unwary readers with such insinuations as he thinks will make them , if not of his own party , yet suspect the sincerity of the other . for would you know who those are that he proclaims war against ? they are one while a poor sort of weak people at the best , that , he saith , neither have nor can defend their cause , but have given it up to the socinians : but if you would indeed know who they are , in their proper colours ; they are the great pensioners of the world , that are bribed with great rewards . they are of a church , whose fears and aws are greater than their bribes . another while they are great men indeed that defend the doctrine of the trinity against them , but 't is that they must maintain it , p. 44. so that set aside preferments , fears and aws , and without doubt these great men , and the whole church and nation ( as he would have it believed ) would socinianise , and become their proselytes . would one think that this person had ever read the character his grace has given his predecessors in that controversy , who used generally to lay aside unseemly reflections , & c. ? would one think this to be the person that in the page before said , that the archbishop instructed the socinians themselves with the air and language of a father , not of an adversary or judge ? or rather , has he not given us reason to think he would have these doubtful expressions construed to the disadvantage of him whom he therein pretends to commend ? or does he think , that after all , he has wiped his mouth , and comes off with some decorum , that he asks pardon , if there be any thing here said , not respectful enough . solomon saith , as a mad man who casteth firebrands , arrows , and death , so is the man that deceiveth ( or as the septuagint reads it , traduceth ) his neighbour , and saith , am i not in sport ? for can any thing blacker be said , than that because of the preferments on one side , and the fears and aws on the other , these great men defend the doctrine of the trinity , and defend it because they must . all that can be said is , that in his opinion these are fatal biasses ; in his opinion , i say , who after all his pretence to a freedom from these biasses which the great pensioners of the world are under the power of , cannot so smother it , but upon occasion it will break forth : o , saith he , let the church-preferments be proposed as the reward of only learning and piety , and then mighty things shall be done , and it shall be soon seen how many eyes this liberty would open . surely he must have too fatal an inclination this way himself , that can think so ill of mankind , and of such who are known to have been tried when time was , but despised his sort of bribes and fears too , when armed with power and authority ; when they , with a bravery becoming their learning and integrity , dar'd to own ( in his phrase ) not only an inconvenient but a dangerous truth , p. 65. surely this is a sort of treatment that these venerable persons might not have expected from one of that denomination , that used to argue with decency . but what may not be expected from him , who has the confidence to tell the world , that the ancient unitarians did generally reject the gospel , and other pieces now attributed to st. john , and said they were written by the heretick cerinthus ? p. 50 , &c. and because he thought himself obliged rather to vindicate those beloved predecessors of his ( as he would have it ) than those divine books ; he pretends particularly to set down their reasons in order ; of which matter , though ( as he tells us ) he will affirm nothing ; yet , saith he , i should be glad to see an answer to their exceptions . after which , i hope these great men will think it no disparagement to suffer the utmost indignity in such company as that of the divine evangelist . but of this more in its proper place . but why doth our author thus lead up the van , and bring up the rear of his answer to these venerable persons , with this popular topick of church-preferments , and church-fears ? was there never a time when the church of god professed the same tenets which our church defends , without any of those great rewards to bribe them ; and when on all sides they were beset with the aws and fears of a furious and embitter'd adversary ? was there not a time when his unitarians possess'd some of the greatest preferments , when ( as our author tells us ) they had their paulus patriarch of antioch ; and photinus metropolitan of illyricum ; and that their followers abounded every-where , & c. ? p. 53. and i may tell him as a secret , was there not a time when the power of these fatal biasses was abroad , that their metropolitans were not wont to treat the trinitarians with the air and language of a father , but of an adversary , and a tyrannical judge ? what else was the meaning of the commotions , violences , and outrages us'd in those days , when fire and faggot were even among them in fashion ; when bishops were deposed , exiled , slain , and the whole empire in a combustion by those infamous practices ? surely ( as our author saith of his adversaries ) if those persons had believed as they said , they could never think it necessary to use the precaution of such mighty aws and draconick sanctions , to maintain a truth so obvious , as they pretend , to every unprejudiced , and every honest man , p. 54. this , i doubt me , is in his words a thorny and ungrateful subject . and he may thank himself for giving the occasion ; and me for not tracing it further . for which , as i am not conscious to my self of having done them any wrong ; so i don't think it fit to conclude my preface , as he doth his , with asking his pardon . errata . page 6. l. 28. dele from and to perswasion . p. 12. l. 25 : r. uncouth . p. 13. l. ule . r. paraphrase . p. 18. l. 16. r. what if . p. 26. l. 15. for usually r. really . p. 71. l. 15. after place make a ( , ) l. 16. for and r. and , l. 17. after created make a ( t ) a vindication of the sermons of his grace the archbishop of canterbury , concerning the divinity and incarnation of our b. saviour , &c. sect . i. of the deity of our saviour . the author of the considerations having taken a liberty of dispersing the matter before him without any just order , doth accordingly often repeat things of the same kind ; making some ventures upon a point in one place , and taking it up again in another ; so that his reader is often rather amused than satisfied . tho withal , he takes occasion to quicken his matter ( which would otherwise have proved nauseous and heavy ) with several part remarks and reflections . but being my design is not like a man of mystery ( as he scoffingly represents it ) to darken the cause , or to cast a mist before the eyes of the reader ; i shall gently lead him by the hand , and endeavour to put what i have to say , into that order , that whatever force is in it , the reader may soon discover ; or what defects may be in it , he may be able to detect . this author allows his grace to be open and ingenuous in declaring his opinion of the trinity ; and is pleased to allow him a right to alledge particular scriptures to prove the divinity of our saviour . and whether he has proved it or not , is the point in controversy . before i proceed to which , i shall briefly state the point , and shew what are the distinct opinions of the orthodox , the arians , and socinians , concerning it ; for into one of these , is the whole to be resolved . the orthodox hold , that christ the word , and only begotten of the father , was truly and really god from all eternity ; god by participation of the divine nature and happiness together with the father , and by way of derivation from him , as light from the sun ; and that he made all creatures , and so could no more be a creature , than it is possible for a creature to make it self . thus a. bp. p. 23 , 37 , 38. the arians conceive , that sometime before the world was made , god generated the son after an ineffable manner , to be his instrument and minister in making the world. and this son is called god in scripture , not in the most perfect sense , but with respect to the creatures whom he made . so our author , p. 46. a socinus held , that the son was not in being till he was the son of the virgin ; and that therefore he was a god , not in nature , but by way of office , mission , or representation , as moses , and others , are called god in scripture . so our author , p. 48. b against these two last , his grace directed his discourse , and took them up in order ; and in the first place founded his argument upon the first chapter of st. john's gospel . here his adversary labours with all his might to put by the force of those arguments . doth the archbishop reason from the context ? if you will believe this author , this text is alledged impertinently by him for the trinitarians , which it doth not favour , no , not in the least . that his grace can raise the expressions no higher than arianism , p. 46. that as for the historical occasion assigned by his grace , there is no historian ( he is sure , no ancient historian ) assigns it . and that many of the ancients did believe that cerinthus was the true author of the gospel imputed to st. john ; and that the ancient unitarians did reject the gospel , epistles , and revelation now attributed to him , p. 49 , 50. this is the sum of what he has said ; all of which will be comprehended under the following heads . 1. i shall consider the authority of st. john's gospel , and other writings ascribed to him . 2. i shall consider the authority of those vnitarians who , he saith , rejected those writings . 3. if st. john proves to be the author of the gospel , i shall consider the occasion upon which he is said to have written that book . 4. i shall defend the orthodox explication of it , given by the archbishop . 1. i shall consider the authority of those writings , which are usually ascribed to st. john , viz. the gospel , three epistles , and the revelation . it 's much , that we should be put upon the proof of this at this time of day , and by one that professes himself to believe the christian religion ; of which inconsistency , i think it 's much more difficult to give an account , than of the writings of that apostle , called in question by his dear friends , the ancient vnitarians . it is certain , that there was not the least occasion given him from the point in dispute to enter upon this matter , where both sides agreed , or would be thought to be agreed about the authority of the book they reason from : and which he saith , is with great colour alledged for the arian doctrine , p. 46. and that socinus's explication of it , would perfectly agree to the lord christ. but i must confess , he has given too great reason to suspect , that he is in this point of the same mind with the ancient vnitarians ; and would allow cerinthus , or simon magus , or any of the like rabble , to be author of those writings , rather than that divine apostle . but as he wisely observes , that those ancient vnitarians that had rejected them ; yet , because they saw it begun to grow into credit among the other denominations of christians , many of which had been seduced by the platonick philosophers that came over to christianity ; therefore they were careful to show them , that it was capable of a very allowable sense ; and that it doth not appear , that either st. john , or cerinthus , intended to advance a second god , p. 53. a that is , in plain and honest english , they themselves did not at all believe those to be the works of st. john ; but because there was no going against the stream , and that among the other denominations of christians these were universally received , they would then swim with it ; and then whoever was the author , whether st. john or cerinthus , was no trinitarian . and if they could have made this out to the satisfaction of the adverse party , and there had been nothing wanting but their approbation of the aforesaid works to have made the christians of other denominations intirely theirs ; then they that at first held , that cerinthus , and not st. john , was the author ; and towards an accommodation , came so far , as to say for convenience sake , st. john , or cerinthus , to remove all rubs out of the way , and to have compleated the design , would without doubt have intirely come over so far to them , whatever they themseves thought ; and they would have consented that st. john , and not cerinthus , was the author . but alas ! that was too hard a task , for st. john himself would not bend and comply , and could not be made a vnitarian . in the beginning was the word , and the word was with god , and the word was god , &c. was as stable as a rock ; and therefore if st. john would not be for them , they would not be for him . and then all the vnitarians with one consent reject the gospel , epistles , and revelation , and give the honour from st. john to cerinthus , who should be said to write them , to confirm this heretick's cabalastick and platonick notions about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or word , and his jewish dreams about the millenary kingdom , p. 50. now which part our author will take to , whether that of the ancient vnitarians , who , he saith , were contemporaries to the first fathers of the church , and were older than any of those fathers whose works are now extant ( if we will believe him ) ; whether , i say , he will take to them and reject these books , or whether forsake his friends , and side with those fathers whose works are now extant , and the rest of the catholick church in receiving them , i am not able positively to determine ; for he holds us in suspence and saith , he will affirm nothing in the matter , but should be glad to see a good answer to the exceptions against these books , which we receive as st. john ' s , that were made by the ancient unitarians . i do not think my self obliged to enter into the merits of that cause , unless he will yield those books of st. john to be for the trinitarians , and therefore calls their authority in question : but when he professes st. john not to favour , no not in the least , the trinitarian doctrine , and to be wholly socinian , what need is there to prolong the time and postpone the consideration of the main cause , and that i must be put upon the proof of this , and hew my way through all those formidable arguments of the unitarians against st. john's writings , before i must be admitted to argue the point in debate ? which is , as if when his grace had said , that the first chapter of genesis might as well be interpreted of a new moral creation , as the first chapter of st. john ; before he would allow me to proceed to the proof of this , he should require me to shew that moses wrote the book of genesis , and oblige me to answer all the arguments of abenezra against it . but how impertinent soever this may be , yet to shew my self a fair adversary , i will return him his complement ( since i have time for it ) that he shall not ( as he saith to his grace ) put that question , which i will not satisfy , if i can , and reasonably may . let us then see ( for he has undertaken to shew us them ) what were the allegations of the unitarians out of eusebius , but especially out of st. epiphanius , who hath written very largely of this matter ( as he saith ) . for these arguments this author refers us to eusebius and epiphanius , but as for eusebius , he says nothing of these arguments our author cites him for ; and as for what are in eusebius , they are not the allegations of the unitarians , but of some of the otherwise orthodox against the apocalypse , as i shall shew . as for epiphanius , our author saith , he hath written very largely of this matter : but if he has , it had become him to have observ'd that it was because of the answer he has given to the arguments which the alogi ( in our author 's english , the unitarians ) alledged against st. john's writings , in which that historian is very particular ; and not to propose them as if they had stood the shock of several ages , and to this day wanted a reply ; for after this manner he introduces them , i should be glad to see a good answer to the exceptions of the unitarians , against the books which we receive as st. john's . but perhaps in his esteem what epiphanius hath said , is not a good answer ; and as impertinent and ridiculous as that he makes for him in the case of thyatira , of which more anon . it 's time now to examine them . object . 1. the unitarians said , that it was the current opinion and general tradition , that cerinthus , and not st. john , was author of the gospel , epistles , and revelation , that go under st. john's name : for as to the revelation , it was scarce doubted by any to be the work of cerinthus ; and as such , was wrote against by divers learned men of the catholick persuasion , as 't is now called . a. the answer epiphanius gives to that clause about cerinthus , is , how could cerinthus be the author of that which was directly opposite to him : for cerinthus would have christ to be a meer and late-born man , whereas st. john saith , the word always was , and came from heaven , and was made flesh . now i conceive this answer of epiphanius to be good , unless they would have cerinthus to contradict himself . as to the other clauses of our author's objections , ( for they are not in epiphanius ) nothing is more false , than that it was the current opinion and general tradition that cerinthus was the author of all those writings ; and that the revelation was scarce doubted by any to be his , and was wrote against , as such by divers of the catholick persuasion : for , 1. there were some books of st. john , of which there never was any question in the christian church , which eusebius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such is his gospel , which irenaus , and eusebius from him , say he published , while at ephesus , at the instance of the asian bishops , and as such is often quoted by the fathers . this sandius , a late author of the unitarians acknowledges , who saith , the gospel was always accounted canonical . such again is the first epistle of st. john , which , saith eusebius , is admitted by the present as it was by the ancient christians without dispute . so st. jerom ; upon which grotius saith , that it was never doubted to be st. john's . so sandius again . 2. those books that were not so generally receiv'd as st. john's , were yet for the most part receiv'd as canonical . such were the 2 d. and 3 d. epistles ; of which some would have another john , call'd john the presbyter , to be the author , as st. jerom saith , and grotius from him ; but for the most part it was believed to be st. john the evangelist * : against which ( it seems ) the ancient unitarians had nothing particularly to object ; for else we should have learn'd it from our author . of this sort is the apocalypse ; of which , saith our author , it was scarce doubted by any to be the work of cerinthus . eusebius indeed saith , some do question it : but who and how many were they on the other side that did not doubt of either its authority or author , even such as justin martyr , irenaus , tertullian , &c. † some of which interpreted it , ( as st. jerom saith ) and say that st. john wrote it when in patmos . but i shall refer our author for the rest to grotius and sandius ; the latter of which charges them with blasphemy that would attribute it to cerinthus . lastly , saith our author , the revelation was as the work of cerinthus , wrote against by divers learned men of the catholick persuasion . a. dionysius alexandrinus was of the number of those that questioned whether st. john the evangelist were the author ; and for this indeed he offers several reasons , but of so little force , that if our author hath seen them , as he has not so he could not have the confidence to propose them in behalf of his ancient unitarians . but whatever that father thought of the author , he allowed the book to be divine . there were indeed some others of the catholick persuasion , that dionysius spoke of in the same book , ( as eusebius eccles. hist. lib. 5. cap. 24. relates ) that would have the apocalypse wrote by cerinthus ; but they were few , and such as were troubled with a sort of millenaries , followers of nepos an egyptian bishop , ( of repute for his learning , faith , and knowledge of the scripture ) who for their opinion quoted the apocalypse . and it seems , as the ancient unitarians rejected st. john's writings , because they favour'd the divinity of our saviour ; so those ( otherwise orthodox ) would , it 's likely , have rejected the apocalypse , because it favoured ( as they thought ) the cause of the millennium . upon the whole it appears , that it was the current opinion and general tradition , that st. john , and not cerinthus , was the author of the works attributed to that evangelist . object . 2. they objected , he saith , ' that this gospel is wholly made use of by the cerinthians and valeminians , the two chief sects of the gnosticks , and for this he quotes irenaeus , as well as epiphanins . a. what is this brought to prove ? will it prove cerinthus to be the author of that gospel ? then it may as well prove valentinus to be the author of it , as cerinthus , since the valentinians wholly made use of it , as well as the cerinthians . or will it prove that the gospel is a valentinian , a cerinthian , or gnostick gospel ? then so would the other scriptures be such as the sects were that quoted them , that corrupted and wrested them , to serve their purpose . and thus irenaeus tells us the gnosticks did , as he gives instances enough , haer. l. 1. c. 15 , 16 , 17. nay , cerinthus himself owned the gospel of st. matthew , at least part of it ; will it therefore follow that the doctrine of cerinthus was favoured in that gospel , or might be proved from it ? but his grace saith , this gospel was wrote against cerinthus ; and then , saith our author , how came the cerinthians to use it ? a. they used it as the other hereticks used that and other scriptures . and irenaeus applies this to another purpose ; for , saith he , by this means they give testimony to us . and this they might so much the rather do , as the evangelist makes use of several terms of theirs ( as his grace and grotius have shewed ) such as life , light , fulness , which the followers of cerinthus ( who were willing to catch at any thing , as appears from irenaeus ) finding there , would challenge for theirs ; and this our author himself intimates , when he thus expounds irenaeus , that they , the gnosticks , greedily used this gospel as a proof of their eons . object . 3 : ' the other three evangelists suppose all along that our saviour preached but one year , and therefore they reckon but one passover ; but ( the pretended ) st. john counts three years , and three passovers ; which , saith our author , ' seems to me an unaccountable contradiction ; and yet it is granted on all bands , some finding a 4 th year and passover . answ. it is an unaccountable contradiction indeed , if the other three evangelists had said , that our saviour preached but one year , and that there was but one passover , when st. john saith there were three passovers , and consequently three years , or thereabouts . but the question is , whether the three evangelists gave any such account ; i am certain they do not . and if one will but consider the occurrences in the time of our saviour's preaching , as it 's impossible ( morally speaking ) it should all be done in one years time ; so he that will but consider the way of computation , as epiphanius hath done haer. 51.22 . will see that what st. john saith must needs be true . but what then will become of the other evangelists ? must they be excluded out of the number of the canonical ? no surely . but we are to consider when each evangelist begins , and what he takes in hand to pursue , of which epiphanius gives a very good account . and if we take this course , we shall find the latter evangelists often to supply the omissions of the preceding . and so st. john , who lived the longest , and wrote last of them , doth in the case before us , and distributes the time of our saviour's ministry into annals , or passovers , after the jewish way of computation , beginning his account from our saviour's baptism , and connecting it to john the baptist's imprisonment ( where the other evangelists begin ) by which means the history is made compleat , and the evangelists are found to agree , as eusebius , and st. jerom observe . the omission of which , by the other evangelists , makes it no more a contradiction , than when st. matthew begins the genealogy of our saviour with abraham , st. luke carries it to adam , and st. john makes him to exist before the world. omissions are no contradictions , and such as these no unaccountable omissions . and as for that single passeover , the other three speak of , it was not , as that was a chronological character of time , circumscribing the whole space of our saviour's ministry ; but a remarkable point , denoting the special season he suffer'd in , with relation to the great type under the law , and for which he is sometime called our passover . this , i say , no more describes the compleat time of his ministry , than it will follow that because pontius pilate was then said to be governor of judea , that he was governor but one year only . object . 4. ' the other evangelists agree , that immediately after his baptism our lord was led into the wilderness to be tempted forty days . but cerinthus , who knew not the series or order of our saviour's life and miracles , says in the gospel , which he has , say they , [ viz. the ancient unitarians ] forged for st. john , that the next day after his baptism , our saviour spake with andrew and peter , and the day after went to galilee , and on the third was at a wedding in cana , and after this departed with his mother and brethren to capernaum , where he abode some time . a. our author saith , the next day after our saviour's baptism , he spake with andrew , &c. i answer , 1. there is no mention at all of our saviour's baptism in that chapter , but the history of that being particularly relalated by the other evangelists , st. john supposes it , and refers to it , v. 15. john bare witness — this is he of whom i spake , that is , formerly ; and when that was , st. matthew 3.11 . shews , which was just before his baptism . 2. accordingly , all the way there is an observable difference of phrase between st. john and the other evangelists . matthew saith , he it is that cometh after me , that is , he that is to come . st. john saith , ver. 26. there standeth one among you , he it is that coming after me , [ as i have said . ] so ver . 29 john seeth jesus coming ; — he spake of him , as one then known to himself , but that was not till his baptism , ver . 33. so again , ver . 30. this is be , of whom i said , [ formerly ] ver. 32 , 34. john bare record , saying , i saw the spirit , — and it abode upon him . the phrases , said , saw , bare record , abode , do shew that it was a certain time past , which he refers to . from whence it appears , ( 1. ) that the phrase , the next day , has no reference to our saviour's baptism ( for that st. john is not relating ) but to the discourse then in hand ; as the same phrase , ver. 29. had . ( 2. ) that there was a distance of time between our saviour's baptism , and that time that john the baptist had the discourse with the pharisees at bethabara , ver . 19 , 24 , 28. which was the day before he met andrew , ver . 35. 3. it 's not at all unreasonable to suppose , that our saviour's temptation in the wilderness , &c. did fall in with that time ; for after his baptism he immediately went into the wilderness , mark 1.12 . and john the baptist may well be supposed to have spent that time in preaching and baptizing near to jordan , and in the parts adjoyning to it ; all which st. john omits , as having been before recorded by the other evangelists , as well as our saviour's baptism . but the learned reader may consult epiphanius , haer. 51.13 , &c. and petavius's notes upon it . and i will refer our author to schlictingius's note on john 1.26 . object . 5. ' he has feigned an epistle , as from st. john , to the bishop and church of thyatira , &c. but it 's certain and notorious , say the unitarians , that there was no church at thyatira , till a long time after st. john's death . 't is a very ridiculous answer made to this by epiphanius , who being sensible ( because he was of asia ) of the truth of this objection , is forced to be content with this vain elusion , that st. john writes prophetically of this church . a. 1. it 's far from being certain , that there was no church , and if st. john be of any authority , it 's as certain there was a church there , as in the other six cities , for it 's in the same stile ; and it may be as well said , there was no church at ephesus , as at thyatira , if the way of writing is to be regarded . 2. it 's not probable that there should be no church there , when churches were planted all about , and that it 's granted all the other six were churches then in being . 3. if i understand epiphanius , he is far from granting it : all that he saith , is , ( 1. ) supposing it to be so * , what will follow ? why , ' these very persons are forced from the things which they object against it , by their own confession , to assent to the truth ; that st. john foretold things to come by divine inspiration , concerning the corruption of that church , and those false prophetesses that should arise in it ninety three years after our lord's ascension . ( 2. ) he positively saith , there was a church there in st. john's time ; for saith he , st. john foresaw that after the time of the apostles , and of st. john , the church would fall from the truth into error , even that of the cataphryges , of which were the pretended prophetesses , priscilla , maximilla , and quintilla . so again , he wrote by prophecy to those christians , that then were there in thyatira , that a woman , who would call her self a prophetess , should arise among them . so that our author is as wide of the sense of epiphanius , as his unitarians were of the truth , that would so many years after affirm there was no church at thyatira in st. john's time . i suppose our author took it up at the second hand ; for i perceive pererius , and perhaps others , mistook epiphanius . it seems that the church there had been either destroyed by persecution , or corrupted by the cataphryges , out of which condition it having recovered a hundred and twelve years after , ( as epiphanius saith ) the alogi ignorantly concluded there never had been a church there till that time ; or however , made use of this pretence to countenance their impious design of overthrowing the authority of that book : a design that our author hath shewed himself too great a well-wisher to , by so formal a repetition of those sorry , and so often baffled objections ; and by adding what force he ( under the name of the ancient unitarians ) could to support them . which brings into my mind an unhappy passage in serm. 2. of the archbishop , concerning the doctrine of socinus , and his uncoucht way of managing of it . it was only to serve and support an opinion which he had entertained before , and therefore was resolved one way or other to bring the scripture to comply with it : and if he could not have done it , it is greatly to be fear'd , that he would at last have called in question the divine authority of st. john's gospel , rather than have quitted his opinion . it was evidently so in the case of the alogi or ancient unitarians ; and what doth our author want of it , that thus rakes into the dirt of that generation , and would have them the best part of the christian church ? but that remains to be consider'd . ii. who are the ancient unitarians , that our author at all times speaks so venerably of , and that thus rejected the books usually ascribed to st. john ? this name of the unitarians and ancient unitarians , is a title much made use of , of late ; and it is a term of latitude , that to those that know not the difference , adds much to the number ; for under that , they would comprehend all that deny a trinity , or think not alike of it with the catholick church , whether arians , or photinians and socinians ; though at the same time they disagree , as well among themselves , ( as i shall shew ) as with us , and particularly in the point in question , viz. the authority of st. john's gospel , &c. our author often speaks of the ancient unitarians ; and if we would know how ancient they are , he tells us , they were contemporaries to the first fathers of the church , and were older than any of those fathers whose works are now extant , p. 50. that is , st. clemens himself contemporary to st. paul. now whom should we so soon fix upon for his ancient unitarians , as cerinthus and ebion , for they were ancient , as contemporaries with the first fathers of the church ; and were both of them unitarians , as they both held that our saviour was a meer man ? but here our author interposes , and because he confesses he has met with these two names in the church history ; and when he did , to be sure finds no passable character of them ; therefore he will not have ebion a person , nor cerinthus a unitarian ; and for the proof of the latter , offers no testimony ( the way for proving matter of fact ) but an argument of his own ; for , saith he , if cerinthus held the unity of god , and denied the divinity and pre-existence of our saviour ( as his grace and the moderns suppose ) neither it should seem , would the unitarians have reckoned him a heretick , nor have rejected the books which they supposed to be his ; namely , the gospel , epistles , and revelation , now attributed to st. john. as if a person might not be orthodox in one point , and heretical in others ; and the unitarians might not reckon cerinthus a heretick ( who held jesus was not born of a virgin , but was the real son of joseph and mary , and that christ descended upon jesus after his baptism , and leaving him again , returned to heaven ; and so it was jesus , and not christ that died ; with more of these whimsical dreams ) though he agreed with them in denying the divinity and pre-existence of our saviour . the matter of fact is beyond all contradiction , that cerinthus was a unitarian , as church-history would have informed any smatterer in it , ( as irenaeus , eusebius , epiphanius , &c. abundantly testify ) but it is his own argument that is , in his pharse , obscure and puzzling . but he is not so willing to part with ebion , the name i mean , and will have it given by some to the first christians , because of their poverty ; and then because the ebionites were unitarians in one sense , therefore they must be hereticks in none . but herein he is as unsuccessful as in his former attempt ; for besides their agreement with the unitarians in denial of christ's divinity , they held the observation of the law of moses necessary , were circumcised , and rejected st. paul as an apostate , &c. both of these then must be unitarians , and ancient unitarians ; but then comes a very obscure and puzzling part of his history ; for whatever cerinthus himself thought , yet our author tells us , that the gospel of st. john was wholly made use of by the cerinthians , his followers . and then though these were unitarians , yet being not of the number of those that wholly rejected st. john's writings , we are much at a loss to find out those of them that were older than any of those fathers whose works are now extant . i doubt we must come a step lower , and from being older than those fathers of the church , whose works are now extant , they will prove at the most contemporaries with , if not after several of them , about the close of the 2 d. century , as is computed . our author himself points to them , and they were the alogi . so termed by epiphanius , because they denied christ to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word , and the son of god ; and would have him a meer man. but now though these are unitarians , and the most like to the socinians of all the ancient unitarians , if not the only ones that are so ( as sandius would have it , p. 146 , 147 , &c. ) though they agree with his character again , that they rejected all the works commonly ascribed to st. john ; yet they seem to be the only unitarians that did anciently agree in disowning the authority of all those books ; and then it will follow , that the unitarians were not more ancient than those fathers , whose works are now extant ; though he saith , it is certain and confess'd by them all , that the ancient unitarians from the apostolick times to the nicene council , or thereabouts , did reject them . so that i see no remedy , but if he will be positive in it , that he must be contented to let the cerinthians as well as the ebionites , pass for unitarians , to make his sect thus ancient as the apostolick times : but how he will do to find out those that did thus professedly reject all those writings of st. john before them , and from the apostolick times to them ; and yet were older than such fathers of the church , as clemens romanus , polycarp , ignatius , &c. some of whose works are now extant ; i must leave to his consideration . thus much shall suffice to have said about the authority of st. john's writings , and particularly of his gospel . but there is another point yet to be debated ; which is , iii. to consider what was the occasion upon which st. john wrote his gospel . this is one of the first things his grace doth take into consideration ; as the knowledge of this seem'd to him to be the only true key to the interpretation of this discourse of st. john and the neglect of which was one of the grounds of socinus's great and fatal mistake , as he saith . how ! socinus mistake ! rather let st. john's gospel , and all his other works , labour and sink under the exceptions of the ancient unitarians ; and lye by the walls till the world can give a good answer to them . rather let st. john take up words by chance ( as our author saith , p. 49. ) and use the words life , fulness , only begotten , as they came in his way , without any design , than the great socinus should be blamed . st. john , indeed , may be said to use words by chance ; but sociinus , formed , and thought , and concluded , and understood ; and according as he formed , and thought , and concluded , so it must be meant . he was the man that saw plainly , ( as he words it again , p. 48. ) and if his grace , in vindication of st. john , and in compliance with the ancient historians , will adventure to interpret him from the occasion of his writing , he deserves to be treated with contempt . the serene republick owns none of these titles , bishop and archbishop , &c. thus scoffingly and boyishly doth he introduce this serious argument . o he ! says his grace , how strangely has this man [ socinus ] mistook for want of the light of ancient history ! thus he interprets scripture by scripture , and by reason and wit , not by the fathers and the old historians of the chruches party , &c. i could find in my heart to transcribe what his grace has wrote upon this case ; his words are these : it was the great and fatal mistake of socinus , to go to interpret scripture merely by criticising upon words , and searching into all the senses that they are capable of , till he can find one , though never so forced and foreign , that will save harmless the opinion which he was resolved beforehand to maintain , even against the most natural and obvious sense of the text which he undertakes to interpret . just as if a man should interpret ancient statutes and records , by mere critical skill in words , without regard to the true occasion upon which they were made , and without any manner of knowledge and insight into the history of the age in which they were written , p. . 18. and that this was the way socinus took , our author 's own account of it will manifest , 〈◊〉 , where he chalks out the method his great master observed , in interpreting that evangelist , and that is , by laying down certain propositions , which he resolved to accommodate all to ; such was the unity of god : and therefore , saith he , when the word is called god , it must be meant in a sense of office : and whereas it is said , all things were made by him ; those things must be the spiritual world , &c. and then farewell fathers , and historians , occasions , and scripture too , rather than the reason and wit of socinus be called in question . well , but supposing that our author is content to have the historical occasion of st. john's writing inquired into ; yet , as for that assign'd by his grace , it was , he saith , below the gravity of the apostle to confute the wild gnosticks , &c. and if you will take his word for it , he adds , i am of opinion , that there is no historian ( i am sure there is no ancient historian ) who assigns that historical occasion of st. john's writings , even the gnosticks and their eons , mentioned by his grace . in short , he hath not very justly blamed socinus , for not knowing an historical occasion , which is mentioned in no historian , p. 49. this is very positive , no historian , no ancient historian , and mentioned in no historian . we have gained before ( if it be worth the while to prove it ) that cerinthus and ebion ( supposing him for the present a person ) did deny the divinity of our saviour , according as his grace represented it . the next thing is to shew , that these their opinions was an occasion which st. john took for the writing his gospel , in the judgment of the ancient historians , and fathers of the church . here our author interposes , and saith , the account given of this matter by the ancient , is very different from this of his grace . for they say , according to our author 's antique translation , that the other evangelists having committed to writing only the gests of our saviour , during one years space : therefore the apostle john , being thereto requested , declared in a gospel according to him , the time that was passed over by the other evangelists , and what was done by our saviour therein * . it is very true , that the one of these is different from the other ; but tho they are different , they are not contradictory and inconsistent . for then , not only the archbishop would contradict himself , who elsewhere gives the same account , and tells us from eusebius that st john wrote his gospel last , and that on purpose to supply the omissions of the other evangelists † ; but the fathers also would contradict one another , and often themselves ; who sometimes give the one , and sometimes the other , and sometimes both as the reasons of st. john's writing , ( as i shall presently shew ) . by which way of arguing , epiphanius , eusebius , and st. jerome , &c. will closh one with another ; when the first of these saith , st. john wrote his gospel * by the impulse of the holy ghost ; and the other says , it was at the instance of the asian bishops . but now , as these two may well be accommodated , and are consistent ; so it is in the account given by the ancients of the occasion of st. john's writing the gospel ; therefore st. jerom † joyns them together , and after he had said , that st. john wrote it in confutation of cerinthus , and other hereticks ; adds , there is also another cause , and then falls in with eusebius . so irenaeus expresly * so epiphanius . and thus sandius doth acknowledg , that against the heresy of cerinthus and ebion , , st. john ( as we have it by tradition ) wrote his gospel . thus far then we are safe , and have the suffrage of antiquity on our side , that st. john wrote his gospel against the heresies of cerinthus and ebion . and indeed , by our author's reply to this part , we may guess , that when he met with these two names in the church-history , he met with nothing against it . for thus he goes on . first , as to ebion , concerning him , it is , saith he , doubted by the criticks , whether there was any such man : nay , a little after , he is got above the criticks , and positively affirms , that ebion never was . now , supposing his modern opposers , and among them the archbishop , for want of consulting the indexes of names in church history , had mistaken ; yet , how will that confute his modern opposers , who use to quote irenaeus , epiphanius , &c. for their assertion , that st. john wrote against the ebionites ? for tho ebion never was , yet the ebionites were an early sect , and as early as they make him . but saith he , this name was given to the first christians , because of their poverty , according to the signification of the word . a. then indeed st. john was in the wrong for writing against these first christians , whom st. paul refers to , as our author would have us understand , 1 cor. 1.26 . or at least , all those fathers were mistaken that would have st. john write against the heresy of the ebionites , or that reckon that among the number of heresies . for what heresy is there in simple poverty ? but if they that would have the name an appellative , say it was not because of their poverty , but because they thought , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , poorly and meanly of our saviour , as they would have him the son of joseph and mary , as some of them ; or of mary , as others ; but all of them agreeing that he was a mere man. so eusebius . what if ebion at last is found to be a person ? so it 's affirmed by tertullian , praescript . c. 33 , &c. hieron . in isai. c. 1 , & 3. hilarius epist. de trin. l. 1. origen in matth. 5 , &c. so epiphanius expresly , ebionites were so called from ebion ; whose followers , saith he , would be so called from their being poor like the apostles : but , saith that father , this is a fiction of their own ; for ebion was a proper name . as for cerinthus , all that he has to say , is , that the gospel of st. john could not be wrote against cerinthus , because cerinthus was said to be author of it . but this is to reason about matter of fact. it 's plain , the ancients , to whom our author appeals , did assert , that it was written against cerinthus ; and it 's as plain , that cerinthus held these opinions , against which st. john is supposed by them to have written . to which he has nothing to reply , but that cerinthus is said to be the author of it ; but that i have already consider'd before . thus far then , i hope , 't is pretty evident , that there are historians and ancient historians , that do assign the same historical occasion of st. john's writings , as is assigned by his grace . but it 's likely he will reply , that these words of his , no historian , and to be sure no ancient historian ever assigns that occasion mentioned by his grace , are to be limited to the gnosticks . whatever he may say , yet i doubt few readers will suppose it ; for he has so artificially mingled all these together , that what he affirms may be applied to all ; and yet , it examined , he can restrain it to this or that particular . and therefore , that i may shew how little he is acquainted with this argument , or how little he consults truth and candor in it , i shall consider it with respect to the gnosticks . he cannot deny , but that the terms , word , light , fulness , only begotten , are the phraseology of the gnosticks , or else he must never have read irenaeus ; which also are used by st. john. now the question will be , whether st. john hath used them by chance , as our author imagines ? or that in opposition to these dreams , st. john shews all these titles did truly belong to our saviour , and to which there is a perpetual allusion , as his grace affirms . i verily believe , that if a gnostick had accidentally light upon that chapter , as the platonick amelius is said to have done , he would no less have been convinced there was this allusion to their hypothesis , than that philosopher was that the evangelist did platonize . hence it was , that the following gnosticks would have confirmed their conjugations and eons from thence . but saith he , it was below the gravity of the apostle to confute the wild gnosticks , and their chimerical eons . why so ? when this sect so far prevailed , that during the lives of the apostles , it grew to a great height , to the great prejudice and disturbance of the christian religion , as his grace observes ; for whose purity and preservation it became even this great evangelist to be concerned . and tho our sage philosopher may call them , chimaera's and sickly dreams , ( as in truth they were ) and so too trivial a subject for the apostolical pen to write of ; yet , when we consider how far those heresies spread , how long they continued , and what mischief they did ( as may be seen in irenaeus , tertullian , epiphanius , &c. ) we may agree to what epiphanius saith upon this occasion . neither , saith he , let any one contemn these dogmata , as full of folly ; for foolish people are perswaded by foolish things . nay , prudent persons may decline from the right way , if the mind be not exercised in the way of truth ; as that father gives an instance of himself , when likely to be perverted by the gnosticks . but lastly , saith our author , i am of opinion , that there is no historian , i 'am sure no ancient historian , who assigns the historical occasion of st. john ' s writings , even the gnosticks and their eons , mentioned by his grace . i answer , that what has been before said is sufficient , when there is a perpetual allusion to the phrase and opinions of the gnosticks ; and very often in the apostolical epistles , as has been observed by many learned persons . but to put this past dispute , besides what is elsewhere , let our author turn to irenaeus , and he will find that ancient author expresly affirming , that st john wrote his gospel against the error of cerinthus ; and a little after , that st. john took away all ground of dissention ; and by the words , the world was made by him , he confuted the gnosticks . so that if our author was of that opinion , it was without any ground . iv. it 's high time we now proceed to enquire into the sense of st. john. the ancient unitarians finding ( as i have observed ) the gospel of st. john not reconcilable to their opinion of christ's being a meer man ; like alexander , at once cut the gordian knot , which they could not fairly untie ; and rejected this and other pieces now attributed to that evangelist , as uncanonical and heretical . but an after-generation ( whom our author dignities also with the same title of ancient unitarians ) more wary than the former , seeing that author , whoever he was , to grow into credit among the other denominations of christians , were careful to shew them , that it was capable of a very allowable sense , as our author saith , p. 53. a. and this seems to be the case of socinus and this his defender , who must not quit st. john , and with the ancient unitarians , call his gospel the fiction and forgery of cerinthu , ( as our author saith they did ) for it has been too long in credit with the other denominations of christians , to admit of such despiteful usage and violence : and therefore they will undertake to shew them it 's capable of a very allowable sense ; but by such pitiful and wretched shifts , by such precarious and arbitrary suppositions , ( as his grace rightly terms them ) and an invention which no indifferent reader of st. john , that had not been prepossessed and biass'd by some violent prejudice , would ever have thought of , p. 58 , 65 , &c. and this will appear , if we try it by any of those ways by which the sense of an author is to be obtained ; such as the occasion , the phraseology , the scope , design and context . as for the occasion , if the authors alledged above , are of any authority , it 's so far unquestionable . as for the phraseology , that is to be understood by the common use of the words , or the subject , or science they relate to ; and accordingly were these phrases in st. john applied in their proper and ordinary signification , as not only the orthodox christians , but even the arians , and amelius the platonist did understand them , ( as his grace observes from eusebius ) and our author is forced to confess as much ; for in the account he gives of the historical occasion ( viz. of socinus's new project ) he thus introduces it , socinus finding it to be the first of all god's declarations , i am the lord thy god. &c. he understood in the beginning , to be in the beginning of the gospel state ; and the word was a god in a sense of office ; and the world he made , a spiritual world. now what is this , but to carry off the words from a plain literal to a figurative sense , and so to acknowledge their doctrine is not favoured by the phraseology of it ? but supposing it to be so , yet , saith our author , socinus observed , that the scriptures abound with such metaphors and figures even when they speak of god , as when god is said to have eyes , arms and bowels , &c. to denote the sight , power and mercies of god. p. 49. a. it 's granted ; but withal , as he saith , the scriptures therein trust to the judgment of the most common readers , and question not but the most ordinary capacity will so understand them . but then how comes this to pass , that from the time of st. john downwards , not the most common and ordinary , nay , the most accurate readers , and extraordinary capacities , were ever so happy as to make this discovery before the fortunate socinus ? and why were not they as well able to find out in this discourse of st. john the ministerial deity of our saviour , the beginning of the gospel state , and the spiritual world , ( the only key , it seems , to unlock the sense of that divine writer ) as they were by the hands , eyes and bowels of god , to understand his power , sight and mercies ? it 's evident that the most ordinary capacities did , generally speaking , by these corporeal members , understand the abovesaid attributes of the deity to be described . and it is also evident that for socinus's explication of that evangelist , the most famed expositors , and much more common readers , no more thought of it , than the ancient navigators did dream of that new world , which columbus two ages ago was so happy as to discover . so that it evidently appears , that there is not the same reason to interpret the phrases , in the beginning , and the word was god , and all things were made by him , in a metaphorical and figurative sense , as there is for the understanding the corporeal organs of speech and action , &c. after that manner , when applied to god : but that rather they must be understood properly and literally , as the orthodox , the arians , and all others have understood , and his grace has expounded them . but hold , saith our author , ' his grace himself , when he comes to interpret the particular expressions , can raise them no higher than arianism , ( viz. that the son was generated some time before the world ) though he alledged them to prove trinitarianism . p. 46. b. well , supposing this , yet if his exposition hold so far good , the socinian hypothesis , that will not allow our saviour to have any existence before his nativity of the virgin mary , will then be utterly overthrown . but what doth our author mean ? when he affirms or denies , as he pleases , what irenaeus , eusebius and epiphanius say ; they are books few understand , and fewer have : but methinks he should be a little more cautious when he uses the same liberty in a book published but the last year , and that has the good hap to be generally well received and read . how then can he say that his grace can raise the expressions no higher than arianism ? when it 's the first of his corollaries , viz. the word here described by st. john , is not a creature . and then follows , this conclusion is directly against the arians , who affirmed that the son of god was a creature . p. 39. and there is not a branch of those verses which the archbishop doth not alike interpret . thus he saith of christ the word , that is , the eternal son of god. p. 6 , 59. in the beginning , that is , he did exist before any thing was made , and consequently is without beginning , and eternal . p. 19 , &c. was god , that is , from all eternity . p. 24 , &c. but perhaps , he will say , this his grace has attempted , but not prov'd . that remains to be tried by what he has to object against it ; and then he only offers somewhat as a reply to his graces's exposition of the phrase , in the beginning , leaving all the rest that was said in exposition and defence of the other phrases of the evangelist , to continue as they were ; and if we may judge of what he could have said of the rest , by what he has said of this , it must needs have been very insignificant : for thus he argues . 1. in the beginning , is interpreted without beginning , which two are distinctly contrary . p. 48 b. a. i answer ; this is not directly laid down as the interpretation of that phrase , but is rather the consequence of what his grace had said just before , as the preceding quotation shews , in the beginning , that is , he did exist before any thing was made , and consequently is without beginning , and eternal . 2. granting he had thus explain'd the phrase , in the beginning , to be without beginning , yet they are not directly contrary . to have a beginning , and to be without beginning , are directly contrary , and more than so , a contradiction . but to be in the beginning , and to be without beginning , are so far from being contrary , that they are very well consistent , for else god himself would not have been in the beginning . thus it is , gen. 1.1 . in the beginning god created the heaven and the earth . by which phrase is shewed , that the heaven and earth had a beginning , and so were not in the beginning , ( for then they had been before they began to be ) and so it could not be said , in the beginning were the heavens and the earth ; for then they had , as god , been without beginning . but it 's said , in the beginning god created them , that is , he that himself had no beginning gave a beginning to them . after this manner doth the wi●●man express it , in the place quoted by his grace , on this occasion , the lord possessed me [ wisdom ] in the beginning of his way , before his works of old . i was set up from everlasting , from the beginning , or ever the earth was , prov. 8.22 , 23. so that to be in the beginning , was to be before his works of old ; to be without a beginning , and from everlasting . 2. he objects , though he [ archbishop ] cannot find the coeternity in the words of st. john , yet he can interpret his own interpretation of his words , so as to make out the coeternity : for he saith , in the beginning , that is , the son-already was , when things began to be ; and by consequence , the son was without a beginning ; for that which was never made , could have no beginning of its being . and then he smartly returns upon him , how , sir , is that a good consequence , or any consequence at all ? for supposing the son was when the world began to be , which is not yet six thousand years ago , will it follow , that therefore he was absolutely without a beginning , or was never made ? &c. answ. if his grace had left this consequence to stand upon its own foot , without offering any proof for it ; yet any one but competently acquainted with the scripture-phraseology , would not have questioned the reason and force of it ; and if not with respect to his adversary , yet for a salvo to his own ignorance , would have forbore his how , sir , is that a good consequence , or any consequence at all ? but i much question his ignorance ; for his cautious adversary , that had been us'd to write with a due guard as well as strength , took care to prevent this objection , and fortify his consequence with the best authority , that of scripture . for thus he goes on immediately after the words quoted by this author , ( and so he is the more inexcusable ) the son already was when things began to be , and consequently is without beginning , &c. and so the jews used to describe eternity , before the world was , and before the foundation of the world , as also in several places of the new testament . and so likewise solomon describes the eternity of wisdom , the lord , says he , possessed me in the beginning of his way , before his works of old , &c. so that if the consequence be not good , or if it be no consequence at all , the scripture is to be blamed , and not his grace for following it in a line of argumentation . according to the scripture way of speaking , that which was before the world , is accounted eternal : and therefore what was in the beginning had no beginning ; and so the whole cause of arianism , that would have christ to be part of the creation , though before the world was , must unavoidably miscarry ; which was the case in hand , and what his grace undertook to prove . but this was fit to be conceal'd ; for otherwise our author would have had as little to say to the archbishop's explication of the phrase , in the beginning , as he has to the other phrases of the evangelist . therefore he chuses rather to wind off with a bare repetition or two , to the socinian hypothesis , to try whether he can with better success encounter his adversary upon his own principles , than upon those of the arian . p. 47. a. b. socinus being a person of a sharp and piercing wit , soon perceived that the arian scheme was not consistent with st. john ; for since there was nothing in the world but creator and creature , that which was the creator ( as the arians did admit the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or word to be , and as st. john's words , if literally understood , do import ) could not be the creature . and therefore , either he must , with our author's ancient vnitarians , forgo st. john's authority , or find out some other explication than had yet been thought of ; and that constrain'd him to fly to a ministerial god , and a spiritual world , as the archbishop had shewed , sermon ii. all that our author has to say upon the socinian account , is with reference to a double charge brought against it ; and that is , the unreasonableness and the novelty of this explication . as to the first of these , his grace saith , sermon ii. p. 75. according to this rate of liberty in interpreting scripture , it will signify very little or nothing , when any person or party is concerned , to oppose any doctrine contained in it ; and the plainest texts for any article of faith , how fundamental and necessary soever , may by the same arts and ways of interpretation be eluded and rendred utterly ineffectual for the establishing of it . for example , if any man had a mind to call in question that article of the creed , concerning the creation of the world , why might he not , according to socinus his way of interpreting st. john , understand the first chapter of genesis concerning the beginning of the mosaical dispensation ; and interpret the creation of the heaven and the earth , to be the institution of the jewish polity and religion , as by the new heavens and the new earth , they pretend to be understood the new state of things under the gospel , &c. it is certain that it was not phrase of st. john misled socinus , or gave him any occasion for his novel interpretation , but a pre-conceived principle ( as has been before observed ) ; for indeed the phrase of st. john bears such a conformity to that of the first of genesis , that one seems to be a key to the other ; and in the beginning god created the heavens and the earth , is so like to in the beginning was the word , — and all things were made by him ; that one is naturally led to think that as they in words seem to relate to the same state of things , so that the word that thus was in the beginning , and made all things , was truly god ; and that the whole phraseology of it is as properly and literally to be understood in st. john , as in genesis ; and that the one can no more admit of a moral and allegorical interpretation , than the other . this is so pertinently alledged by his grace , and the parallel so lively represented by the bishop of worcester , in a discourse there referred to , that our author seems perfectly at a loss whether to grant or deny it ; and so from admitting the case as it is proposed , would advance another scheme of it ; for thus he saith , ' let his grace put the case , as it usually is , and i am content to join issue with him upon the instance he hath here given . the first chapter of st. john speaks of a certain person , namely of the lord christ , who is confess'd to have been a man , and yet it saith of him , all things were made by him , — so if the first chapter of genesis imputed the creation there spoken of to moses ; if it said , in the beginning moses created the heavens and the earth , it would be not only absurd , but absolutely necessary , to interpret the chapter allegorically and figuratively ; and to say that the heavens and earth are the jewish polity and religion , the church and the discipline thereof , &c. now this answer of his contains somewhat absurd , somewhat untrue , and is also besides the case . 1. it contains somewhat absurd , which is , to conceive that it 's possible for moses an inspired writer , to have delivered himself after that manner ; and that when he was to write of the first institution of the jewish polity and religion , he should thus describe it , in the beginning moses created the heaven and the earth ; and the earth was without form , &c. and moses said , let there be light and there was light , &c. and yet our author , to salve socinus's wild interpretation of st. john , is contented to grant this ; we , saith he , say it , we affirm it , that if the first chapter of genesis imputed the creation to moses , it ought to be so interpreted . 2. it contains somewhat untrue , as when to make out his parallel , he saith , the first chapter of st. john speaks of a certain person the lord christ , who is confessed to have been a man , and yet it saith of him , all things were made by him . for he knows very well , that the person there spoken of , is not confessed by any of his adversaries to have been a man , when that is spoken of him , that all things were made by him . for then he was the logos , the word , the only begotten son of god ; and was not a man , or made flesh , till about four thousand years after the creation . 3. the case as he puts it , is not the case put by the archbishop ; which was to this effect , supposing such a one as spinosa , that would have the world not to be created , but to have been ab aeterno , finding the book of genesis to be in such credit with his countrymen the jews , and the several denominations of christians , that it was not to be gainsaid ; he is therefore careful ( as our author saith some of the ancient unitarians were in the case of st. john's gospel ) to shew that it is capable of another and an allowable sence ; and so in order to their satisfaction expounds it , of the jewish polity and religion , of spiritual heavens , and an intellectual light ( in our author's phrase ) . now the question upon this is , whether spinosa might not as speciously thus expound the first of genesis for the advantage of his hypothesis , as socinus did the first of john to serve his design ? and that any one that compares the one with the other , genesis and st. john , will be able to discern . indeed as absurd as the supposition of his concerning moses is , it might as allowably be said of him , as christ the word have that said of him in st. john , if the word was no more than moses , a ministerial and temporary god , and had no more been in the beginning than moses . and then the book of genesis might as well have begun in the same phrase with moses , as st. john with the word ; after this manner , in the beginning was moses , and moses was with god , and moses was god [ or a god , as he will have it ] . the same was in the beginning with god. all things were made by him , and without him was not any thing made that was made . such pitiful and sorry shifts are those drove to that first resolve upon an hypothesis , and then are to seek how to maintain and defend it . the only point remaining with our author is , that the evangelist , who was a jew , speaks here of the messias , in the usual stile and language of the jews , who were want to say , and say it in almost all their ancient books , that the messias should make a new world , he should abolish paganism and idolatry from among the nations ; and thereby ( as the prophets also speak ) create a new heaven and a new earth . answ. i acknowledge the scripture sometimes calls a political or moral change in a church or people , by the term of new heavens and new earth : but , in our author's way of speaking , it trusts to the reader 's judgment and common sense , in a matter that it 's not well possible for him to doubt in , or to question what are the heavens and earth there spoken of , as isaiah 65.17 , 18. 66.22 . 1 peter 3.13 . &c. but here is no intimation given in the evangelist , that the phrases should be translated from a natural to a spiritual sence ; nor can it possibly be without great violence , as their own explication of it will shew : for they are forced to understand christ to be personally the word in one clause , and the gospel to be the word in the other , as socinus doth , in the beginning was the word , christ ; and the word , that is the gospel , was with god. or for the avoiding of that difficulty , others of them make christ to ascend actually , personally , and bodily into heaven before his ministry ( though the scripture speaks not one word of it ) that they may put a colour upon the phrase ; the word was with god , as his grace has shewed sermon ii. p. 62. of which more anon . but now if we take the words in their natural and proper sence , there are several other places to confirm it , as his grace has shewed , p. 101 , &c. and which it shall suffice for the present to refer to . the next thing to be considered is , the novelty of this exposition of st. john by socinus , of which saith the archbishop , it is quite to another sense , and such as by their own confession was never mentioned , nor i believe thought of by any christian writer whatsoever before him . sermon ii. p. 57. which he more largely prosecutes , p. 64 , &c. what saith our author to this ? suppose this ; why may we not own that time and long consideration do improve all sorts of sciences , and every part of learning , whether divine or humane ? i do not think it to be any diminution of socinus , that it may said of him , and of this context , he hath rescued it from that darkness in which it long lay . a. this observation of his had in reason been prevented , if he had well weighed what his grace had said upon it , who thus pursues his argument . 1. that the literal sense was so obvious , that the orthodox , and even the arians and platonists ( as amelius ) agreed in it . but here our author , like a flying tartar that dares not in a pursuit look behind him , throws a spiteful dart at his adversary . as to friend amelius , i think it sufficient to say , that the credit of the trinitarian cause runs very low ; when an uncertain tale of an obscure platonist , of no reputation either for learning or wit , is made to be a good part of the proof that can be alledged for these doctrines . this is spoke at all adventures ; for if he had read eusebius * upon it , he would have found the platonist to have deserv'd a better character , and neither the person to be so obscure , nor the relation of it such an uncertain tale , as he would represent it † . but he that can make historical occasions out of propositions , and will prove matter of fact by reasoning upon it without authority , may be allowed to make characters at his pleasure , and stamp what he will upon a quotation . let him however take or refuse friend amelius , it 's a small part of the proof depends upon that tale ; the use made of that in concurrence with the judgment of the orthodox and arians , was , that not one of them ever imagined that there was any other world alluded to in that place , than the natural and material world , nor other beginning than that of the creation . 2. his grace goes on ; surely it ought to be very considerable in this case , that the most ancient christian writers , ignatius , justin martyr , &c. and even origen himself , are most express and positive in this matter , &c. and if this interpretation of socinus be true , it 's almost incredible that those who lived so very near st. john's time , and were most likely to know his meaning , should so widely mistake it . and then that the whole christan world should for so many ages together be deceived in the ground of so important an article of the faith ; and that no man did understand this passage of st. john aright before socinus . this very consideration alone , if there were no other , were sufficient to stagger any prudent man's belief of this misrepresentation . 3. and as his grace goes on , that which makes the matter much worse , is , that the religion which was particularly design'd to overthrow polytheism , and the belief of more gods , hath according to them been so ill taught and understood by christians for so many ages together , and almost from the beginning of christianity , as does necessarily infer a plurality of gods. an inconvenience so great , as no cause , how plausible soever it may otherwise appear , is able to stand under the weight of it , p. 73. and which the reader may there see admirably enforced . for which reasons it cannot well be suppos'd , that either time or long consideration , would place a man in so advantagious circumstances , that he should beat out that track , which all christians for 1500 years together , were not able before him to descry . but after all , this shall be no diminution to socinus , as our author will have it . but tho in words he will not allow it a diminution , yet he in fact betrays it ; and after all , is not willing to own the charge . for thus he argues , why doth his grace say , that not only all the fathers , but all christians have for this fifteen ages , agreed in his interpretation of this context ? have there been no christians in the world for 1500 years , but only the arians and trinitarians ? this is a little too gross , for he knows full well , that this is not asserted by the archbishop ; therefore he makes another attempt . or was socinus the first ( for that ( it may be ) was his grace's meaning ) who departed from the arian and trinitarian sense of the context ? what an obscure writer doth he make his grace to be , when he is , as it were , forced to come again and again upon the enquiry , and at length to conclude with , it may be it was his meaning ? and yet at last he is so unfortunate as to mistake it . for his grace doth no more say , that socinus was the first man that departed from the arian and trinitarian sense of the context , than he saith , that not only the fathers , but all christians have for fifteen ages agreed in it . for he knew full well , that there were cerinthians , and ebioniter , and photinians , and others , that went under the general name of christians , that differ'd as well from the arians as the orthodox , and would allow our saviour no other existence , than he had as the son of mary , and so could not with consistence to their principle , expound st. john , as the orthodox and arians expounded him . but let his grace speak for himself , viz. not only all the ancient fathers of the christian church , but , so far as i can find , all interpreters whatsoever for fifteen hundred years together did understand this passage of st. john in a quite different sense , [ from socinus ] namely of the creation of the material , and not of the renovation of the moral world. and however our author would evade and molify it , his grace had proved it beyond contradiction by the confession of his great oracle socinus , and his advocate schlictingius , that own the true sense of these words was never before rightly explained * . and indeed , what our author himself alledges , is a tacit confession of it ; for he produces nothing from paulus or photinus , or the ancient vnitarians , of the word that was god by office , or of the beginning of a gospel state that word did exist in , or of a spiritual world he made , or of the word 's being with god in the revelation of the gospel , or of the personal word 's being with god before his ministry to receive that revelation : but on the contrary , he tells us that according to them , the word was god , as his generation was divine , and was from the beginning with god , in god's decree and intention ; and that the world was not made by him , but for him ; a quite different explication from that of socinus . thus far then it 's evident , that his grace has sufficiently shew'd the novelty of the socinian explication of st. john's gospel . this was a tender point , and what our author had no mind to touch upon , but something must be said , for else the cause would have suffer'd , and he had lost the opportunity of shewing his reading about their patriarch paulus , and their metropolitan photinus , ( titles , it seems , owned in their commonwealth of learning ) and the whole provinces possessed by their followers , p. 53. but if our author is of any credit , they did not only possess whole provinces , but ages too , the two first undoubtedly ( as he suggests ) . and saith he , we are ready to dispute it in the presence of the learned world , that the fathers mentioned by his grace were less of the mind of the trinitarians , than of ours . they held the doctrine that was afterwards called arianism , p. 52. b. 54. a. the first false step he makes , is , that he takes it for granted , that his grace allows the two first ages of christianity to be for the socinians , or at least not against them . for , saith he , if of seventeen ages , we have ( as we have undoubtedly have ) the two first , much good may do his grace with the other fifteen . he must not deny us the two , nay , the three first , generally speaking . it seems his grace must not , nor indeed can deny him if he insists only upon the last fifteen ages as his period , for then he quits the two first . but now any indifferent reader will soon see , that when his grace speaks of fifteen hundred years , it 's with respect to the ages intercurrent from the apostles to the time of socinus , whose exposition he charges with novelty . [ so p. 64 , 73 , &c. ] and who lived in the last century . the second false step , is his way of proof , which is this , we will [ saith he ] wrest it from all the world , that the apostolick creed , which was the only creed of the three first ages , is wholly vnitarian , and perfectly contradicts that interpretation of the beginning of st. john's gospel , which his grace seeks to advance , p. 52. how that is , we must seek further , viz. p. 53. b. where he takes it up again . in the apostles creed , the lord christ is uncontestably spoken of , as having no existence before he was generated in the womb of the blessed mary , by the spirit of god. not to insist upon that , that it was the only creed of the three first ages , it will require a more than an obstinate resolution to wrest it out of the possession of the trinitarians , who both from the distribution of the creed under its three general heads , do assert a trinity , and from the character given to our saviour of being the only son of god , do maintain his divinity . but for this , being he has offer'd no proof , i shall refer him to bishop pierson upon that point , which he has at large explained and defended . 3. his next false step is , that whereas his grace particularly names ignatius , justin , athenagoras , irenaeus , tertullian , and origen , as of the same mind with himself ; this author affirms , that contrariwise they held the arian doctrine ; where yet he fails in his main point , which was to clear socinus's explication , and his doctrine , from novelty : but instead of that , all he attempts is to shew that the ancient fathers were for the arian doctrine ; which is to say they were not for the socinian : and yet even there he fails again ; as has abundantly been proved by dr. bull ; and which i shall look upon as unanswerable , till i see the book he promises us in answer to it . having all this while been employed in vindication of the authority of st. john's gospel against the ancient vnitarians that questioned it , and our author that proposes their arguments ; and in vindication of the orthodox exposition of it , against the arian on one side , and the novel one of socinus on the other ; i shall now proceed to the consideration of those texts of scripture which the archbishop occasionally made use of for the explication of st. john ; and they are , heb. 1.1 . and col. 1.15 . his grace has alledg'd heb. 1.2 . several times in his sermons , twice in his first , for the explication of st. john , and col. 1.16 . and thus far our author goes along with him in the bare quotation ; but he manifestly wrongs him , when he thus triumphs as he goes off from the text ; would a man build the belief of more gods than one , contrary to the whole current , and most express words of the rest of scripture , on a text so uncertain as this is ? p. 51. b. i say he manifestly wrongs him ; for he knows very well , that his grace agrees with the current and express words of scripture , in asserting the unity of the godhead ; and so could never attempt to build the belief of more gods than one , upon any text whatsoever , unless he would contradict himself . what is it then his grace alledges this text for ? why , it is to justify st. john , when he saith , that all things were made by the word ; and consequently the word that made all things must be god. the proposition is st. john's , the consequence is indeed his grace's , but what will necessarily follow , as he has proved it from heb. 1.2 . i perceive our author needs to be remembred upon occasion : for tho this is the use his grace makes of that quotation in sermon first , yet our author is to know there is a second sermon , where his grace doth not criticise upon words , and shew how they may be expounded this way and that way , and leave it , in our author's phrase an uncertain text ; but fully shews , that this verse , and col. 1.16 . must necessarily be understood of the old creation of the natural world and not of the moral world , and the renovation and reformation of the minds and manners of men by the gospel . and this he not only at large confirms , but also gives a particular answer to the comment of schlictingius and crellius upon it ; sermon ii. p 103 , 106 &c. now our author in reason should have interposed to the behalf of these his deserted friends , and have given a just reply to their adversary ; but his business is rather to propose , and repeat , and make some sudden fallies , than grapple with his opponent , and come to downright blows . the first adventure he makes is , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render worlds , more usually and properly signifies ages ; and it s so translated by st. jerom ; and therefore divers of the most learned criticks understand this text of the gospel ages ; of which the lord christ is ( under god ) the undoubted author . a. it seems the learned criticks go different ways , and our author dares not lay too much on their side , that understand this of the gospel-ages ; for he saw that the phrase , he made the ages , was harsh , and as unusual as it is usual for the greek word to signify ages : and which is worse , that the word ages in the jewish and scripture-stile , ordinarily signifying the age before and the age under the messias , it must follow , that the lord christ must be the undoubted author of both the ages ; of that from the foundation of the world to the gospel , as well as that from the gospel to the end of the world : and if so , he must have been existent before the ages ; for else how could he be the author of them ? this he that has been so conversant in the learned criticks of the trinitarians , cannot be ignorant of : and because i have not a list of them at hand , i shall for the present refer him to dr. hammond on luke 1. p. &c. whether he foresaw this or no , i cannot divine ; but however , he has another answer in reserve . for thus he goes on ; but , saith he , let us say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is world , yet grotius gives very good reasons why we ought to render the word thus , for whom he made the worlds ; i. e. god made the world for the messias , or with intention to subject it to him in the fulness of time . a. but supposing it may be so rendred , yet there is no such salvo for verse 10. where it 's said of christ , ( as the archbishop hath unanswerably proved ) thou , lord , in the beginning hast laid the foundation of the earth , &c. 2. the greek phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the very same with what is used , john 1.3 . all things were made by him ; where the ordinary translation is allowed ; and as far as the phrase will go , it may as properly be applied to our saviour , as the efficient , as the final cause , i. e. that the world was made by him , as for him : and that it is here to be understood of the former , his grace has shew'd . 3. the apostle , col. 1.16 . uses these two distinctly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for him . but to this our author has somewhat to say . for the archbishop having made use of that place of st. paul to confirm what he had before produced out of st. john , the opponent thinks himself bound in honour to attack him : but in his usual way : for whereas his grace had spent about twelve pages in both his sermons upon the explication of this text , and in answer to the most considerable objection against it ; our author replies , he urgeth that text. — he observes moreover , that in the foregoing verse the lord christ is called the first-born of every creature . and he seeks to prove , i think he has proved it , that first-born here is as much as to say heir or lord of every creature . p. 51. b. a. he speaks as coldly , as if he durst not trust his reader with his adversary's arguments , or so much as suggest for what reasons or upon what grounds the archbishop urged that text. only he grants , that when his grace had shewed that by first-born was principally meant an heir , he softly answers , i think he has proved it . and if he has , he has so far wrested none of the least of the texts produced both by the arians and socinians , out of their hands . arebb . p. 33 , 34. but he goes on , if i may call omitting so . i will omit , that the greater number of criticks and more learned interpreters , of his grace's own party , and among them , athanasius himself , translate and interpret that text , not of real creating , but of the modelling of all things . a. 1. i hope he will admit those to be criticks that are in the critici sacri , or those whom mr. pool has inserted into his synopsis ; but if we may pass a judgment upon the learned i●erpreters by them , we shall be far from finding a number , and i believe it will be a number of one , if he will be so favourable to us as to allow grotius to be one of his grace's party . as for athanasius , i had the curiosity to consult him ( though it 's too hard a task to put upon his reader to turn over two folios to search for a quotation ) but could find no such explication of the apostle , as he suggests . but on the contrary , from that place he shews that all things were created by him , and so he could not be a creature . so in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his synod . nicenae decret . a. 2. he saith he will omit this , that is , as i thought , give it up ; but i find rather it is that he will not be obliged to defend it : he finds the archbishop had made the point of a moral creation a little too hot to be maintain'd ; but being it 's what he himself has a great liking to , he goes on to say all he can say , in hopes his reader may think as favourably of it as himself . but he comes off as to himself , as i said , i will not insist on this concession . he therefore comes to another retrenchment , and that is the account given of it by st. chrysostom ( as he will have it ) in the opus imperfectum , who reads it thus ; for him were all things created . so saith he , the sense is , all things were originally created by god for the lord christ ; namely , to subject them , in the fulness of time , to him , and his law. a. as for what he saith of the opus imperfectum of st. chrysostom , whoever was the author of it , it 's granted by the learned that it is not st. chrysostom's . but let it be whose it will , i am pretty confident that there is no such exposition of that phrase in the book ( though it consists of 54 homilies . ) and besides the turning it over , i am confirm'd in it from what is said there , homil. 30. upon that , who is my mother , &c. i , who before the constitution of the world , created the world , know no such worldly parents , &c. indeed this version of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for him , is merely to serve the hypothesis that he is advancing . for when he can apply it to a moral creation , he admits it , as john 1.2 . and so it 's necessary to be understood here , v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by him to reconcile all things to himself . and accordingly as the apostle begins , so he ends the verse with the same phrase ; by him were all things created ; and as one would think to prevent all cavil , uses phrases as distinct as the efficient and final cause , for so he closes the verse , all things were created by him , and for him ; by him , as the efficient ; and for him , as the final cause . but here our author would fain find out an evasion , and that is by translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to him ; and then it shall be , all things were created for his use , and to his service . and if any one should ask what is the difference ? he answers immediatly , that the latter , to his service , is exegetical and explanatory of the former , for his use . this , he saith , is probably design'd by the greek , and yet he knows how ( by a peculiar rule of logick ) to crowd more into the conclusion than is in the premisses , and out of what , in his own opinion , is but probable , to infer a necessity ; for thus he concludes , the greek word being probably design'd as exegetical : therefore the sense of necessity is , for him , and to him , i.e. for his use , and to his service . just as if i should say , it 's probable that he never read the opus imperfectum , that calls it st. chrysostom's ; and therefore it 's certain he has not . to conclude , tho he would as to this text fairly , if he can , get rid of this moral creation , and athanasian spiritual modelling of things , for a reason he knows ; yet he is still within the inchanted circle ; for at the last his probable explication leaves him there ; and what was it else when he says , all things were originally created by god for the lord christ , namely , to subject them in the fulness of time to him , and his laws ? and how doth that differ from the modelling and changing all things in heaven and earth , to a new and better estate ? on the earth , by abolishing paganism , and idolatry , &c. and in heaven , angels and heavenly powers being put under his direction , &c. as he tells us in the column of those things that are omitted . lastly , it 's not probable that his is the just explication of this place , and that for a reason or two . 1. because the apostle discourses this afterwards , v. 20. having made peace through the blood of his cross , by him to reconcile all things to himself ; by him , i say , whether they be things in earth , or things in heaven . for the clearer understanding of which , i shall take liberty to set before the reader the connexion of a few verses . the apostle , v. 14 speaking of our saviour , in whom we have redemption through his blood , &c. proceeds to shew who this redeemer was , and that in a two-fold capacity . first , in respect of his divine nature , who is the image of god , the first-born or heir of the whole creation : and then gives the reason of such his preheminence , and why he bestows so great a title upon him ; and that is v. 16 , 17. for by him were all things created , &c. from thence he proceeds to discourse of him as to his human nature , and the station he is in , v. 18. and he is the head of the body &c. and this done v. 20. he returns to the point where he set forth , v. 14. and accordingly his lordship's explication is very easy and natural , p. 34. who is the image of god , the heir and lord of the whole creation ; for by him all things were created . 2. this author's account of this place is not probable ; for christ's being the head over all things , was not till his death and resurrection , when his mediatory kingdom began ; whereas our author says , that all things were originally created by god for the lord christ ; and without doubt as for his use and to his service , so for the advantage of them that were under his government and direction . but what a v●st solitude was there , a chasm of 4000 years before his birth and being ? and in what a condition was the whole world of intelligent beings , till our saviours resurrection and ascension ? what service could he challenge from them , when he himself lay in the embrio of nothing ? and what advantage could they have from him that was to come into the world for the redemption of mankind 4000 , 3000 , &c. years after ? where was the paganism and idolatry he in that dismal interval abolished ? where the angels and heavenly powers that were put under his direction , and by him employed in defence and succor of the faithful ? what was it to those unhappy souls , born so many ages before his time , under the constellation of paganism and idolatry , that some thousands or hundreds of years hence should arise the lord christ , who in the fulness of time was to be actually set above all thrones and dominions , &c. and in whom as in their head , all things should be united and consist ? as our author words it . of the pre-existence of our saviour . that the word described by st. john had an existence before his incarnation , and his being born of the virgin , was a conclusion his grace inferred from the phrase , in the beginning . serm. 1. this he confirmed by several texts of scripture , which he ranked under the two following heads . serm. 2. p. 84. 1. those which expresly assert the son of god to have been , and to have been in heaven with god , and partaker with him in his glory , before his incarnation and appearance in the world. 2. those which affirm that the world and all creatures were made by him . of the first sort are joh. 3.13 . 6.62 . 8.58 . 13.3 . 16.27 . 17.5 . 1 joh. 1.1 . in which it 's said of our saviour , that he came down from heaven , was with god , was before abraham ; that he had a glory with the father before the world was . to those which say our saviour was in heaven , and came down from heaven , our author returns some general answers , ( as for method's sake i shall consider them . ) first , he answers in general , that these texts , in their most literal sense , amount to no more than this , that the lord christ is a messenger , really come forth from god to men . as much is true of every prophet , and the very same is used concerning st. john baptist , joh. 1.6 . there was a man sent from god , whose name was john. answ. 1. if these texts amount to no more than this , that the lord christ is a messenger from god to men , then can no more be concluded from thence , than that he was no more a prophet , and no more with god , and no more sent from god , than other prophets , or than john the baptist. and if as much as this is true of every prophet , then it may be said of every prophet , and of john the baptist as well as our saviour , that he ascended into heaven , and came down from heaven , and was with god , and had a glory with him before the world was , &c. but where do we find the scripture to express it self after this manner of any but our saviour , no not of moses , as much a friend of god , and conversant with him , as he is affirmed to be ? 2. if these texts amount to no more than this , that christ is a messenger from god to men , then how will our author be able to make use of any of these texts for that new doctrine of theirs , concerning christ's ascension into heaven , before he began his ministry ? for if as much is true of every prophet , then our saviour no more ascended than other prophets ; and then what becomes of his express proof for such an assertion ? secondly , he answers again , how little these texts are to his grace's purpose , would have been obvious to every reader , if he had set down some few of the many texts which so plainly expound to us what is meant thereby . joh. 7.28 . i am not come of my self . joh. 5.43 . i am come in my father's name . joh. 8.42 . i came not of my self , he sent me . joh. 7.16 . my doctrine is not mine , but his that sent me , &c. a. these texts would have not been to his grace's purpose , if they prove no more than that our saviour was a messenger sent from god to men , and which is as true of every prophet . for if our saviour no more came from god than other prophets ( as far as these texts will then signify ) he was no more pre-existent than they . but these texts are to his purpose if they expresly say , that christ actually came down from heaven to declare the will of god to men ( as our author in the next paragraph , forgetting himself , doth affirm . ) for if that be allowed , then all the difficulties his grace has urged against their imaginary doctrine of our saviour's ascension into heaven , before his ministry , will return upon them , and require an answer . as for what he adds from these latter texts , would our saviour have said he came from god , is sent by god , to deliver a doctrine which is not the messenger 's , if he had himself pretended to be god ? a. this , i am sure is nothing to the purpose ; for what is this to the pre existence of our saviour , the present subject of the discourse ? but however , what inconsistence is there in this , for our saviour to say , the doctrine is not mine , but his that sent me , tho he himself be god , and partake of the same nature with the father , when he is the only begotten of the father , and was also man ? why is this any more inconsistent , than to have it said , that he is god , and yet the man christ jesus ; that he was in the beginning with god , and yet born in the fulness of time ; that he knew all things , john 16.30.21.17 . and yet knew not the time or day of judgment ? mark 13.32 , &c. these things are consistent upon the principles of the orthodox or trinitarians , that hold the word to be god and man ; but not upon theirs that hold , that he is man and not god. 3. he answers again in general , that his grace propounded to prove the pre-existence of our saviour , by the texts that expresly say our lord christ ascended into heaven before he began his ministry , and then came down from heaven to declare the will of god to men. that is , be propounds to prove the trinitarian doctrine , but really proves the doctrine of the unitarians . a. 1. if this be so , his grace was mightily mistaken , to attempt the proof of this point by such texts as expresly say the contrary . a great and inexcusable over-sight , if it were true . but where are those texts that expresly say , that our saviour ascended into heaven before his ministry ? it was a prejudice socinus would infuse into his reader , that there is but that one text of st. john 1. to prove the pre-existence of our saviour before his incarnation , which the archbishop has disproved , p. 81. but here it holds ; for his texts that he saith expresly prove what he asserts , shrink all into one , viz. no man hath ascended into heaven , but he that came down from heaven . 2. where is it expresly said in that , or any other text , that our saviour ascended into heaven before his ministry ? it is not so expresly said , that our saviour ascended into heaven , but that servetus understood it spiritually , and saith that it was so express'd , because his spirit was from the beginning in heaven , and that his words were heavenly . but it 's neither there , nor any where expresly said , that our saviour ascended into heaven before his ministry , and then came down from heaven to declare the will of god to men. that is wholly a fiction of a case , as his lordship has sufficiently proved . our author , indeed , would represent it , as if his grace had only found fault with them for this their opinion ; and after the having bestowed a few hard words upon it , and call'd it an arbitrary and precarious supposition , ( tho he himself understands the text in a literal sense ) should then give it up . but that this is a fiction of their own , i may say again , his lordship has sufficiently proved ; and so much the more reason have i now to say it , as his adversary has not dared so much as to take to task any one argument or paragraph relating to it . for with what strength doth his grace argue against it from the exact history of our saviour's life , from the importance of the matter ( if true ) , from the silence of the evangelists , and especially of st. john ? how doth he argue against it from the weakness of the socinian attempts to prove it , and for which in effect they have nothing to say ? how from the inconsistency of it with scripture ? and that whereas st. john saith , the word was in the beginning , and then was made flesh : they say , that he was first made flesh , and then a great while after was in the beginning with god. how , lastly , doth he argue from the disagreement in the several parts of this their interpretation ; as it may be worth the reader 's while himself to observe * ? all this our author has prudently pass'd over ; but that he may seem to say something , and have a fair opportunity to complement where he wants a reply ; he forms a question for his grace , ( for it 's a charge , and not a question , archbishop , p. 92 , 93. ) he demands , saith he , when did this ascension of our saviour into heaven happen ? his grace had indeed charged it upon them , that they themselves cannot agree precisely when ; and without doubt he wanted a fair account of it . but our author unfortunately pitches upon that time for it , which his adversary had beforehand prevented . for thus he answers , st. john hath resolved this question in these words of his gospel , [ in the beginning the word was with god ] i. e. in the beginning of his ministry , just before be enter'd thereon ; the lord christ was with god by ascending ( as himself expresly and often saith ) into heaven . this account of it is very precise . but to this his grace had already made two exceptions . 1. that this is not consistent with their own explication of the phrase , in the beginning , that is to say , when the gospel first began to be published ; which was by authority from him ( he having ascended into heaven , and came from thence to declare the will of god to men , as our author saith ) but that was not began to be published , till after he had been with god ( in their sense . ) and therefore if the word was at all with the father , so as to ascend from earth to heaven , it must not have been in the beginning , but before the beginning . 2. he sheweth , this is not reconciliable to another opinion of theirs , which is , that christ was not god but by office and divine constitution , and that he was not so constituted and declared till after his resurection , and his being advanced to the right hand of god ; but if in the beginning , is in the beginning of the gospel-state , then the word was god in the same beginning that he was with god , and so must be god by office , before he enter'd upon his office of publick ministry , and consequently long before his resurrection . but if he was so constituted not till after his resurrection , he was not god in their sense of the beginning , and so consequently was not with god , nor did ascend into heaven before he began his ministry . so that there is no manner of proof , either for the matter , or the time of this legendary doctrine of theirs , concerning our saviour's ascension into heaven before he began his ministry , if the aforesaid arguments hold good . but that which our author presses most , ( without regarding the arguments against it ) is the literal sense of the phrase , no man hath ascended , &c. in which , he saith , the archbishop doth understand it . but this is no more true that his grace so understands it , than that it 's expresly and often said in scripture , that our saviour ascended into heaven before his ministry , ( as our author affirms ) unless it be when his grace undertakes to prove that such an ascension never was . but supposing it were literally to be understood , yet will it not serve their purpose . for then , according to the letter of it , our saviour must have come down from heaven before he ascended thither . if it had been worded , that no man hath come down from heaven , but he that hath ascended into heaven , then he would have ascended first , and after that have descended : but when it 's said , no man hath ascended into heaven , but he that came down from heaven , ( if the manner of speaking is to be our guide ) then he must have came down before he ascended , after the way the apostle speaks , ephes. 4.9 , 10. now that he ascended , what is it , but that he also descended first , &c. i say , the order of words then shews , that his descent must have been before his ascension ; which is diametrically opposite to the socinian hypothesis , and is not to be accommodated but by the orthodox sense of it , viz. that he that in the beginning was with god , and had a glory with the father before the world was , in the fulness of time was made flesh , and came down from heaven , to fulfil and declare the will of god to men . and then it orderly follows , no man hath so ascended into heaven , and no man hath been there to understand the will of the father , but he that first came down from heaven , and is in due time to ascend thither ; as if he had said , ( to transcribe the paraphrase of a very learned person ) from me alone are these things to be learned , for none can go up to heaven to fetch the knowledge of them from thence , but i came down from heaven to reveal the will of god * , &c. the second sort of texts which speak of our saviour's existence before his incarnation , are these , father glorify thou me with thine own self , with the glory which i had with thee before the world was , john 17.5 . and before abraham was , i am , &c. john 8.58 . to the first our author replies , that according to st. austin and grotius , this is to be understood of god's decree , after this manner , let me now actually receive that glory with they self , which i had with thee in thy decree and purpose before the world was . and if we may take his word , he saith , that he has sufficiently confirmed this interpretation in the second edition of his brief history of the unitarians . he very seasonably refers us to his second edition , ( which i have not seen ) for in the first it exceedingly wants some confirmation . all that he has to say there , is , that we in scripture are sometimes said to have that which we have in god's decree . from whence he infers , therefore so also we may understand , that christ had glory before the world was . an inference very cautiously worded , therefore we may understand , &c. and it was not without reason , as i shall immediately shew . a. 1. i grant that the scripture doth often represent things after this manner , so that that which is to be hereafter , is spok●n of as if it was actually present and existent , as isaiah 53.3 . he is despised and rejected of men . and in like manner we are reputed to have that which we have by promise , as in the place he quotes , 2 cor. 5.1 . we have a building of god , &c. but then as decrees and promises do in the nature of them respect the future , so there must be some reason for this manner of speaking , which without such reason would be absurd . now , the reason of such forms of speech , is to represent the certainty of the thing , that it being thus appointed and promised by almighty god , it shall as certainly be fulfilled in its season , as if it was now actually present . but set aside such reason , and such forms of speech will be absurd ; as for example , if i should say , all generations that shall be to the worlds end are now in being , and have been ever since the world was . but there is no such reason for such an interpretation here , for this respects the time past . 2. tho we should be said to have that which we are decreed to have , yet we cannot be said to have it before the world was ; as for instance , we cannot be said to have a building of god before the world was ; for that is to have it before we were . we may be said by the foresaid prophetical scheme of speech to have what we that are in being , shall have in its proper time ; but we are not said to have it , or to have had it before the foundation of the world. god indeed may be said to give before the world , by virtue of his decree and intention so to do , because he always was , is , and ever will be , and to him all things are present in their causes , over which he has an absolute power . but tho we may be said to have , with respect to the time to come , as well as present ( in the cases aforesaid ) yet we cannot properly be , nor are in scripture said to have it before the world was , because we are born in the world. thus god may be said to give us grace or salvation before the world began ; in the place he cites , 2 tim. 1.9 . but we are not said to have a building of god before the world was . and so when it 's said , father , glorify me with thine own self , with the glory which i had with thee before the world was ; as it doth suppose our saviour to have been in being , and to have had a glory with the father before the world , so he cannot be said to have it in decree before the world was . 3. and that the words are not capable of such an interpretation will further appear from the phrase , with thee , which answers to that which went before , with thine own self ; and if the latter doth signify the actual enjoyment of that glory , then so doth the former . indeed , the phrase with thine own self , and with thee , ( for they are both one ) doth suppose the person that is with god to be in being . as it was when god is said to be the god of abraham , isaac , and jacob ; thereby is implied , that those holy patriarchs are alive , according to our saviour's reasoning , god is not the god of the dead , but of the living , matth. 22.32 . and if to be the god of abraham , did imply that abraham was in being ; then surely , if it had been said of abraham , that he was with god , it must also imply that abraham actually was . for he could no more be said to be with god , and not be ; than god could be said to be his god , and he not alive . and accordingly it might as well be said of abraham , that god was his god in decree and intention , as abraham might be said to be with god , and yet be no otherwise so than in god's decree . so absurd is it , with our author , to allow our saviour to have had no being before the world was , and yet to say he was with god before the world , which is in the same breath to say he was not , and yet he was . a difficulty our author , with those he follows , found to be so great , that they chose rather to give a new interpretation of the phrase , in the beginning , john 1.1 . ( as has been before shew'd ) and so to allow the word to have then been actually with god ; rather than to maintain , as some others before did , that the word was with god in his decree , contrary to the plain and evident meaning of that phrase . 4. i may add , if the sense of this prayer of our saviour is , father , glorify me with thine own self , with the glory which i had with thee in thy decree and promise before the world was ; then ( according to what our saviour saith , ver . 22. the glory which thou hast given me , i have given them , the like glory being promised to and decreed for all the faithful ) every good man may use the same prayer with our saviour , and say , father , ●lorify me with thine own self , with the glory which i had with thee before the world was . but i suppose st. austin , ( who our author saith was for this decretal sense ) would not have presumed to do so . i confess i have done more than in strictness i was obliged to , when he refers us to another book of his , and to another edition of that book ; but i am apt to think this answer will serve for either meridian . the second text produced by the archbishop , is john 8.58 . before abraham was , i am : the obvious sense of which words ( saith his grace ) is , that he had a real existence before abraham was actually in being , p. 86. but on the contrary , the socinians say , that he was before abraham was , in the divine foreknowledge and decree . this his lordship took to task , and shewed , that this is nothing but what might have been said of any other man , and even of araham himself ; and that our saviour had then no preference or advantage above abraham . and then argues from the words i am , as the proper name of god , whereby is signified the eternal duration and permanency of his b●ing . which he confirms by several other places . to this our author has nothing to reply ; but would insinuate as if his grace had only proposed the place , without any manner of proof ; for after this ridiculous manner doth he represent it : his grace will not hear of this [ about the decree ] ; we cannot help it ; but we know the reason to be , because he taketh it as a ground of his interpretation of this text , that our saviour was ( not only in god's decree , but ) in actual existence before his progenitor abraham ; but that is the point which his grace had to prove , not to suppose as a ground of interpretation . this person writes , i perceive , for a party , and presumes his readers will never consult the books he pretends to answer ; for else he would not so boldly venture thus to impose upon the world , and to tell us that his grace only supposes , but does not prove what he proposes ; and accordingly he himself slips over the argument , and runs from it as far as he can . 2. he replies , here again i must mind his grace , that none of his proofs , in their utmost stretch , run higher than arianism . a. proofs : he should have call'd them suppositions , if he had not forgot himself . but what if those proofs run no higher than arianism ? they are sufficient : for all his grace was under any obligation at this time to prove , was our saviour's pre-existence , against the socinians , serm ii. p. 56 , &c. ( having in his former sermon maintained the point of our saviour's deity , against the arians , &c. ) and if he has proved that , he has gained the point under consideration . all that our author has further to say , is , to give us his opinion of this text over and over , and ushers it in with a magisterial authority : but if we can , let us make both arians and trinitarians sensible what is the meaning of these words , before abraham was , i am , from the circumstances and context . but if i may not too much incur his displeasure , by laying aside his supposals for the present , i will venture to propose the case as the evangelist relates it , and then discourse with him upon it . in vers. 48. our saviour replied upon the jews , your father abraham rejoiced to see my day ; and he saw it and was glad . to this they captiously object , thou art not yet fifty years old , and hast thou seen abraham ? that is , was 't thou coexistent with him , and born in his time , who has been so long dead ? whom makest thou thy self ? [ ver . 52 , 53. ] to this our saviour answers , verily , verily , i say unto you , before abraham was , i am . which text , according to our author , is elliptical and imperfect , and wants somewhat to supply it : which he thus attempts , i was long before abraham ' s time in the decrees and promises of god. now supposing it so to be , why must it thus be supplied ? o , saith he , it cannot be true in any other sense , being spoken of a son and dependant of abraham . supposing that to be spoke of such a one , why may it not as well fall upon the former as latter part of the clause , and so be read , before abraham was the father of the gentiles , ( signified in isaac ) i am , or i was in the world ? or why may it not be said , before abraham was , i was in being ? for though our saviour was a descendant of abraham according to the flesh , yet he was the begotten son of god ( as none of abraham's posterity was ) that was in the beginning , and before the world with god ; and so he might literally say before abraham was , i was or am . but supposing we admit his explication , that before abraham was , i was in god's decree . would this prove what was to be proved , that he that was not fifty years old , had seen abraham , or that he was co-existent with abraham ? suppose we take it as he would have it , independent of what it was to p●●●● what a mean 〈◊〉 was it for our saviour to alledge , i was 〈◊〉 abraham , namely , in god's decree ? for , might not the jews then reply , so abraham was before adam , and so both abraham and adam were before the world ? might they not say , so were we then before abraham ; abraham before himself , and we before we were they , might they not say , is any thing before another 〈◊〉 art thou before abraham , or abraham before us , since all would then be co-existent alike in decree , being the decrees are alike eternal ? might not our saviour as well have said , i have seen abraham , reserving to himself , in the book of genesis ; as say , before abraham was , i was , reserving to himself , in the book of god's decree ? lastly , if our saviour had said , before abraham was , i was in god's decree , or had been so understood , where was the blasphemy for which the jews would have stoned him ? it is apparent that the jews presently understood him being a title known to all , and known to belong only to god , as well known ( by reason of that noted place it relates to in exodus ) as jehovah , and so immediately they took up stones to cast at him . but his grace hath not so done with this text , but goes on to fortifie it with other parallel places , as to the phrase and signification , p. 100. as hebr. 13.8 . the same yesterday , to day , and for ever . and revelat. 1.8 , 17. i am alpha and omega , the beginning and the ending , which is , and which was , and which is to come , the almighty , rev. 22.13 , 16. this our author declines , and instead of proposing it as it lay in his grace's sermon , he takes up the latter of these places in the close of his discourse upon this head after this manner , the last of his grace ' s texts to prove the pre-existence and divinity of our saviour , is rev. 1.8 . p. 58. b. though out of its place , i am content to take it as he proposes it ; and especially because i may hope now , if ever , to make a convert of him ; for thus he answers , when his grace proves that these words are spoken , not of god , but of christ , i will thank him , and give him the cause . fairly offered , and fit to be accepted . in the first place , i take it for granted , that i need not remind him of what his grace has observed , that these expressions are the common description which the scripture gives of the eternity of god , whose being is commensurate to all the several respects of duration , past , present , and to come . for this is the reason why our author denies this to belong to our saviour , since that would be to ascribe such a being to him , as is commensurate to all these durations . therefore with his usual assurance , he affirms , that they are not spoken of our lord christ , seems to me as clear as meridian light , from what is said v. 4. from him which is , which was , and which is to come , and from jesus christ. where we see plainly , that jesus christ is distinguished as a different person from that almighty who is , and who was , and who is to come ; therefore he cannot be intended in the description , v. 8. answer . i suppose that he intends this as a general answer to the several places of the revelation quoted by his grace ; and then it 's as much as to say , that since jesus christ is distinguished from him who is , and was , and is to come , v. 4. therefore he cannot be intended at v. 8. nor 17. nor ch. 22.13 , 16. that is , that these expressions , which are the common description the scripture gives of the eternity of god , are never applied in any of those places to our saviour : but if it appears that they are at any time applied to our saviour , his argument is utterly ruined , and it will unanswerably follow , that if jesus christ is , and was , and is to come , then he is alike eternal as the father , and partaker of one and the same nature with him . 2. how doth it follow that jesus christ is distinguished as a different person from him who is , was , and is to come ; therefore he cannot be intended in the description at ver . 8. ? for he may be a different person from the almighty father , who is described by that character , v. 4. and yet as the son have the same property essential to the divine nature ascribed to him . this we contend for , and this i shall endeavour to prove . i shall begin with v. 8. i am alpha and omega , the beginning and the ending , saith the lord , which is , and which was , and which is to come , the almighty . all the question is , who is the lord that thus saith of himself , i am alpha and omega , & c ? for this we must consult the context , and then the character will appear to be his that cometh with clouds , v. 7. that made us kings and priests unto god and his father , v. 6. the first begotten of the dead , the prince of the kings of the earth , that loved us and washed us in his blood , even jesus christ , v. 5. so that he is no less the alpha and omega , than he is the prince of the kings of the earth . but let us go on with that divine writer , whom we find after the same manner describing our saviour , v. 11. i am alpha and omega , the first and the last . and that it 's given as a character belonging to him , is evident , for he is the same that commanded st. john to write , and whose voice he heard , the son of man that he saw in the midst of the seven candlesticks , v. 12 , 13. so again , v. 17. he that saith of himself , i am the first and the last , is the same with him that saith of himself , v. 18. i am he that liveth and was dead , and behold i am alive for evermore . so again , he saith of himself , chap. 2.8 . these things saith the first and the last , which was dead and is alive . and as st. john begins , so he ends this prophetical book , cap. 22.13 . i am alpha and omega , the beginning and the end , the first and the last ; viz. the same with him that saith , ver . 12 , & 20. behold , i come quickly ; — jesus that sent his angel to testify these things , v. 16. from all which laid together it is very manifest , and as clear as the meridian light , that these phrases are applied to our saviour , that he is the beginning and the ending , which is , and which was , and which is to come , the almighty . but how can the being of a creature be commensurate to all the several respects of duration , past , present , and to come ? and what a presumption would it be in a creature that had a beginning , to say of himself , i am alpha and omega , the first and the last ? so that our author must in the conclusion side with his antient vnitarians and deny the revelation to be canonical ; or be as good as his word , and give his adversary the cause , and write a retractation . the last place our author touches upon ( omitting several other material texts cited by his grace ) is 1 job . 1.1 , 2. that which was from the beginning , which we have heard , &c. which he thus expounds ( calling into his aid grotius and vorstius , in his opinion two the ablest interpreters the church has yet had . ) 1. the word of life , that is , the gospel . 2. eternal life , i. e. the immortality therein promised . 3. from the beginning , that is , they were always intended and purposed by him , but not manifested till reveal'd in the gospel . 4. we have seen and handled , is to signifie their knowledge of it was most assured and absolute . for the hebrews are wont to declare the certainty and clearness of things by terms borrowed from the senses . ans. though the hebrews are wont to express the certainty and clearness of things after that manner ; yet i don't find that the scripture is wont to speak thus of the gospel , viz. the gospel which was from the beginning , which we have seen with our eyes , and our hands have handled , and which was with the father . but i find that saint john in his gospel speaks of our saviour in the like terms , for thus he saith of him , in the beginning ( which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , as his grace observed p. 19. and grotius before him ) was the word , and the word was with god , v. 4. in him was life , v. 14. we beheld his glory , and he is said to be manifested , joh. 14.21 , 22. and 1 joh. 3.5 , 8. now what can be more evident than that when the author is the same , the phrase the same , and more agreeable to the subject under consideration , that it should be alike understood in one book as the other , and so that which we have heard , and seen , and looked upon , and handled , and was with the father , should be the son , and not the gospel of god ? but saith our author , grotius and vorstius think otherwise ; and he goes on , i know not why his grace overlook'd this interpretation of two of the most learned and judicious criticks of this or any other age . answer , i answer in his phrase , i marvel much how our author should know that his grace overlook'd it , for it 's likely that he might not have the same opinion with this writer of these two great men , so as to think them the ablest interpreters the church has yet had : vorstius for many reasons , and grotius for his posthumous notes ( i should rather call them adversaria ) come not up to that character . besides his grace knew very well what both the antient and learned and judicious criticks of latter ages , thought of this text. in the number of the former is tertullian , adv . praxeam . c. 15. amongst the latter is erasmus ; and even grotius is inconsistent with himself , when he goes off from the gospel to the miracles that attested it , in his explication of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we have looked upon . before his grace leaves the argument of our saviour's deity , he takes notice of a usual plea of the socinians , that they glory they have reason clearly on their side in this and the other point of the b. trinity ; and that the difficulties and absurdities are much greater and plainer on our part than on theirs , a.b.p. 115. to each of these his lordship made a distinct reply , and shew'd particularly as to the doctrine of the trinity , that tho' it was above , yet it was not contrary to reason ; that though there were difficulties , yet no absurdity in it . this our author thought fit to pass over in silence . as to the latter , his grace undertook to prove that the opinion of our adversaries hath greater difficulties in it , and more palpable absurdities following from it , than any they could charge upon the orthodox . as when they say , that the son of god is a meer creature , not god by nature , and yet truly and really god by office , and by divine appointment and constitution ; to whom the very same honour and worship is to be given which we give to him who is god by nature . p. 123. in which his grace observes two difficulties and absurdities . 1. that they hereby bring idolatry by a back-door into the christian religion , as they give divine worship to a mere creature , and as they willingly admit two gods , the one by nature , and the other by office. 2. that they cannot vindicate themselves in this point in any other way , than what will in a great measure acquit both the pagans and papists from the charge of idolatry . this our author saith , is not an uncommon imputation on the socinian doctrine , and thus far he is in the right , for besides modern writers , the stream of the fathers charge the arians with idolatry as they worship christ , whom they suppose to be a meer creature . thus athanasius , gregory naz. and nyssen . st. basil , epiphanius , &c. and this charge our author doth rather avoid than deny ; for which purpose he divideth the vnitarians into two sorts : such as give christ no divine worship : of these he saith , it is certain we have wrote no book this seven years , in which we have not been careful to profess to all the world , that a like honour or worship ( much less the same ) is not to be given to christ-as to god. and then he will by all means have this charge of worshipping our saviour , to be a soul calumny thrown on them by the trinitarian preachers . do the trinitarians think , saith our hussing controvertist , they may devise a religion for us , and then come up into their pulpits to declaim against the schemes that are purely of their own invention ? in good time we shall have a pulpit socinianism , as there was in the late reign a pulpit popery ; for this author writes in the very way and phrase of misrepresentation and representation . but after all , is this a misrepresentation ? did never any vnitarians or socinians give honour and worship , a like and even the same to christ as to the father ? is that charge a device of the trinitarians ? our author will undertake for himself , for that is the we in this book , the author of the history of the vnitarians , the author of the criticisms on mr. milbourn , &c. and so for seven years backwards . we , saith he , have wrote no book this seven years , in which we have not been careful , &c. but were there no years before the last seven , that can be looked into ? he knew what the arians , and what socinus and his followers held and do hold . but he and his , for whom we want a name , ( for they are in this neither arians nor socinians ) unless we will call them francisco-davidists , are herein very reserved and cautious , that they may not give the same nor alike honour to our saviour as to god. indeed if they were of another mind before the seven years past , they have done well to change it , to ease themselves of a troublesome charge of giving divine worship to a mere creature , as did the arians and socinians ; and of as troublesom adversaries as socinus found franciscus david to be , that would not allow divine worship to be given to christ , because he was a creature , and that by so doing they should be guilty of idolatry . but after all his suming , and his talk of a devised religion , and declaiming pulpits , and schemes purely of their own invention , he is forced to own that there is a second sort of vnitarians that give divine worship to our saviour ; and that 's an objection in his way . but his grace will say perhaps , why ? do you not pray to christ ? and to close the objection , do you not then give the like , nay the same honour to christ as to god ? his answer to this is well worthy our observation . 1. there are indeed some vnitarians who pray to the lord christ. but why some ? did not the numerous arians , and did not socinus , and generally all called after his name do so ; and did they not think themselves obliged so to do , inveighing against those that did not ? 2. he adds by way of excuse , they pray'd to him indeed , but it was to him , as that mediatory king , who is ( say they ) appointed by god to succour us in all our straits and wants . but is not this to equal him with god , to whom alone we are taught to direct our prayers ? nay , is not this to attribute to him the divine properties of omniscience and omnipotence , when he is supposed to know and succour us in all our straits and wants ? no , saith he , for they own that his knowledge either of our wants or prayers is only by revelation from god ; and his power by which he relieves us , is wholly of god's giving . but is not prayer a part of divine worship , and peculiar to god ? and don't they then equal him to god , when they pray to him ? and is not that idolatry , to give to a creature the worship belonging to the creator ? and can any divine appointment make that not to be idolatry , which in its nature is so ? ( as the protestants use to maintain against the church of rome ) . and besides , don't those socinians that worship our saviour , affirm that they worship him as god ? thus socinus himself pleads , vt pro deo ac domino suo venerentur , tom. 2. p. 631. that they worship him as their god and lord. and much more to the same purpose . and what is it to worship him as god , but to give him divine worship ? the second difficulty and absurdity his grace charges upon them , is a plurality of gods , the one by nature , the other by office , a creature-god , a god merely by positive institution . all that he has to say to this , is , will he deny positively and directly , that the lord christ is a god by representation and office ? and then steals off with , let his grace give it under his hand , that the lord christ is not a god in these senses . a. this is much as if when charged with idolatry for giving divine worship to christ , if a mere man , he should say , will his grace deny positively and directly , that christ is a man ? for though he denies not christ to be a man , yet he affirms , that christ , if no more than a man , is not to be worshipped with divine honour . so tho he should not deny christ to be a god by representation and office , yet he affirms that one who is so and no more , cannot be the true god , nor be worshipped as god ; for that would establish a plurality of gods. but his grace on the other hand took not himself concerned , nor doth the case require , that he should positively assert , that christ is a god by representation ; for that is more than our author himself dares to do , who faintly enough concludes , that as moses is called a god , so also christ may be called a god by mission , representation , and office. now how unreasonable a thing is this , that he should put it so hard upon his grace , to deny positively and directly , what this author himself dares not positively and directly affirm ? for he cautiously saith ( for fear a proof should be required ) , so also may christ be called a god. but our author is too sparing and modest in his expressions , for the socinians are not backward to acknowledge , that our saviour is true god , and that there are more true gods than one ; and that to say there is one only supreme independent god , and to worship one god by nature , is judaical , and a renouncing of the christian religion . vid. smalcius exam. cent. err. & refutatio smig . de novis monstris , &c. to conclude , his grace had said , that the socinians cannot vindicate themselves in this point any other way , than what will in great measure acquit both the pagans and the papists from the charge of idolatry . this our author calls a thunder-clap ; and truly by his own pleas he makes good the imputation . for , 1. he saith , they pray to christ as a mediatory king , who is appointed by god to succor us in all our straits : and of this kind were the dii medioxumi among the heathens ; and so are the mediators of intercession , the saints and angels , in the church of rome , who they say are appointed by the supreme god to hear and succour us . 2. he saith , that the knowledge our saviour hath either of our wants or prayers , is only by revelation from god ; and his power is wholly of god's giving . so the romanists say , that the saints have their knowledge of our state , either by revelation , or in speculo trinitatis , in the glass of the trinity ; which is much the same . 3. our author saith , the worship given to christ is not the same which is given to god. so the church of rome hath their superior worship , latria , which they give to god ; and an inferior , dulia , which they give to saints . 4. our author saith , though these socinians pray to christ , yet they don 't hereby equal him to god. this is the very plea made by the church of rome for the worship they give , and the prayers they offer to saints and angels . from all which we see how much modesty as well as truth there is in what his grace observes , that they cannot vindicate themselves in this point any other way , than what will in a great measure acquit both the pagans and the papists from the charge of idolatry . sect . ii. of the incarnation of our blessed saviour . after a discourse of several pages , which our author declines , his lordship proceeded to the most usual and considerable objections of his adversaries against the doctrine of christ's incarnation . as , object . 1. they say , that this union of the divinity with the humane nature , is , if not altogether impossible , yet very unintelligible . to this his grace replies , that there is no impossibility , is evident from the union between the soul and body of a man , p. 147 , and 158. against this our author makes two exceptions . except . 1. in a personal vnion of a soul with a body , the vnion is between two finite and commensurate things ; which is not only possible , but very conceivable . but in the pretended personal vnion of god to man , and man to god , the vnion is between finite and infinite . answer . here our author over-runs the point , when he considers the personal union of a soul and body , merely as a union between two finites ; for instances between such , the world is full of : whereas the difficulty is , as the union is between soul and body , that is , spirit and matter , which are two extreams , and so incommensurate ; and yet notwithstanding they are not only vitally united , but they both retain their distinct natures and properties , as his grace observes . under which notion , the personal union between two such unequals is as difficult to conceive ( were it not that we are sure that it is ) as the personal union between the divine and humane natures in our saviour . but our author pursues his point . for , saith he , the personal union of god to man is between finite and infinite ; which cannot be without admitting one of these things ; either that finite and infinite are commensurate ; which every one knows is false : or , that the finite is united only to some part of the infinite , and is disjoyned from the rest of it ; which all trinitarians deny and abhor ; because if so , jesus christ should not be perfect god , but only god in part . answer . by this way of arguing our author may as well undertake to prove , that there is no such thing as a personal vnion between the soul and body ; for , that cannot be imagined without admitting one of these two things ; either that soul and body are commensurate and equal , and alike extended , which every one knows is false : or , that body and soul are united as to some part only , which is disjoyned from the rest , and that is of a spirit to make it material . what more plain , if his argument be true , than that there can be no personal union between the soul and body , such distant extremes ? so that you may as soon expect that the soft and impalpable air should be united to a thunderbolt , or a speculative thought to a milstone , as that there can be a union between things so incommensurate and unequal , as a body and a soul are . but if notwithstanding such conceived difficulties , soul and body are thus found to be united ; then is it alike consistent that the two natures in our blessed saviour be united in one person . again , by the same way he may go on and prove that immensity is no perfection of the divine nature ; and that it 's impossible god should be every where , and essentially present . for immensity ( if it be ) has a relation to place , that is , infinite to finite : but such a relation cannot be in god , without one of these two things , that finite [ place ] and infinite [ immensity ] are commensurate , which every one knows is false : or , that the finite [ place ] has a relation to some part of the infinite , and is disjoyned from the rest of it ; and so the divine essence is particle and divisible , which all deny : the difficulty we see presses as hard upon the personal union of soul and body , and god's immensity , as upon the union of the divine and humane natures in our saviour ; and which he must deny , or give up his argument . indeed it is not for us to talk metaphysically of the divine nature , till we understand our own ; nor of the nature , kinds and modes in higher matters , till we understand the connexion and union of parts in a pebble or a bubble : left by such an attempt we run our selves into heresie , a dangerous and inevitable rock , as our author represents the case ; or into his downright nonsense , of uniting two understandings , or persons , by the abolition of one of them . except . 2. the vnion of soul and body may be personal , that is , may constitute or make one person : because it is not the vnion of two persons , but only of one person ( the soul ) to a thing which is otherways without life , reason , memory , or free-will — but in the ( pretended ) vnion of god with man , there are two distinct , and very different lives , reasons , memories and free-wills , which utterly destroy the notion of a personnl vnion . for a personal vnion supposes but one life , one reason , one memory , one free-will . because if these things which constitute a person are found more than once , there is no longer one person but two , and consequently no personal vnion in the sense in which we are arguing . answer . i deny that two lives , or two understandings , or two free wills , do necessarily make two different persons or beings , when there is a subordination between them ; for then they receive their denomination or title from the supreme . as we usually say there are three sorts of life , vegetation in plants , animality in brutes , and rationality in men ; now if one of these is alone , that gives denomination to it , as a plant is called a vegetable . but when the vegetative life is united to the animal , it loses that character , and the creature then is called an animal , and is so called as if there was no principle in it of vegetation . and the rational ( though there be vegetation and animality ) is so called , as if there was no vegetation or animality . that is , when there are several powers one in subordination to another , they make not several beings ( as they would do if alone ) but the supream gives the denomination to the whole . and thus it is in the case before us , where there are two natures , the divine and humane ; two lives , the immortal and mortal ; two understandings , an infinite and a limited ; two wills ; and yet not two persons : because the understanding and will of the inferior ( the humane nature ) is subordinate to the superior ( the divine ) and so the person is as much one , as if there had been but one nature , one life , one understanding , and one will. as to our author's history of apollinarius , nestorius , and eutyches , ( were i disposed to make excursions ) i could present him with the rhapsody and bedrole of the opinions of those he calls vnitarians , from cerinthus and ebion downward to socinus , and of the violences and outrages of the arians against the photinians and orthodox ; and of the rancour of the photinians against the arians and orthodox : but that i shall refer to a more proper occasion . object . 2. 't is a thing incongruous , and much beneath the dignity of the son of god , to be united to humane nature . to this his grace makes a large reply , and amongst other things saith : the lower any being , be he never so high , condescends to do good , the glory of his goodness shines so much the brighter . to this passage alone our author returns an answer , if i may call a representation so , and in requital i shall return him the reverse of his comparison , mutatis mutandis . if christ by the just interest he has in the favour of his father , procures the pardon of sinners , and to keep them for the time to come from the like bad courses , should obtain the grant of eternal happiness , and then give them such counsel and precepts , as might best dispose them to a new course of life ; — would not this care and benignity be sufficient , unless the son of god himself came , and be content to be cloathed with the rags of humanity , and to be bound and buffetted , imprisoned , arraigned , condemned and crucified for them ? in his judgment , such a scene would have more of folly than goodness . and he concludes , therefore much less is it to be supposed of god , than of a wise man. this needs no farther animadversion , the impiety of it is a sufficient reply . object . 3. the incarnation is not necessary , saith he . for our opposers grant this , that the pardon of sin might have been offer'd to mankind by a prophet in the name of god ; so that there was no apparent cogent necessity , no extraordinary and indispensable cause for it ; and so must be allowed an unaccountable , causeless debasement of the divine majesty ; and seeing no such cause is assigned , saith he , we have leave to believe it never was . a. the objection is of our author 's own forming ; and there are two uses he makes of his adversary's concession ( which for the present we will take as he represents it . ) 1. that if there was no apparent cogent necessity , no indispensable cause for the incarnation , it must be an unaccountable and causeless debasement . 2. seeing no such cause is assigned , therefore they have reason to believe it never was . as to the first , it 's a gross mistake ; for there may be a good and sufficient cause for that , which there is no cogent and indispensable , and much more no apparent necessity for : he tells us , that the gospel and pardon of sin might have been offer'd to mankind by a prophet in the name of god , and so there was no apparent and cogent necessity for christ's incarnation . and surely if the offering pardon by a prophet was sufficient , there was no apparent , cogent , and indispensable necessity for christ's coming into the world ; and then ( according to our author's way of arguing ) christ's coming into the world is as unaccountable , and causeless , as he would have his incarnation to be . 2. as to the second : seeing no such cause is assigned , therefore the son of god was never incarnate . a. i answer , by this way of arguing , christ was never crucified , any more than he was incarnate . for if there was no indispensable cause for it , it might have been omitted ; and there was no indispensable cause for it , where the teaching of a prophet was sufficient . and without an indispensable cause , our author has taught us the wisdom of god would not stoop to such a humiliation ; and consequently , our saviour was no more crucified than he was incarnate , if our author argues right . under the covert of this objection , our author takes to task the reasons which his grace offers for our saviour's being incarnate ; and excepting the case of mysteries ( which i shall reserve for another place ) our author frames one general answer to them all , viz. ' that these considerations do not prove the incarnation expedient in the age of augustus ; for they were much more forcible in the time of adam , than of augustus . for in the last , god could propound only to reclaim men from their idolatries , errors and impieties ; but if he had been incarnate in the age of adam he had prevented them . and if these are good arguments , 't is morally impossible , either that there was in the age of augustus , or ever shall be an incarnation . he concludes , i think i may say , this is an accurate and just reasoning : it being founded on this maxim of common prudence , that what was more expedient to be done at first than afterwards , would have been at first , if it had been at all expedient to be done . a. the reasons given of christ's incarnation , viz. the reclaiming mankind from their idolatries , errors and impieties , are the same with the reasons for christ's coming into the world : and where the reasons are the same , they are to be tryed in the same way . let us therefore put christ's coming into the world , into the room of his being incarnate ; and we shall find it as requisite ( if our author's argument be of any force ) that he should have come into the world from the beginning , as that he should have been incarnate from the beginning ; and as morally impossible he should have been born in the age of augustus , as that he should have been incarnate in his time . for these reasons were much more forcible in the age of adam than of augustus . for by so late a nativity as the age of augustus , god could propound only to reclaim men from their idolatries , &c. but by being born in the very time of adam , he had prevented the idolatries of 4000 years . — if these be good arguments for christ's nativity , ' t is morally impossible , either that there was in the age of augustus , or that there ever shall be a saviour born into the world. the same argument will also affect the gospel , and make it necessary , that it should have been as completely published in the age of adam as of augustus . this is a home charge indeed , a charge of a great overfight and neglect in almighty god , for want , it seems , of attending to a maxim of common prudence , viz. of doing what was more expedient to be done at first than afterwards . for according to our author , the whole design of salvation by christ was mis-timed , and the fulness of time for it was in the age of adam , and not of augustus . this he accounts acurate and just reasoning ; and i suppose the next news we hear , will be amendments upon the gospel ; and a set of chronological tables to rectifie us in these matters . and to that work i leave him . for i suppose he will not expect from his adversaries , that they should prove to him , that the time of augustus was better than that of adam , for our lord's appearance in the world ; or to give him the reasons , why almighty god chose the time of augustus for the nativity of our saviour , and the publishing the gospel by him , rather than the time of adam . a vindication of the lord bishop of worcester's sermon concerning the mysteries of the christian faith , from the exceptions made against it , by the author of the considerations on the explications of the doctrine of the trinity . if the author of the considerations had a mind to have writ upon a noble argument , this learned adversary gave him a fair occasion to try his skill , by proposing the two different hypotheses concerning the salvation of mankind by jesus christ , and shewing the agreeableness of the one , by his assuming our nature , and suffering in our stead , to the revealed will of god. which he confirms , as it 's most plain and easie , and agreeable to the most received sense of the words ; as it suits with the scope and design of the whole new testament ; hath been generally received in the christian church ; and best agrees with the characters of those persons from whom we receive the christian faith , viz. christ jesus and his apostles . upon the last of these his lordship more particularly discourses . but instead of taking his adversary to task about this weighty subject , our author chuses rather to fall upon some other points , where he may have a greater scope for the gratifying his roving fancy ; not caring to be tyed up by the rules and measures of strict argumentation ; and therefore for the fitting to his purpose what he had to say , he passes over the other , under the character of a great many heads , too troublesome for a reader 's view , whereas the chief of all ( as he will have it ) lies in these three . 1. god may justly require of us to believe what we cannot not comprehend . 2. those who reject the mysteries of faith , do themselves advance greater mysteries than those they declaim against . 3. the manner and way of salvation the church teaches , tends more to the benefit of mankind , than the way of salvation by christ taught by the socinians . of these three propositions our author thus passes his judgment . the first is true ; but not to the purpose . the second is home to the purpose , but not true . the third is neither true nor to the purpose . when he elsewhere read this character of a certain book , without doubt he thought the cadence of it very pretty , and might be divertive for his reader , whether it were right or wrong , and fit for his purpose or not . but because i am apt to suspect the exactness of such turns of fancy , i shall make bold to examine them , and see how his character and the heads of discourse he applies it to , will agree . the first , saith he , is true , but not to the purpose . the contrary of this used to be accounted true by his predecessors in the same way ; socinus himself , as his lordship shewed [ serm. p. 21. ] denied the divine prescience , because he could not comprehend it ; and the incomprehensibleness of a doctrine used to be a mighty argument amongst the socinians , against the truth of it , as might be shewn . but our author is of another mind , as he tells us , for the present : and if his lordship could by prescience have foretold his mind , and foreseen he would have replied upon him , he might have spar'd to himself ( as he gravely observes ) the pains of these ten pages in his sermon , in which he seeks to prove , that there are many things we do not comprehend . but his lordship is not to be blamed for want of that prescience , which the acute socinus would not allow to god himself . and to say the truth of it , he thought he had wrote against a socinian point , but our author can tell him , he utterly mistakes ; perhaps his lordship had not read the notes on the creed of aibanasius , nor the trinitatian scheme of religion , nor the answer to mr. milbourn , ( books our author recommends ) nor the history of the last seven years ; for it 's likely he might there have found the index expurgatorius to socinus , and his successors ; and the alterations made in this refining age in their grosser doctrine , without which they will tell him he writes against imaginary socinianism . but our author within the compass of three pages changes his mind . in page 4. all the works of god are incomprehensible , and we cannot comprehend the least spire of grass . but pag. 7. he cannot understand why his lordship and many others are so positive , that we cannot comprehend an infinite attribute , as eternity . now i should have thought that the works of god , and a spire of grass are as comprehensible as an infinite attribute . he tells us , contradictions are by all confessed to be impossibilities ; and so i take comprehensible and incomprehensible to be ; it remains therefore upon him to shew that they are possible ; and-that while it is not possible for a spire of grass to be comprehended , that yet eternity may . he bears a little too hard upon his readers , to suppose their memory or attention will not hold out three pages together ; and that he may have the liberty to affirm and deny , and contradict himself ( as shall best serve his end ) without offence to their understanding . but perhaps , the heat of writing and controversie was the occasion of this inadvertency . the first of these , the incomprehensiblenss of god's works , is left in it's place to try its fortune , and to subsist upon its own credit . but when he maintains the comprehensibleness of an infinite attribute ( he might have said infinity , for that is a divine attribute ) because it sounds not so well , and these men that have taught the world , that to do contradictions would not be a perfection , but an imperfection in the divine nature , may have also taught them , that infinity cannot be comprehended by a finite understanding , nor god be comprehended by a creature ; because of this he takes himself concerned to make good his paradox , by setting up such a notion of comprehension as he conceives may support it : and that is , that to comprehend a thing , is to have a clear , distinct and adequate conception of it . and he adds , may we not have such a notion of an infinite attribute ? i think we may . let us suppose for the present , his definition of comprehension to be good and right ; may we not then have as clear , distinct , and adequate conception of a spire of grass , or any of god's works , as of infinity and eternity ? and then how comes he before to acknowledge the truth of that saying of his lordship's , that we cannot comprehend the least spire of grass ? but how true soever his notion of comprehending may be , he mistakes in the application , when he saith , vve may have a clear , distinct , and adequate conception of an infinite attribute . now we used to say ( till the days of discarding mysteries came on ) that only god can comprehend his own essence , and nothing less than infinite could have a clear , distinct , and adequate conception of infinite . for 't is evident we have not a clear , distinct , and adequate conception of that which we can give no adequate definition of . but we can give no adequate definition of infinite ; and therefore-are forced to speak of it by way of negation , and rather say what it is not , than what it is . thus he himself describes god's eternity , viz. 't is that duration by which he is without all beginning and end. which is by no means , a clear , distinct , and adequate definition of it . for first duration applied to eternity , is what is usually call'd a contradiction in adjecto : for saith our author , it is of the nature of a duration to consist in a succession ; but in eternity is no succession . for what succession was there before the creation of the world ? and yet there was the same eternity then as now . so that to describe eternity by duration , and to cut that indivisible into parts by succession , is to make a temporary eternity , which methinks sounds as ill as an eternal moment . secondly , it s by no means an adequate definition of eternity , because it consists of negatives , without all beginning and end. a greater proof cannot be given of the inadequateness of our conception , than thus to go through the world of beings , and assertions , and to say it is not this , and it is not that , and yet we are never the nearer to tell what the thing really is . as if i would ask , what is an infinite attribute ? and he should answer , a perfection without bounds . what is a spirit ? a being that hath no flesh and bones . what eternity ? a duration without beginning or end. do we understand infinity , a spirit , or eternity , the better for all this ? as suppose when the word spirit is applied to god , angels , and souls departed ; will the abovesaid definition give me any clear , distinct , and adequate conception of it , and assign the difference between what it is in god , and what in a creature , or what at all ? a mistake then it is in the thing , as well as a contradiction in him ; and the reason of this blunder ( next to a carping-disposition of mind , watchful to take all advantages ) is , that he was not aware of the difference between apprehend and comprehend , and confounded existence with essence , that the thing is , with what the thing is . and of both of these he himself has given us a remarkable instance . for the bishop having said , if nothing is to be believed but what may be comprehended , the very being of god must be rejected too . p. 22. our author upon it makes this observation , ' that the attributes of god are incomprehensible , i have often heard ; but never till now what his lordship adds ' in the next place , purely from himself , if nothing , saith he , is to be believed , &c. but why is this purely from himself ? for this admirable reason , subjoyned by our author , to comprehend the being or existence of god , is only this , to comprehend that god is : and if we cannot comprehend that , all religion ceases . but how came that word existence in ? to comprehend the being or existence of god is only this , &c. for his lordship has no other word than being , which plainly there refers to the nature , and not the existence of the almighty . so in the paragraph just before , it is madness to pretend to comprehend what is infinite : and in the close of the same paragraph , as long as they believe an infinite and incomprehensible being , it is nonsense to reject any other doctrine which relates to an infinite being , because it is incomprehensible . so that it 's god , as an infinite and incomprehensible being , that his lordship is discoursing of ; not of his existence , but his essence and nature . and yet we are not at an end of these difficulties , were we to consider his existence . to return to the bishop's first proposition ( as recited by our author ) viz. god may justly require of us to believe what we cannot comprehend . to what purpose is this ? for our author saith , he [ the bishop ] utterly mistakes , in thinking that we deny the articles of the new christianity , or athanasian religion [ concerning the trinity , the deity , and incarnation of our saviour , &c. ] because they are mysteries , or because we do not comprehend them ; we deny them , because they are contradictons , impossibilities , and pure nonsense , p. 4. b. surely this new christianity , this athanasian religion , is no other than babylon in the revelation , that had mystery wrote on her forehead , that was the mother of harlots , and abominations of the whole earth ; and deserves to be treated in like manner , if she vends imposture and contradictions under the name of mysteries , as he represents it . but in defect of a royal authority to consummate the sentence , there is a terrible scourge , a book wrote by a learned friend of theirs , that hath wrought wonders , and with the like success as the whips were shew'd to the sicilian slaves , to their utter discomfiture . so that the merchants of these wares have their markets spoiled , or much hindred , if he is to be believed . and yet after all , if we may guess at the book by his sample out of it , it 's as gentle as one could wish ; and falls in with his adversaries . for what doth he say , but what they have said before him ? as , 1. there are in religion some mysteries , and incomprehensible secrets . 2. we are not to give the venerable name of mystery to doctrines contrary to nature's and reason's light. 3. the ordinary meaning of mystery in scripture , is not something in it's own nature dark and obscure , but something intelligible , and kept secret in past ages , and was revealed in gospel-times . but for all this , may not the word mystery be applied to such things as are in some measure known , but in much greater unknown to us ( as his lordship saith ) ? and when our author's friend doth say , the ordinary meaning of mystery in scripture , is for what was a secret , but now made known ; it supposes that he was sensible it was also sometimes there us'd for what was in its own nature dark and obscure . i thought to have pursued this argument , but i the rather pass it , because it 's under the consideration of a learned pen. amongst the instances that are incomprehensible , his lordship begins with eternity ; and saith , that he is apt to think , there is no greater difficulty in the conception of the trinity , and incarnation , than there is of eternity . a bold saying ! and he deserves to be expos'd for it . difficulties the bishop calls them , but our author will have it contradictions , and many contradictions in the trinity and incarnation ; and insinuates that his lordship would himself have call'd his difficulties in eternity , contradictions , if he durst ; for thus his adversary goes on , he dares not call them contradictions ( though as he states them they are undeniable contradictions ) because if they were confess'd to be contradictions , he would be forced to deny an eternity . and it is not long before we are told the bishop denies that also . there are two difficuties his lordship observes in the eterternity of god. the first is , ' that if god was for ever , he must be from himself ; and what notion can we have in our minds concerning it ? our author represents this , as if it was the bishop's design to argue against god's eternity , after this manner , i am sorry an eternal god must be a contradiction . had he no way to defend his new mysteries , but by espousing the cause of the atheists ? &c. a calumny as black as hell ! for , is there any word leaning this way ? what! to prove that there are contradictions in the notion of eternity , or that an eternal god is a contradiction ! doth not his lordship both affirm there is great reason to believe the eternity of god , and in the same breath effectually prove it , and confute those atheists whose cause this slanderer would have him to espouse ? but this is his usual way of prefacing an argument ; the reason for it lies open enough . but where is the contradiction ? at last it proves one of his own making . for , saith he , what makes him [ the bishop ] say , god must be from himself , or self-originated ? for then he must be before he was . for god to be before he was , is a contradiction . but i do not see how it follows , that if he is from himself , he must be before he was ? for he may be from himself , and yet be necessarily and eternally existent . this 't is likely our author saw , and therefore to clinch his argument , he joyns an alias to the phrase , from himself , and then it is from himself , or self-originated . and now he has put a pretty varnish upon it ; for self-originated , if strictly taken , implies an origine or beginning from himself : and ( as he saith ) all origination of what kind soever is inconsistent with an eternal being . if his lordship had said , god had his beginning or origination from himself , or in his adversarie's phrase were self-originated , there had been some colour for him to have inferred , then he was in being before he was . but to be from himself , is no more liable to such an inference , than when we say he is self-existent , or in the word used by the fathers , ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god of and from himself , that is , so as to have no cause nor beginning . the second difficulty his lordship proposed about god's eternity , is , how god should co-exist with all the differences of times , and yet there be no succession in his own being ? — and succession being not consistent with the absolute perfection of the divine nature , therefore god must be all at once what he is . this our author saith , is a great many contradictions , and proposes no less than five queries upon it , which he gives his lordship time till dooms-day to answer . for thus he closes them , the notion of the trinity , and this notion of eternity , will be vindicated both in a day . however we will try if the day for it be not already come ; and for trial's sake , i will venture to offer them again to the reader , as they stand in his treatise . q. 1. what is the difference between an eternal moment , ( which every one discerns is a contradiction in the very terms ) and between possessing eternal life all at once , which is his lordship's definition of eternity ? a. the difference is as great , as between contradiction and truth . an eternal moment is a contradiction ; for a moment is a moveable point , and passes as soon into not being , as it came into being . it was not , it is , and immediately is not ; and so nothing more opposite in the nature of it to eternity . but eternity admits no succession , no divisibility , no moments , no past , no future , no motion , no change , and consequently must be all existent together , and all at once : for there is no mean between succession , and all at once ; and since succession is imcompatible with eternity , eternity must be all at once . and if god did not possess himself all at once , he could not be eternal . q. 2. seeing it is of the nature of all duration to consist in a succession , else it were not duration but a moment , i ask whether it be not unavoidable , that if almighty god possesses eternal life all at once , he must have passed into some durations before they are ? the duration , for example , in which the day of judgment shall be , is not actually come . but if god possesses eternity all at once , he is already entred upon that duration , that is , he is entred upon it before it is . a. if it be of the nature of all duration to consist in a succession , then there can be no more duration than there is succession in an eternal being : and consequently , 't is a gross absurdity to conceive of god , as entring upon a certain duration , and passing into some duration , which is to conceive of him as a temporary being , and that began to be , ( for so it is in all succession ) and not as one that is eternal . q. 3. seeing it is a contradiction , and therefore impossible , that any being should possess a duration before such duration is ; i desire to know of his lordship , how it can be an imperfection ( as he affirms ) in the divine nature , not to do that which implies a contradiction , &c. a. 't is true , that it is a contradiction , and therefore impossible for a creature , to whom duration and succession belong , to possess a duration before such duration is . but it is a contradiction , and therefore impossible for god to possess any duration ( which consists in succession ) because he is eternal . for him to possess a certain duration and succession , would be to suppose him in duration a , before he removed to duration b , and when he is in duration b , to have left duration a. eternity in god , is with respect to time , what immensity is to place ; and so he is all at once , as he is at once in all places ; and as notwithstanding the innumerable divisions in place , god is no more divided , than he was before place was created . so , notwithstanding the manifold distributions of time , god is no more in one duration than in another , but is now the same eternal undivided being , when there is a before , a present , and an after in time , as he was before there was any time , duration or succession . q. 4. how is it more an imperfection to pass from not being , into such a duration , to such a being in it , than 't is an imperfection to pass from not operating in such a duration , to operating in it ? this last all men must confess to be true of god ; for none will dare to say , god made all his works at once . a. to pass from duration to duration , and from not being in such a particular duration to a being in it , is no other than succession which ( as has been shew'd ) is utterly inconsistent with the nature of god , who is eternal . to pass from not operating in such a duration , to operating in it , is to suppose there was a duration before god did operate in it , which is manifestly absurd . for duration is a continuance of time ; but what duration was there in eternity , before there was any time , or god began to operate and make the world ? again , to argue from the works of god to his nature , is to circumscribe him to time and place , as they are . and he may as well argue , that god began to be , when he began to operate , as to argue from succession in the creatures , or a succession of god's operation in the creatures , to a succession in himself ; and that he cannot be all at once , because he did not make all his works at once . q. 5. what shadow of imperfection is it to pass from one duration to another , when the person so passing , carries with him all perfections into every duration ? a. if this were so , the almighty would want one perfection of his nature , which is eternity . for he can no more carry his eternity with him into the various successions of duration , than he can pass from place to place , and carry his immensity with him . 't is the upshot ( i will not say the design ) of these his queries to overthrow the eternity of god , under colour of disproving the notion of the platonists and boethius , the school-men and the doctors , and professors of mysteries in our times , ( as he derives its pedigree , and is pleased to give their character ) viz. that eternity is a possession of all at once : and so turns all the bitter invectives upon himself , with which he so virulently , and without any pretext endeavours to wound his adversary . for what else is the effect of his doctrine of succession in god , and passing from one duration to another ? for where there is succession , there was a beginning , unless he will make the first moment in his succession to be eternal , which he knows is a contradiction in terms . the two remaining difficulties which his lordship offers to our consideration , and to shew how incomprehensible things are , are the spirituality of god's nature , and his prescience . to the former he makes no other reply , than to disavow ( if it is so ) what was charged upon some of their way about god's corporeity . as to the latter , nothing will serve his turn , but that the bishop opposes the vnity of god ( that envied doctrine ) by finding contradictions in his eternity and foreknowledge . but what if the bloody charge fall upon socinus , who found the difficulties , and as he thought , the contradictions in the doctrine of god's prescience to be so great , intrenching upon the freedom of humane actions , and making god the author of sin ; that he thought it the better way wholly to deny it . but this our author is very careful to suppress . 2. proposition . the difficulties , saith his lordship , are in point of reason more insuperable in the socinian way than ours ; of which he gives several instances that may be called mysteries . 1. the mystery on the part of the orthodox , is the eternal son of god's being with the father before the world was made by him . the mystery on the other side is , ' that although jesus were born six months after john baptist , yet he was in dignity before him . now this , saith the bishop , is a mystery ; forasmuch as it cannot be conceived that the evangelist should , in lofty expressions , and profound language , prove a thing which was never disputed . it is st. john that is referr'd to , and if he may be esteemed the author of that gospel , yet our author cannot find that profound language and lofty expressions in him . the sense indeed , saith he , is sometimes profound , but the expression is always mean. so little judgment had friend amelius , when at the first reading he thought the barbarian ( as he call'd that divine evangelist ) to platonize ; and in his profound language to imitate his great master . indeed our author rather thinks of a character befitting a rhetorician , orator , or poet , than a philosopher or divine writer . as if because the evangelist had not an elevation of conceit or expression , like or above the greek or roman orators , or poets , his language could not be profound , nor his expressions lofty . 2. saith he , if the language were profound , it would not follow , the sense intended must be a mystery . but it would follow , that st. john that wrote of such sublime things , after that manner , would not take pains to prove what was never disputed , viz. that although christ were born six months after john baptist , yet he was in dignity before him . at last , by head and shoulders , he brings in a paraphrase of the socinians on the beginning of st. john , which has already been consider'd ; but because i am not willing to be behind-hand with him , i shall repay it with another , borrowing some help towards it from his own exposition , viz. in the beginning of the gospel , the word jesus christ being about 30 years old , was then in being and alive : and about that time was rapt up into heaven , as st. paul was , which we are piously to believe , being the scripture is silent in it . and after a very short stay there , but so long as it may be said , he was with god , this word came down again from heaven , which we are upon the same consideration to believe , as his former ascension . and then or some time after , perhaps at his resurrection , he was constituted a god , not an eternal god , but a man god , a creature-god , a finite temporary god , that dates the beginning of his deity from the term aforesaid . and being thus a god , he made a new world , as the eternal god made the old. and though he had nothing in him of the divine nature , ( for that god could not give him ) nor any of the incommunicable attributes of the deity , omnipotence , omnipresence , omniscience , and such like . ( wherefore ' t is better to use the words christ , lord and saviour , than god , because there may be no small inconvenience with respect to the vulgar ) yet he was to have the same honour given him by angels and men , which they gave to the father , the eternal , omnipotent , omnipresent , and omniscient god. and to encourage them in this , they are to know , that faustus socinus had cause to think , that his unkle laelius had , by many prayers obtained from christ himself a very dextrous and admirable interpretation of a difficult place in st. john. now this i take to be an unintelligible mystery , and fit to be put to that , that although christ jesus were born six months after john , yet he was in dignity before him . but here he saith they have on their side the principal criticks of the trinitarians , particularly erasmus and beza , who understand the phrase , for he was before me , john 1.15 . of a priority of dignity and excellence , not of a priority of time . admit this for the present , then the sense of that place will amount to this , he that cometh after me , is preferr'd before me ; for he was preferr'd before me : or , he that cometh after me , is more excellent than me ; for he was more excellent than me . thus st. chrysostom expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is preferr'd before me , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more excellent , more honourable . 2. the mystery on the orthodox side is , that a divine person should assume humane nature , and so the word be made flesh. the mystery on the other side is , ' that an attribute of god , his wisdom or power , is made flesh ; that is , for an accident to be made a substance . in answer to this our author saith , 1. by the word we do not understand god the son ; the rather , because no such person is once mentioned in all holy scripture . answ. if that were a reason sufficient why the word in that proposition , the word was made flesh , should not be understood of god the son ; then 't is as much a reason why the word in the first verse should not be understood of god the son : but if notwithstanding that no such person is once mentioned in scripture as god the son , yet the word in verse 1. is to be understood of a person ; then notwithstanding that , verse 10. may as well be understood in like manner of the personal word . but is no such person ever mentioned in scripture , as god the son ? what is the word but the son of god , and when the word and the son are the same , what is the difference between god the word , and god the son ? and when the son is called god in scripture , what is the difference between god the son , and the son that is god ? 2. but what do they understand by the word , when the word is said to be made flesh ? he answers , the power and wisdom of god. now if so ; where then is the fault , when the bishop charges it upon them as a mystery beyond all comprehension , that they say that an attribute of god , his wisdom or power , is made flesh ? here he comes in again with his , we do not mean hereby , as his lordship would insinuate , that the wisdom or power of god was turned into flesh , or man. now this is more than his adversary charges them with : but what do they mean ? why , we mean , saith he , as the trinitarians thereby also mean , that the word was incarnate , tabernacled in flesh , abode on the man christ jesus in more ample manner , and much larger measure , then on former prophets . answ. if they mean , by made flesh , as the trinitarians themselves also mean ; then they must mean , that the wisdom and power of god is incarnate , and took upon it the flesh and nature of man ; or else they do not mean by that phrase as the trinitarians do . but suppose we give him back again what he has granted , and allow that they do not mean as the trinitarians mean , when they say , the word was incarnate ; but that they mean , the word abode on the man christ jesus ; that is , the word , power , or wisdom , abode on the word christ ; yet how comes he from the word 's tabernacling in flesh , or was made flesh , to interpret it , abode in christ. methinks there is much of mystery in this . but i have not yet done ; for tho he saith , the language and expression of st. john is always mean , yet i apprehend st. john to be consistent with himself , and to write intelligibly . but our author brings all this into question , by a forced interpretation , and setting up his own meaning against that of st. john ; as will appear to any indifferent man , from the connection and order of this chapter ; whether it be the part before verse 14. or that which follows . before ; for thus the evangelist proceeds , in the beginning was the word , — and that word was the true light. — and the word was made flesh. so that the word that was made flesh , was the same that was the true light , and that was in the beginning . and therefore if by the word that was made flesh , is to be understood the power and wisdom of god , then so it is to be understood when the word is said to be in the beginning , after this manner ; in the beginning was the power of god , and the power of god was with god , and the power of god was god. let us consult the words following the clause , [ the word was made flesh ] and it will be yet more evident ; the word was made flesh , and dwelt among us , and we beheld his glory , the glory of the only begotten of the father , &c. john bare witness of him , and cried , saying , this was he of whom i spake ; &c. so that the same word that was made flesh , dwelt among them ; the same word that was made flesh , and dwelt among them , and whose glory they saw , was the only begotten of the father . the same word that was made flesh , and dwelt among them , was he of whom john bare witness . now if the whole tenor of that discourse , before and after , belong to the personal word , then so doth the clause between ; or else he will make st. john write so as no intelligent writer can be supposed to write . 3. the mystery on the side of the orthodox , is , that the son of god ' came down from heaven , and took our nature upon him . the mystery on the other side is , ' that christ should be rapp'd up into heaven . this mystery of theirs our author will have to be no more difficult than st. paul's being caught up into the third heaven . and so far he is in the right ; for that was no more impossible than this , and christ might have ascended before his ministry , as well as after his resurrection . but this is not the mystery that his lordship lays his hand upon ; but it is this , that in a matter of so great consequence , and so remarkable a part of history ( if it had been true ) the scripture should be wholly silent ; that when it is so punctual in the relation of moses's converse with god at the giving of the law , and of our saviour's forty days temptation in the wilderness , and his transfiguration , &c. that there should be no more said of this ascension of our saviour , than of the virgin mary's assumption , tho ( as they would have it ) it was to receive instructions in the will of god concerning the gospel-dispensation ; and when he was constituted and made a god , ( as some of them say . ) this is a mystery . but i acknowledge that the invention of this is a new mystery ; it being apparent , that it was by them thought necessary to make some tolerable sense of these words , he came down from heaven , as his lordship observes of this before . as for the mystery on the other side , we acknowledge it to be so , but not for the reason he gives , because to descend or ascend belongs only to limited and finite beings . since notwithstanding that , god in scripture is said to go down , that that is not to be understood of a local descent , but of a manifestation of the deity . and the son of god is said to come down from heaven when he became man , because he took the humane nature into union with the divine ; and where the humane was , there was also the divine . 4. the mystery on the orthodox side is , that god should become man by taking our nature upon him . the mystery on the other side is , ' that man should become god , &c. in the-former , an infinite is united to a finite ; in the latter , a finite becomes infinite . our author saith , the bishop found it necessary to misinterpret their doctrines , before he could find mysteries in it . a. but surely he doth not misreport their doctrine , when he saith , that they make a man to be god. our author is very tender in the point , and saith he may be called a god ; and saith , that it cannot be satisfactorily proved , that any authentick copies of the bible do give to him the title , god. but socinus , and his followers , are not sparing to call him a true god , and to give him divine worship as such ( as has been shewed ) ; and i question whether our author can say more about the authentick copies than sandius , which has been sufficiently confuted before he published his brief history , 2. as for what our author saith concerning the case of moses , magistrates and angels being called god : i ask , whether any of them may be called a true god. for if moses was , for example , as much a god as christ , he might have , and challenge the same divine worship as is given , and is due to christ. 5. the mystery on the side of the orthodox is , ' that christ suffered for our sakes ; as a voluntary sacrifice of expiation of the sins of mankind , and not for his own sake . the mystery on the other side is , to make him suffer as one wholly innocent ; which is , to make the most innocent persons as apprehensive of suffering as the most guilty . here our author interposes , and saith , his lordship seems not to understand the state of the question , because he had said , ' t is more reasonable to believe that jesus christ suffered for our sakes , than for his own . whereas he suffer'd for both ; for his own sake , to obtain a glorious reward , &c. answ. it is plain , that when his lordship saith , christ suffer'd for our sake , and not for his own ; he means thereby , not for his own sake , as he did for ours ; for our sins , and not for any of his own : so it immediately follows , we are all agreed , that the sufferings of christ were far beyond any thing he deserv'd at god's hands . 2. he saith , the unitarians never denied , as his lordship here fancies , that jesus christ made himself a voluntary sacrifice for expiation of the sins of mankind . answ. let us suppose this , what is it then they deny ? they deny , he saith , that this sacrifice was by way of true and proper satisfaction , or full and adequate payment to the justice of god. a. that there might be a sacrifice of expiation where there was no full and adequate payment to the justice of god , is true , because it is not possible , saith the apostle , that the blood of bulls and goats should take away sins . but the case is not the same in this sacrifice , ( for that which is denied to the former , is yet granted and given to the sacrifice of christ , heb. 10.4 , 10. ) which may not improperly be called a satisfaction and payment ; and if so , in regard of the dignity of the person , may be said to be full and adequate ; since as sins are called debts , so sinners are debtors to the justice of god's law , in respect of which we are said to be redeemed by the blood of christ , as captives or condemned persons were redeemed by silver and gold , 1 pet. 1.18 , 19. but yet we are not come to the bottom of their doctrine ; for when we might reasonably have thought the controversy to be at an end ( since they grant that christ was an expiatory sacrifice for our sins ) they take all away again by an explication that makes the sacrifice no sacrifice , and the expiation no expiation . for he thus determines the point . 3. we say this sacrifice ( as all other sacrifices ) was only an oblation or application to the mercy of god. or as it follows , he suffered for our sakes , that he might recommend us to the mercy and forgiveness of god. a. i have said before , by this account of an expiatory sacrifice , the expiation is no expiation ; for the definition here given of an expiatory sacrifice , is this , that ' t is only an oblation , application , or recommendation of a person to the mercy and forgiveness of god. now that can be no definition of a thing , which is as well applicable to a thing of another nature , as to the thing defined : and that is the case here , for according to this definition of an expiatory sacrifice , intercession would be such a sacrifice . for it may be thus described , intercession is only an oblation , application , or recommendation of another to the mercy and forgiveness of god. so that in effect , an expiatory sacrifice is no other than an intercession . and then indeed we , and i think mankind ( except our author , and those of his way ) have been under a great mistake , that have been taught , that sacrifices of expiation were instead of the offender , in whose sufferings he was reputed to suffer , and upon whose sufferings and penal death , he was supposed to be in a respect discharged . 6. the mystery on the part of the orthodox is , that the son of god took upon him the form of a servant for our advantage . the mystery on the other side is , that a meer man should be exalted to the honour and worship which belongs only to god. as to the former our author replies , t is more reasonable to suppose with the unitarians , that god hath admitted us to conditions of pardon and favour , for his own mercy's sake , and in contemplation of the unblemish'd life , and voluntary sufferings and sacrifice of christ jesus ; than to suppose with his lordship , and his party , that god himself took on him the form of a servant , and suffer'd in our steads , to reconcile us to himself . answ. 1. he might as well suppose , that 't is more reasonable that god should admit us to conditions of pardon and favour , for his own mercy's sake , than for the sufferings and sacrifice of christ. for what needed such a sacrifice , and the son of god to be exposed to such extremities , when god could have pardoned men for his own mercy's sake , as well without these sufferings of christ , as without a satisfaction . 2. what he supposes is very absurd that god should admit us to conditions of pardon , upon the contemplation of the voluntary sacrifice of christ ; and yet that he did not suffer in our stead , nor to reconcile us to god. for substitution , or to die in the stead of another , is of the nature of an expiatory sacrifice : and he might as well say , christ is our intercessor without mediating for us ; as that he was our sacrifice , and not be sacrificed for us ; or be a sacrifice for us , and yet not suffer in our stead . 3. 't is not more reasonable to suppose god admitted us to conditions of pardon for his own mercy's sake , than it is to suppose that he suffer'd in our steads , and to reconcile us to god : for that is not unreasonable which hath god for its author . but will he say , the difficulty is not yet solved ; for 't is god's reconciling us to himself , and suffering for himself , and paying to himself the debt of the debtor , and satisfying the wrong done to himself ? which saith he is a mock-satisfaction , such a ridiculous so●ne , that begets laughter or contempt in considering men . surely he means such as himself , that writes considerations . our author is so used to forget himself , to leave out , put in , or alter , that he can no more flip an occasion , ( how small soever ) than those that are used to another way , can let go an opportunity , though it be but a a petty-larceny . thus he saith , his lordship and his party suppose that god himself suffer'd in our steads , as well as took on him the form of a servant . now to say the truth , his lordship had not this scene in his eye under mystery the 6 th ; for in that he is speaking of the incarnation of our saviour , when he took on him the form of a servant ; but it was in mystery the 5 th that he spoke of christ's sufferings and sacrifice . his lordships words are , the son of god took upon him the form of a servant ; so that he was so far from saying , god suffer'd in our stead , &c. that he did not so much as say , the son of god suffer'd in our stead , ( though it be true . ) but will he say , is not this all one , when he that suffer'd and died , is , in our opinion , god as well as man ? i answer no , with respect to his observations . for restore son of god to its place ( as it is in his lordship ) instead of god , and then we shall see the difference . as 1 : 't is more reasonable to suppose with the unitarians , that god hath admitted us to terms of pardon for his own mercy's sake , &c. than that his son should suffer in our stead , to reconcile us to god. 2. it 's an incomprehensible mystery , that god should rather chuse to send his son to suffer for us , than to forgive us . 3. 't is a paradox , for the son of god to pay the debt of the debtor to god , and to satisfy for the wrong done to him. how is the scene changed upon this ? and where doth the absurdity lie ? while indeed he put god in the place of the son of god , it look'd somewhat speciously ; but restore the term son of god to its place instead of god , and the pretended absurdity lies apparently at his own door . but may he urge , don't you acknowledge the son of god to be god ? and then it may be as well said , god himself suffer'd in our stead , &c. as the son of god suffer'd , &c. i answer , god ( as that signifies the divine nature in christ ) could not suffer : all that we say is , that the person that took upon himself the form of a servant was god , and not man , before such an assumption of humane nature : that when he assumed that nature , he was god as well as man ; and that person who was god suffer'd in humane nature , but the godhead or god no more suffer'd and died when christ died , than the manhood could be omnipresent and immortal , because the godhead was so ; or the soul die , when the man is said to die . 2. i answer further , that the son of god is not the father ; and that there being such an incommunicable personality , if i may so speak , those things belong to the son that could not belong to the father . and as the father was not incarnate but the son , so the son became responsible , and paid the price of our redemption to the father ; and therefore it was the act of the son that was god , and not of the godhead , as common to three persons to reconcile us to god. as to the mystery on their own side , the worship of a meer man , it has been already consider'd , only he should have had some moderation in his charge , when he saith his lordship might as well have accus'd them of sodomy or witchcraft , as of giving proper divine worship to a creature , to the man christ jesus ; when his party owns it , and he himself makes a feeble excuse for it . for , saith he , if it is a mistake , 't is simple error , not mystery , much less idolatry . now , methinks , 't is an unintelligible mystery , that there should be a proper divine worship , peculiar to god ; and yet there be no idolatry in giving the same to a creature . 't is an incomprehensible mystery again to say , the giving proper divine worship to a creature , is not idolatry . 't is a mystery again , that the church of rome should be charged with idolatry , for giving divine worship to creature-mediators , and yet in these persons 't is simple error . 't is a mystery again , that christ should be esteemed by them a god , and so constituted by god , and yet there be no small inconvenience with respect to the vulgar to have him so called . 't is a mystery again , that st. paul blames them who do service to such as are not gods : and yet if god himself had set them up , and given them the name above every name , and they had not mistook in the kind , nor exceeded in the degree of that service they did to them , they should not have been blamed . and so the saints and angels might have been made objects of worship as well as christ , and the virgin mary might have been established queen of heaven , and a hyperdulia accordingly given to her . so that he has made as pretty a defence in this part for the creature-worship of the church of rome , as their heart can wish , and as he has made for transubstantiation in the next part. d proposition is , the way or manner of saving sinners by christ , taught by the church , is more for the benefit of mankind , than the socinian hypothesis . this i shall be as short upon as he ; and till i see an answer to what his lordship has said , and was also said by the archbishop upon that argument , i shall rest contented , and not think the proposition evertheless true or pertinent , for his saying ' t is neither true , nor to the purpose . to the reverend dr. williams . reverend sir , i understand that you are now about a vindication of the late archbishop of canterbury's sermons concerning the trinity , in answer to the animadversions that were made upon them . i am very glad so great an argument is in so good a hand : but since the animadverter gave a late discourse of mine a share of the same book , i think it may be proper , that somewhat in justification of what i writ , should accompany this performance of yours : and because every man is naturally more the master of his own thoughts than another , though in other respects he may be much superior to him ; i shall therefore give you a particular account of what occurs to me , with relation to my discourse on this subject , and shall leave it to you , either to publish it with your book , in the same simplicity in which i am forced to write at this distance from my books and collections , or which will be much to the advantage of what i am to offer to you , though it may put you to a little more trouble , i leave it to you to draw such things out of this paper as seem of the greatest weight , and mix them with your own composition . by this they will appear with those solid characters of true judgment and learning , by which all your writings are distinguished . i shall without any farther preamble , enter upon the matter that is before me ; and shall in the first place offer you some general considerations , before i come to what is more particular and critical . the foreign writers of this author's persuasion , have indeed in their way of writing , set a pattern to the world : their stile has been grave and modest , free from reflection or levity . they have pursued their point with a strain that deserves great commendation . but those , who have taken great liberties with them , have said , that this was only an artifice to soften the horror that their opinions were apt to give ; and to possess the world with such favourable thoughts of their persons and doctrines , as might both remove prejudices , and dispose all men to believe well of those who seemed full of a christian spirit ; and they have been apt to suspect , that as their numbers and their hopes might encrease , they would change their stile , and raise their spirits . this writer has done what lay in him , to justify those suspicions . it seems he thinks the party is now so strong , that the hard words of nonsense , contradiction , and absurdity , may be let fly liberally ; though upon so grave a subject , modester words would have imported full as much , and would have had a much better appearance . he loves also to divert himself as oft as he can : i had in the general part of my discourse said , that since there may be mysteries in the divine essence that are far beyond all our apprehensions ; therefore if god lets out any hints of any such to us , we are to receive them in such a plain sense as the words do naturally bear . from hence he runs division upon the word hint ; and studies to make the whole appear ridiculous : though when i come to treat of the proofs that ought to be relied on in this matter , i had laid this down for a ground , that in so sublime a point , there ought to be a greater fulness of express words , than for bare precepts of morality , or more easily received notions : and that we ought not to suppose , that if god intended to reveal any thing to us that should pose our vnderstandings , he would only do it in hints , or in words and expressions of doubtful signification , and that therefore those who denied mysteries , had a right to demand full and copious proofs of them . the taking notice of this would have been more sincere , but some of the mirth into which hints led him , would have been spoiled by it . i mention no other strains of this sort , though he does often with the same candour and modesty endeavour to make those he writes against look ridiculous ; which is pursued so flatly , that one would think that the civil and more artificial words with which he begins his considerations , were writ by another pen , but were in the management spoiled by his own . to pass over his many indecent reflections , especially when nothing of that sort was used , to give a provocation or colour for such returns ; there is another imputation of a much higher nature , which deserves a severer expostulation . he frequently reflects on the aws , and other biasses , and interests , that he apprehends are the considerations which engage men to persist in the persuasions which he writes against . this is , with a slight disguise , to say , that because the law would turn men out of their benefices , if they owned the contrary doctrine , therefore to save these , they not only speak and write , but worship god in acts that are plainly against their consciences . this is often repeated , though perhaps more broadly in the other considerations , than in those that relate to my self . i reckon my self to be equally involved with my brethren in the imputation ; and will therefore answer it with the solemnity that so grave a matter requires : i call god to witness , how unjust , as well as black , this accusation is . if i did not sincerely believe this doctrine , i should think it a horrid prevaricating with god and man , to make confessions which i do not believe , and to join in acts of worship which i think idolatrous . no man of conscience can think himself clear of so criminal an imputation by holding his peace , when those confessions of faith are made ; his standing up to them , nay , his continuing in the communion of the church that uses them , is a plain avowing of them : and he must live and die in a state of damnation , who can make those professions , and continue in such solemn acts of worship , when all this is a lying both to god and man. the blackest part of the charge of idolatry which we lay on the church of rome , is a mild thing compared to this , if true . here is not only material , but formal idolatry committed in the highest instances possible , if we worship one as the great god , whom we believe to be but a mere creature . a man who can upon any consideration whatsoever , sell himself at this rate , can have neither conscience nor religion ; no sincerity , nor true piety : if this insinuation carried only a personal reflection on our selves ; though the injustice of it be very great , yet it might be more easily passed over , if it were not for the great advantage it gives to atheistical and prophane minds , who are inclined enough to think that all the professions of religion which men make , are only matters of custom or of interest : these are now fortified as much as the credit of this writer can amount to . when some persons of whom the world has not otherwise had very ill impressions , are represented as over-aw'd and biass'd by interest , to go against their conscience , and to lye daily to god , and deceive the world by false professions ; no wonder that religion it self should pass for a cheat , if things of this nature could be generally believed . men who could sell and stifle their consciences at this rate , might as well deliver themselves up to all immoralities , and should make no scruple to go over to all the corruptions of the church of rome , where they might make the better bargain , and be much less guilty than this writer would make us seem to be . god , who knows the sincerity of our hearts and of our professions , will i hope both clear us from so base an imputation , and forgive those who either lay it on us themselves , or do too easily believe it upon the suggestions of others . as in this , so in several other respects our socinians seem to be serving the designs of the atheists . this writer is not contented to weaken the credit of the books that are believed to be s. john's ; but studies to make the whole bible pass for a vitiated and corrupted book ; and that these corruptions are as ancient as epiphanius's time ; because that father speaks of some places that were found in the copies that had not been corrected ; upon which he concludes , that some have been modelling the common bibles far above twelve hundred years . this is the very plea of the mahometans , who do not deny the bulk of the christian religion , which is acknowledged in the alcoran , they only say that the new testament is much altered from what it was at first , the christians having put in and left out a great deal of it : or to use this writers word , they having modelled it anew . if this be as true , as it is boldly assorted , there is indeed very little regard due to that volume , about which he thinks there has been so much dishonest dealing ; and that for so many ages . the opening this matter , he thinks would rase the very foundations of babylon ; he might have rather said of the christian religion . for if the books that are the text of it are so mangled , what certainty is there left about any part of it ? he does not seem to design this as a service to the church of rome ; where the currant doctrine is , that no submission is due to the scriptures , but as they are attested and explained by the church ; tho' the great pains he takes to excuse transubstantiation , looks very kindly towards them . the true consequence of this must be , that the scripture may ( perhaps ) contain many good things : but that we are sure of nothing concerning it ; since it has had so strange a sate upon it for so long a time . this is to be answered only by attacking him as a downright deist , by proving that we have the scriptures genuinely conveyed down to us . the attempts of a mercenary critick on this head ought not to pass upon us ; who know how little regard he has to any religion . no doubt there was anciently great care taken to compare the manuscripts of the bible . in some copies , marginal notes and glosses might have been mixt with the text ; and copied out as a part of it : and that might be discovered by other more correct copies . this is all that can be gathered from epiphanius's words ; how much further soever an impious critick may endeavour to stretch them . there is no harm done by attacking our translation ; or by shewing the various readings of some copies , and endeavouring to establish the true reading , from ancient copies or quotations : but it strikes at the whole , to accuse all the copies now extant , as having been long vitiated by fraud , and on design . i shall offer you but one other general consideration , on that part of this writers book , in which he thinks he has the greatest advantage given him because there have been some different methods taken , in explaining , the trinity , in which some seem to have adhered so much to the vnity of the deity , that their trinity seems unconceivable ; while others have asserted such a trinity as seems inconsistent with vnity , he represents us all as so divided and broken , that we agree in nothing , but in the maintaining of some terms and phrases against them : in which we have very different apprehensions from one another . this seems to give scandal to some good minds , as well as advantage to bad ones : and therefore it ought to be well explained . there is then a great difference to be made between that which is a part of our religion , and those conceptions by which we may more distinctly set it forth , both to our selves and others . to make this more sensible by instances that are forreign to this matter : many protestants have different apprehensions concerning the manner of christ's presence in the sacrament ; some asserting consubstantiation , others a real presence , and others only a figurative one : but all agreeing , that this is a sacred institution of christ's , accompanied with a divine vertue and blessing , to those who worthily receive it , by which the benefits of the death of christ are conveyed to them ; they are all of the same religion , who do agree in this , tho' they have different methods of apprehending and explaining the matter . in like manner , as to the decrees and providence of god ; some think that all arises from the antecedent and fixed acts of god ; whereas others believe that a foresight of all future events is to be considered as antecedent to those acts : upon these two supposions , there seem to be very different ideas formed of the power , wisdom , justice , goodness , and truth of god , and yet all who confess a providence , who adore it , submit to it , and depend upon it , are of the same religion ; for in these consists religion with relation to providence . religion being the sense that we have of god and divine matters , by which our minds go towards him , in acts conform to it . therefore all those who do worthily receive the sacrament , or sincerely acknowledge providence , have the same religion upon these heads , how different soever their explanations of them may be . so as to this great point , all those who worship god as one , and who do also worship the son , and the holy ghost , together with the father , as god , have truly the same religion , the same acts of piety and adoration ; tho' some of them may have different ways of explaining either the vnity of the essence , or the trinity of the persons . if this is well weighed , i hope it will put an end to the insultings of some , and the offences of others . i confess the less men go into explanations , it will be the better , and the less liable to censure : unless it be to offer such illustrations , as rather shew how a thing may be explained , than affirm how it ought to be explained : and therefore since god is unsearchable , and past finding out , to perfection , the best method is to consider what is the clear meaning of these texts of scripture , that declare any of those depths to us , and to judge of them according to the plain importance of the words , examining that by the context , the stile and phraseology of the scriptures , and by all the other indications by which we may find out their true meaning . this leads me to the first remark that i shall make on this writer's considerations which fall on me , and on that part of my discourse that relates to mysteries in general . he yields that there may be great difficulties in some things , of the truth of which we do not doubt ; but then , says he , we are well assured that these things are truly so : whereas some ambiguous words of scripture cannot give us such an assurance concerning pretended mysteries . but all that i aimed at in this part of my discourse was , that if any such things should happen to be revealed to us in the scriptures , that then we should be bound to believe them , notwithstanding all objections to the contrary : as we believe the objects of sense and reason , tho' we cannot answer all those difficulties that arise about them ; for if we are once sure , that such books are come from god , and that they are faithfully handed down to us ; then , unless we will submit to an infallible tribunal , we must trust our own reasons with the finding out of the true and plain meaning of them : when that is found out , we are as much bound to believe it , as we can be to believe any of the objects of sense : since this is laid down for a truth , contested by none , that god is the god of truth , and cannot lie . there lies no exception against any part of this discourse ; since it runs all upon the supposition , that the thing is clearly revealed in the scripture ; and that yet there lie as unanswerable difficulties against it , as against those truths which our senses or reasons do attest to us . the excursion made by him to excuse transubstantiation , is not so much meant in favour of it , as in opposition to these ( pretended ) mysteries ; but indeed it is so little to the purpose , that it seems to me not to deserve to be examined . my words are not faithfully reported by him ; for whereas i had said , that we had the fullest evidence of sense against it , in an object of sense ; he has left out fullest , and then diverts himself by shewing how the evidence of sense may be mistaken ; as in an our that appears crooked in water , with other instances of the like force ; whereas all this had failed , if he had considered the importance of the word fullest , that is , an evidence given with all the exactness , and after all the corrections that sense can lay before us . sense it self has led us into a whole theory of refractions , according to the medium through which we see an object pass : what he says about accidents , is too slight to be remarked : we see the same objects in the same manner after their pretended transubstantiation , that we saw before it ; therefore either our senses are not infallible in their strictest application to their proper objects , or they are as true after transubstantiation as they were before it . the inference after all that he would draw from what he says upon this head , shall be easily acknowledged by me ; that where the evidence of reason is as plain and full against an object of reason , as the evidence of sense is here concerning an object of sense , that there we have very good ground to reject it . if it were pretended that god were both one and three in the same respect , the evidence of reason against this is so clear , that i acknowledge that no authority whatsoever ought to induce us to believe it : but if it is revealed that the same being is both one and three , then since the notion of vnity is capable of such difference , since also that of diversity is of the same largeness , and since the same being may be one in one respect , and more in another ; this opposition between such vnity and such trinity , is no proper object of reason , nor can reason give us a full evidence , much less the fullest against it . i think there remains nothing to be considered on this head , except the scorn with which he treats me ; which i thank god i can very easily bear , and will make no returns . he might after all , treat those matters for which so many persons of worth and learning have so particular a veneration , with more modesty . it seems he thought a boldness of expression , and a scorn of his adversaries , would have some effect on ordinary readers ; which very probably it may have ; but better judges will put another construction upon it . i wish him a better temper , and so i leave him , to come to the main argument on which i had chiefly relied . i will only say this for an introduction to it , that the best rule of criticism is to consider the whole thread , strain , and phraseology of a book , and not to descant upon the various significations that the words themselves taken severally may be capable of . the not considering this aright , seems to have given the occasion to all the odd comments of the socinians . the name jehovah was the peculiar designation that was appropriated to god in the old dispensation . this the seventy have rendred quite through their whole translation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and through the whole new testament this is the designation that is given to christ , sometimes with , and sometimes without the article , and other emphatical words : from which , since the greatest part of the new testament was particularly and in the first place addressed to the jews , great numbers of whom read the old testament at that time most commonly in greek ; this conformity of stile seems very plainly to demonstrate , that christ was the true jehovah ; or at least that the true jehovah dwelt in him . in answer to this , he denies that jehovah was the peculiar designation of god , and sets up an argument for this , of which i had made no use , and then he pretends to answer it ; for after he has quarrelled with our translation of a verse in the psalm , and has laid aside some other translations of those words , he at lasts settles on this as the true one , thou whose name is jehovah , art alone the most high over all the earth . i will at present accept of this translation ; for it yeilds all that i pretend to , that jehovah was the known name of god in that dispensation . i will not enter into the rabinical niceties concerning it , as whether it signified the essence or eternity of god , or whether it imported only god's being in covenant with them , and the truth and stability of his promises : whatsoever might be the proper signification of the word jehovah , it was at first delivered to moses in such a manner , that there was no need to go to any of the psalms to find out that it was the name by which god made himself particularly known to the jews . that whole discourse with moses in exodus , is spoken by god in the first person : i am the god of thy father , — i have seen , — i am come down , — i will send thee : here is no intimation of a message carried by an angel , but plainly the contrary : and when moses asked how he should answer them that should ask him what was his name ; god said unto him , i am that i am . these words come very near the formation of the word jehovah ; and it is plain by what is said three chapters after that , i am the lord , or jehovah ; and i appeared unto abraham , and unto isaac , and unto jacob by the name of god almighty ; but by my name jehovah was i not known to them . it is clear , i say , that by that first apparition to moses , the name jehovah was then understood : and it is expresly said , this is my name for ever , this is my memorial throughout all generations . to all this he may object , that in the beginning of that vision it is said , that an angel of the lord appeared to moses in a flame of fire : from which it may be inferred , that all that is set down there , was said by this angel , who speaks in the name of god , and assumes his person as being sent by him ; and that therefore this name may be given to any one who speaks in the name of god. but that vision of the angel will import no more , but that an angel appeared in the fire ; and by that moses was led to go towards the bush , and then god himself did immediately speak . this agrees with the whole context , and puts no force on any part of it : whereas it is a very violent strain to make an angel thus speak as if he were the great god , without any intimation given that he only spake in his name . this agrees with that general remark of the jewish writers , who observe that when ever the sheckinah appeared , angels accompanied it . this a grees also with what is said often in the new testament , that the law was given by angels , though it is said as plain as words can make a thing , that god himself appeared ; that is , that by an immediate act of his own power , he made all those glorious representations to be seen , and the voice of the ten commandments to be heard . to this also belong those words of christ concerning his appearing at the last day , in his own glory ; in his father's glory ; and in the glory of his angels : together with all that is said of angels appearing with him at the final judgment : the charge given to st. paul , before god , the lord jesus , and the elect angels , does also agree with this . so that the angel that first appeared to moses , was only one of the attendants on this sheckinah , or manifestation of god himself . any name that is given to a place , into the composition of which jehovah enters , such as jehovah isidkenu given to jerusalem , is too slight a thing to be stood upon . it is therefore plain , that jehovah was a name peculiarly appropriated to god in the old testament , which the seventy do always render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so since christ is all through the new testament called by the same name , this argument has great force ; nor is it shaken by the giving the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a common compellation to other persons ; as we say sir , or lord ; which , as is not to be denied , occurs frequently in the new testament ; but the use of it in a particular discourse , where it is restricted to that person , cannot be compared to a constant stile of calling christ simply , and without limitation , lord , the lord , my lord , or our lord , as the designation that belonged properly to him . soon after the new testament was written , domitian would be called dominus simply . now this was looked on as a strain of insolence beyond what the former emperors had assumed : for though the word dominus , as applied to some particular thing , implied no more , but that such a thing belonged to such a person ; yet the term dominus without a restriction , imported that all the romans were his slaves , and that he was the master of all their properties . the same is to be applied to the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in a limited sense it signifies not much ; but in so large and so general a sense , it must be understood to be equivalent to the common use of that word in the septuagint translation . st. paul rejects their being called the servants of men with a just indignation : and yet if christ is but a man , and at the same time the lord of all , he was no better than the servant of a man. so i think this argument is not weakned by any thing that this writer has offered against it . i had brought a confirmation of it from the prophecy of haggai , of filling the second temple with glory : nothing was built upon the addition of his glory ; so that this writer might have concluded , that there was no design , but only the want of exactness in using it . filling with glory , was that upon which the force of this argument was laid . i shall not enlarge here to shew , that by glory in the old testament , the sheckinah is generally to be understood . st. paul thought so ; for in one place reckoning up the priviledges of the jews , he says theirs is the glory , and the covenants ; and in another place describing the holiest of all , he speaks of the cherubims of glory . so that by glory with relation to the temple , that immediate manifestation of god , could only be meant : this is also confirmed from the word fill , which cannot be applied to any building or decoration , but must be meant of somewhat that was to be shed abroad in the temple . all this will appear very plain if we consider the last words of the book of exodus , where this phrase is first used . the tabernacle was set up with every thing relating to it , according to the directions that god had given to moses ; and then it is said , that a cloud covered the tent of the congregation , and the glory of the lord filled the tabernacle : which is again repeated in the next verse . these words are also repeated when the history of the dedication of solomon's temple is given ; it is said , that the cloud filled the house of the lord ; and in the next verse it is repeated , that the glory of the lord had filled the house . this gives the true key to the understanding of haggai's prophecy , which must be explained according to the mosaic phrase : this gives the key likewise to understand those words of the fulness of the godhead that dwelt bodily in christ , and of our receiving of his fulness . but to apply that prophecy , as this writer does , to the rebuilding the temple by herod , agrees no ways with the words that accompany it , on which i had chiefly built ; of his giving peace in that place , and of his shaking the heavens , and the earth , and all nations : to that he has not thought fit to make any sort of answer ; and yet either these are only pompous words that signify nothing , or they must signify somewhat beyond any thing that can be ascribed to what herod did . that which is the only key by which we can be led into the sense of those words , i mean the words of exodus and kings , does in no sort belong to it : whereas the prophecy was literally accomplished by christ's coming into the mountain of the house , if the sheckinab lodged in him in a more eminent manner than it had done in solomon's temple . so , i think , no part of this argument is shaken . to this i shall add another remark , which in some sort belongs to this matter , though in his book it stands at some distance from that which i am now upon . he insults much upon the advantage he thinks he has , because in a place of the romans , it is in our bibles , god blessed for ever ; whereas he thinks god is not a part of the text. i will not at present enter upon the discussion of that , but shall only observe , that the force of the argument from that place , lies chiefly upon the word , blessed for ever . after the jews began to think that the name jehovah was so sacred , that it was not to be read , instead of it they used this circumlocution , the holy , and the blessed , sometimes both together , sometimes the one , and sometimes the other . this was a practice in use in our saviour's time : one of the evangelists says , that the high priest asked , if christ was the son of god ; the other reports it , that he asked if he was the son of the blessed : and st. paul in that same epistle speaking of the creator , adds blessed for ever ; a form of speech that among them was equivalent to jehovah ; and therefore when he says the same of christ , it was a customary form of speech , importing that he was jehovah . so whether the word god was in the original text , or not , the place is equally strong to this purpose . the next argument that i insisted on , was the worship that is paid to christ in the new testament ; which as it has in it self great force , so it seemed to have the more weight upon this account , because it must be confessed , that the jews who could not be unacquainted with the worship of the christians , never objected that to them , if we believe the apostles to have writ sincerely : they mention their other prejudices , and answer them , but say nothing of this : which shews , that if they are allowed to be candid writers , there was no such prejudice then set on foot . and yet if christ was worshipped in the arian , or socinian hypothesis , this was so contrary to the fundamental notions of the jews at that time , that we cannot imagine that they could pass it over , who were concerned on so many accounts to blacken the christian religion , and to stop its progress : therefore there being no other notion in which this worship could give them no offence , but that of the godheads dwelling bodily in him ; and since they were not offended at it , we cannot conceive that there was then any other idea of this matter , but this , which was both suitable to their doctrines , and to the practice of their ancestors during the first temple . this seems to be such a moral argument , as goes farther to satisfy a man's mind , than even stricter proofs will do : as some presumptions do convince men more effectually than the most positive evidence given by witnesses . to all this he has thought fit to say nothing but in these words ; there are abundance of exceptionable things in that discourse , to which i have neither leisure nor inclination to reply , as some others ( perhaps ) would . a man who is at leisure to write against any discourse , should give himself the leisure to consider the most important things that are in it , especially if they seem to be new. as for his inclinations , i will not be so severe as to judge of them ; though what he has said to question the authority of the new testament , as we now have it , gives a handle to a very heavy suspition , that he thought this was not to be answered , but by a more explicite attack made upon the whole new testament , than he thought fit to adventure upon at present . he goes on alledging some instances where god and creatures seem to be mixed in the same acts and expressions : the people worshipped the lord and the king. st. paul is adjured before god , christ , and the elect angels . the people greatly feared the lord and samuel ; and they believed the lord and moses . from which he infers , that both kings and prophets were worshipped and believed without any idolatry . if we had no other warrants for the worship of jesus christ , but such general words , i should easily acknowledge that there were no great force in them : the falling down to him prostrate , and worshipping him while he was here on earth , and the believing what he then said , will not infer adoration : but the prayers offered up to him now that he is in heaven , the command of honouring the son , even as the father is honoured ; the worship that angels and saints in heaven offer to him , are such evident . characters of divine honour , that we have lost all the notions of idolatry , if these things can be offered to a creature . this writer would indeed reduce all this to as narrow a point as can be ; as if christ did only in the vertue of his death , offer up on our behalf a general intercession ; for he doubts whether there is any special intercession made for us or not . the story of st. paul's conversion is plainly contrary to this : st. paul praying to him when he was in his temptation by the messenger of satan , and the answer he obtained , do very clearly shew christ's immediate hearing and answering of prayer ; which is urged by socinus himself with great force against those who did not worship the lord jesus . st. stephen died worshipping him , and praying , lord jesus receive my spirit ; and , lord lay not this to their charge . these are such express authorities of a spiritual worship , which do so fully explain the meaning of that general rule , that all men should honour the son , even as they honour the father ; that the invocating and worshipping of christ is as fully set forth in the new testament , as any one part of the christian religion whatsoever . invocation must import both omniscience , and omnipresence , as well as omnipotency . we call on him as supposing that he is near us , that he hears us , and both will and can help us . now this writer had best consider how all this can be offered to a meer creature . the honour or worship that we give to the father , is the acknowledging his infinite perfections , together with the tender of our homage to him . this cannot be offered to a creature , without manifest impiety : nor can any such worship become ever the matter of a divine precept ; because there is an essential incongruity between these acts and a created object ; and by consequence , there is an essential immorality in them . now that all idolatry should be so severely forbid in the new testament , and yet so grosly practised in it , must be indeed a very strong argument against the whole christian religion , if christ was a meer creature , which cannot be excused by any softenings whatsoever . but since this is a consideration so much insisted upon , it may be proper to open it with its utmost force : when the new testament was writ , there were four sorts of men that could only be considered by the pen-men of it ; 1 st . the jews , to whom it was to be offered in the first place . they were strongly possessed against all the appearances of idolatry ; and had never prayed to moses nor elijah , the chief of their prophets . 2 dly . the gentiles , they were abandoned to all the several sorts of idolatry , from all which they were to be reclaimed , and to be taught to serve and worship none but the living god. 3 dly . the false christians , that began early to corrupt christianity , and to suit it with judaism and paganism : they set themselves against the apostles , and studied to raise their own credit , by derogating from theirs . the 4 th . were the true christians , who were generally weak and ignorant , who needed milk , and were not capable of hard or sublime things . with respect to all these , we ought to believe that such a point , as at first view might offend the jews , and harden the gentiles in their idolatry ; as might give advantage to false christians , and be a stumbling-block to the true ones , was to be plainly and simply delivered ; not in pompous expressions , or figures that might seem to import more than was meant by them ; but in measured and severe words . the nature of man carries him too easily to idolatry ; so that this inclination was to be resisted and not complied with ; and yet st. john begins his gospel with a solemn set of phrases , that are as it were the frontispiece and introduction to it : which if the exposition of these men is to be admitted , must be only a lofty saying of ordinary matter in very high-flown expressions . such likewise must be the second chapter to the philippians , with a great deal more of the same strain . if it was meant by all this to worship christ as the true jehovah , that is , as having the eternal word , and the fulness of the godhead dwelling in him , then the matter was properly expressed , and suitably to the doctrine and practice of the old testament , and was delivered in a phrasiology agreeing with it . but if a new doctrine was introduced concerning a man that was made a god , that was so called , and was to be worshipped as such , here was such a stumbling-block laid in mens way , and so little care taken either to restrain those excesses into which humane nature is apt to run , or to explain the scruples and difficulties that must naturally arise upon it ; that it seems to be scarce conceivable how any can entertain this , and yet retain any value for that religion ; i must confess i cannot ; and it is so natural for a man to judge of others by himself , that i do not think others do it , or indeed can do it . i mentioned some other passages of the new testament , and i did but mention them , because others have examined them so critically , that nothing was left for me to say upon them . but to all these this writer opposes a very specious thing ; he says there is not one of all those passages , but some one or other of the most learned assertors of the trinity , has translated or interpreted them to another sense : upon which he takes occasion , according to the modesty of his stile , to reproach me for my confidence ; he thinks , that assuredly i will be ashamed of such rhetorications . it is certain , that when a great many passages look all one way , though every one of them singly might not come up to a full proof ; yet the combination of them all shews such a phraseology running through the scriptures , that the conjunction of them all together , gives a much fuller satisfaction to the mind , than any one of them , or indeed all of them taken severally could do : many circumstances about a fact concurring , grow up to a proof ; which any one , or indeed all of them , in their own nature , could not amount to : and therefore if such a stile runs through the scriptures , that at every step a man feels himself straitned , and that he must disintangle himself by the subtilties of criticism , and these often very much forced ; a book full of such passages , may be called a book of riddles , darkly writ to puzzle ordinary readers : but it will be hard to maintain a reverence for such writings , to esteem them inspired by god , and delivered to plain and simple readers as a lamp , or light for their instruction , that by them the man of god may be made perfect . the concurrence of those passages , the thread of them , and the stile of the whole , has a force beyond what is in every one of them apart . if therefore all criticks have not been equally certain of the force of every one of them , this will not weaken the argument from them all together . criticks are like other men , apt to overvalue their own notions , and to affect singularities ; some to raise the strength of those arguments which seem clearest to them , may be willing to make all others look the weaker ; others may study to lessen the credit of such writers , against whom they may have , on other accounts , some secret resentments ; and so they may undermine those arguments on which they had chiefly built . the first great critick that begun the weakning of most of the arguments drawn from texts of scripture on this head , i mean erasmus , did not understand the hebrew so well as he did the greek ; so that he considering the greek phraseology more than that which had arisen from the hebrew and siriack , might often mistake . therefore the diversities among criticks concerning particular places , does not weaken the force of those inferences that are drawn from them ; much less the evidence that arises out of the whole , when laid all together . he thinks i would have done a generous thing if i had acquainted the english reader with the doubtfulness of that passage in st. john ' s epistle , of the three that bear witness in heaven . i cannot oblige any man to read all that i have writ , and so do not charge him for not doing it : i have done that more fully than any that i yet know of , and that in a book , which of all those that i have yet writ , was the most universally read by the most different sorts of people : nor has my doing that so copiously , and in a book of such a nature , scaped some severe , but unjust censures . i will not lye for god , nor suppress a truth that may become an honest man to own . thus i have gone over all that seemed material , and to need explanation , on the first head concerning the divinity of the son of god. i must only explain one thing , with which he concludes those his considerations . i had illustrated this matter by the indwelling of the cloud of glory , and had explained from that , the fulness of the godheads dwelling bodily in christ : from thence he fancies this to be nestorius's doctrine , and that it is also theirs , who own that god ( by his spirit or energy ) was in the lord christ in a very especial and powerful manner : and so he pretends that they submit to my doctrine . i can assure him , that both the spirit with which he writes , and the doctrines which he espouses , are such , that i reckon this the heaviest of all the imputations that he has laid on me ; but it is as just and true as the rest are . we do not certainly know what nestorius's doctrine was , if it was no more than that he did not allow the term of the mother of god to be due to the blessed virgin , as some pretend ; and that all that was further charged on him , was only a consequence drawn from that ; this was no heinous thing : but whatever nestorius himself might be , the opinion charged on him , and condemned by the church , was , that the eternal word in christ , was only of the nature of an assisting power , like the spirit of prophecy in the prophets ; but that it was not so united to him , as to make one person with his human nature . in this sense i have fully condemned that doctrine ; for as the soul is united to the body , and dwells in it , in another manner than a man dwells in a house ; and as the soul actuates the body , in another manner than a man actuates such tools as he works by ; so the union of the human and divine nature in christ is represented in scripture as the compounding one person , as much as in other men the union of soul and body makes one man. if he submits to this doctrine , i shall be glad of it ; for then he submits to a doctrine which , i think , is very expresly revealed in scripture : but for any indwelling , like that of the spirit of prophecy , even in the eminentest degrees imaginable , the epistle to the hebrews does so plainly carry this so much higher , to a thing of quite another nature ; and states such an opposition between christ and all prophets , even moses himself , like that of a son and a servant , that i think the reading that with due attention , will soon satisfy a man , that this indwelling is a vital one , like that of the souls dwelling in the body , and not an assisting one , like inspiration , or the gift of tongues , or of miracles . when christ commanded all to be baptized in the name of the father , son , and holy ghost ; he plainly mentioned three : if therefore i , to adhere to scripture terms , had avoided the frequent use of any other word but the three , i thought how much soever this might offend others , who might apprehend that i seemed to avoid mentioning of trinity , or persons ( which yet i shewed flowed from no dislike of those words , but merely that i might stick more exactly to scripture-terms ) yet i had no reason to think that men of the other side would have found such fault with this . father , son , and holy ghost , are the three of whom i discourse ; so instead of repeating these words at every time , i shortned it by saying the blessed three : now it is a strain particular to this writer to enlarge on this . i go now to the second head , concerning the death of christ : here this writer affirms that , which if it flows from ignorance , as in charity to him i hope it does , then certainly he ought not to have writ concerning a matter , to the history of which he was so great a stranger . he says , that the doctrine which i propose concerning the propitiation by the death of christ , as an expiatory sacrifice for the sins of the world , has been the very doctrine of the socinians , which they have owned from the beginning in all their books . to seem to justify this , he sets down some of my words , leaving out , with his usual candour , those that were most critical ; for whereas i had said , that christ had suffered on our account and in our stead ; he leaves out these last words , and in our stead ; which are the very words on which the controversy turns , as is well known to those who have studied it to any degree ; the turn being whether christ died nostro bono , or nostro loco : and whereas i had added , that upon the account of christ's death , god offered the world the pardon of sin ; he leaves out that which was most critical here , upon the account of it ; nor does he mention that with which i concluded the period ; and he ( god ) will have us in all our prayers for pardon , or other favours , claim them through that death , and owe them to it . such an unfaithful recital of my words , gives no advantageous character of the rest . it is indeed a strange degree of assurance to make us believe , that the socinians have at all times owned this doctrine ; since not only all their first writers denied it , and the racovian catechism is express to the contrary ; but after grotius had managed the controversy merely in order to the asserting the expiatory vertue of the sacrifice of christ's death , without insisting on the metaphysical notions which had been brought into it ; yet crellius not satisfied with this , endeavoured to answer that whole book , and adhered still to the first notions of socinus . i do not deny , but that since that time some of their followers have come off from them , and have acknowledged the expiatory vertue of that sacrifice : therefore though i have no mind to encrease the number of controversies ; and am very glad when any do forsake their errors , especially such heinous ones ; yet it is a peculiar strain of confidence to say , that this was their doctrine from the beginning . as for the niceties with which the primitive church was not acquainted , and which were not started before anselm's time in the end of the xi th . century , concerning the antecedent necessity of a satisfaction , and the subtleties that the schoolmen did afterwards devise concerning equivalents ; i do not think they belong to this matter , as it stands revealed to us in the scriptures , and therefore i did not insist on them . it is no part of the doctrine of our church ; and dr. outram's learned performance on this subject , has been so universally applauded and acquiesced in , that i thought all men were satisfied from thence , what is the doctrine generally received among us . our articles are the only standard to judge of our doctrine , as far as they go ; but they have determined nothing in this matter , but rest in the general notions of expiation and of reconciling us to god. i have now done with all that part of the late book which falls to my share ; and have made those explanations and reflections upon it , that seemed necessary . i have said this once for all , and shall no more return to it , upon any new provocation whatsoever : such crude and bold attempts , are oftener to be neglected than answered . these men are at best the instruments of the deists , who design by their means to weaken the credit of the christian religion , and of those books that are the standards of it . i hope they do not know whose work they are doing , nor what ends they are serving . i pray god give them a better discerning , and more serious tempers . i wish you may be happily successful in your attempts to undeceive them , as well as in all your other labours , in which you lay out your time and studies so worthily for the service of the church ; for which great is your reward in heaven . i pray god to bless and prosper you in them ; and am with a very particular esteem , reverend sir , your affectionate brother , and most humble servant , gi . sarum . westminster , 2 feb. 1693. the contents . of the authority of st. john's writings . pag. 3 an answer to the objections of our author's ancient unitarians , against the authority of st. john's writings , particularly the gospel and the revelation . 6 of the name unitarians . 13 of ebion and cerinthus . 13 , 18 of the alogi in epiphanius . 14 of the occasion of st. john's writing his gospel . 15 of socinus's exposition of the beginning of st. john's gospel . 21 the unreasonableness and novelty of that exposition . 25 the archbishop's exposition of hebr. 1.1 . and col. 1.16 . vindicated . 33 of the pre-existence of our saviour . 39 of christ's coming down from heaven ; and the modern socinian exposition of christ's personal ascent into heaven before his ministry . ibid. a vindication of his grace's exposition of john 17.5 . john 8.58 . revel . 1.8 . and john 1.1 . 47 of the difficulties and absurdities in the socinian hypothesis . 53 of the incarnation of our saviour . 57 of the argument for the incarnation , taken from the personal union of soul and body . ibid. of the humility of our saviour in his incarnation , and of the fulness of time for it . 60 a vindication of the bishop of worcester's sermon . 63 of things incomprehensible . 64 of the author's self-contradiction . ibid. of god's eternity , and his being of himself , and possessing all at once . 68 several queries about god's possessing all at once , answer'd . 70 socinian mysteries . 73 the bishop of sarum's letter to j.w. of the socinian way of managing controversies . 81 of this author's way of calumniating . 83 his charge of the corruptions in the sacred text consider'd . 84 of the different opinions concerning the trinity ; and that the trinitarians may notwithstanding be said to be of the same religion . 87 the name jehovah peculiarly appropriated to god , and yet given to our saviour . 89 of the name lord ; and of the shechinah among the jews . 91 haggai a. 6 , 7. and rom. 9.5 . explain'd and vindicated . ibid. of the worship given to our saviour . 92 of some modern criticks . 97 of nestorius's doctrine . 99 of the end for which christ died . 100 books lately printed for richard chiswell . memoirs of the most reverend thomas cranmer , archbishop of canterbury . in three books collected chiefly from records , registers , authentick letters , and other original manuscripts . by john strype , m. a. fol. 1694. dr. john conant's sermons . published by dr. williams . 1693. 8 vo . of the government of the thoughts . by geo. tully , sub-dean of york . the second edition . 8 vo . 1694. a commentary on the first book of moses called genesis . by simon lord bishop of ely. 4 to . 1695. the history of the troubles and trial of the most reverend william laud , lord archbishop of canterbury ; wrote by himself during his imprisonment in the tower. to which is prefixed , the diary of his own life faithfully and entirely published from the original copy ; and subjoyned a supplement to the preceding history ; the archbishop's last will ; his large answer to the lord say's speech concerning liturgies ; his annual accounts of his province delivered to the king , and some other things relating to the history . published by henry wharton , chaplain to archbishop sancroft , and by his grace's command . folio . bishop of sarum's sermon at the funeral of archbishops tillotson 1694. — his sermon preached before the king at st. james's chappel on the 10th of february , 1694 / 5 being the first sunday in lent , on 2 cor. 6.1 . the possibility , expediency , and necessity of divine revelation . a sermon preached at st. martins in the fields , january 7. 1694. at the beginning of the lecture for the ensuing year founded by the honourable robert boyle , esq ; . by john williams , d. d. ( the second sermon is in the press ) . a sermon of holy resolution , preached before the king at kensington , december 30. 1694. by his grace thomas , lord archbishop of canterbury , elect. advertisement . feb. 25. 1694 / 5. there will be published several sermons and discourses of the most reverend dr. john tillotson , late lord archbishop of canterbury , by order of his administratrix ; faithfully transcribed from his own papers , by dr. ralph barker , chaplain to his grace ; which are disposed of to richard chiswell , and his assignees . if any person pretend to publish any other , except those already printed , they are to be lookt upon as spurions and false . the first that will be published , are his sermons of sincerity and constancy in the faith and profession of the true religion . which are in the press , and will be finished in easter term next . notes, typically marginal, from the original text notes for div a66436-e1190 eccles. hist. l. 3. c. 24. & 25. iren. l. 3. c. 1. euseb. l. 5. c. 8. hieron . eccles . script . sandius de script . eccles . * euseb. l. 7. c. 24. † iren. l. 4. c. 37. & 50. euseb. l. 5. c. 8. tertull. advers . marcion . c. 4. hieron . script . eccles. origen . homil. in principio . ephiphan . haer. 28.5 . philostrius ●ar . haer. 51.5 , 6. v. wolzegen in loc . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which the latin translator has not reached . * euseb. l. 3. c. 24. † serm. 2. p. 94. * haer. 51.12 . † script . eccles. * advers . haer. l. 3. c. 11. v. epiphan . haer. 51.2 , 12 , 13. haer. 30. iren. l. 1. c. 1. l. 3. c. 11. haer. 27.7 . adv. haer. l. 26. c. 17. adv. haer. l. 3. c. 11. * praepar . p. 540. † v. sandius , p. 115 , 119. * v. archb. serm. 2. p. 69. * serm. 2. p. 93 , &c. * lightf . third part of the harm , in loc . p. 90. cons. p. 20 , 21. p. 109. cons. p. 15. cons. p. 19 , 23. cons. 29.30 . cons. p. 18. cons. p. 19 , cons. p. 21 , 22. p. 94. p. 93. cons. p. 23 , 24. ps. 83.18 . ex. 3. from v. 2. to the end . v. 6 , 7 , 8 , 10. v. 13 , 14 , 15. ex. 6.2 , 3. ex. 3.2 . 7 acts 38. 3 gal. 19. 2 heb. 2. 16 mat. 27. 25 mat. 31. 8 mark 38. 9 luke 26. 13 mat. 41. 24 mat. 31. 1 tim. 5.21 . jer. 33.16 . cons. p. 24. suct . in dom. 1 gal. 10. cons. p. 24 , 25. 9 rom. 4. 9 heb. 5. 40 ex. 34. 1 kings . 8.10 , 11. 2 hag. 6 , 7 , 8 , 9. 2 col. 9. 1 john 16. 9 rom. 5. cons. p. 29. 26 mat. 63. 14 mark 61. from p. 121. 2 coll. 9. cons. p. 26 ibid. 1 chron. 29.20 . 1 tim. 5.21 . 1 sam. 12.18 . 14 ex. 31. ibid. 9 acts 5.17 . 2 cor. 12 , 8 , 9. 7 acts 59 , 60. cons. p. 29. ibid. cons. p. 32. 3 heb. 3 , 4 , 5 , 6. 28 mat. 19. cons. p. 17 , 32. cons. p. 31. in lib. cur deus homo . sermons concerning the divinity and incarnation of our blessed saviour preached in the church of st. lawrence jewry by john, late lord archbishop of canterbury. tillotson, john, 1630-1694. 1695 approx. 335 kb of xml-encoded text transcribed from 153 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a62619 wing t1255a estc r35216 15074026 ocm 15074026 103163 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -divinity -sermons. church of england -sermons. incarnation -sermons. sermons, english -17th century. 2005-09 tcp assigned for keying and markup 2005-10 aptara keyed and coded from proquest page images 2006-07 ali jakobson sampled and proofread 2006-07 ali jakobson text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion sermons concerning the divinity and incarnation of our blessed saviour : preached in the church of st. lawrence jewry . by john late lord archbishop of canterbury . the second edition . london : printed for br. aylmer at the three pigeons against the royal exchange in cornhil , and w. rogers at the sun against st. dunstan's church in fleetstreet . mdcxcv . an advertisement to the reader . the following sermons were preached several years ago , in the church of st. lawrence jewry in london ; and being now revised and enlarged by the author are here made publick : the true reason whereof , was not that which is commonly alledged for printing books , the importunity of friends ; but the importunate clamours and malicious calumnies of others , whom the author heartily prays god to forgive , and to give them better minds : and to grant that the ensuing discourses , the publication whereof was in so great a degree necessary , may by his blessing prove in some measure useful . sermon i. concerning the divinity of our b. saviour . preached in the church of st. lawrence jewry , decemb. 30th . 1679. john i. 14. the word was made flesh , and dwelt amongst us ; and we beheld his glory , the glory as of the only begotten of the father , full of grace and truth . these words contain in them three great points concerning our b. saviour , the author and founder of our faith and religion . first , his incarnation , the word was made , or became , flesh . secondly , his life and conversation here among us , and dwelt amongst us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he pitched his tabernacle amongst us ; he lived here below in this world and for a time made his residence and abode with us . thirdly , that in this state of his humiliation he gave great and clear evidence of his divinity ; whilst he appeared as a man and liv'd amongst us , there were great and glorious testimonies given of him that he was the son of god : and that in so peculiar a manner as no creature can be said to be : and we beheld his glory , the glory as of the only begotten of the father , &c. i shall begin with the first of these , his incarnation ; as most proper for this solemn time , which hath for many ages been set apart for the commemoration of the nativity and incarnation of our b. saviour : the word was made flesh , that is , he who is personally called the word , and whom the evangelist st. john had so fully described in the beginning of this gospel , he became flesh , that is , assumed our nature and became man ; for so the word flesh is frequently used in scripture for man or human nature : o thou that hearest prayer , unto thee shall all flesh come , that is , to thee shall all men address their supplications : again , the glory of the lord shall be revealed , and all flesh shall see it together , that is , all men shall behold and acknowledge it ; and then it follows , all flesh is grass , speaking of the frailty and mortality of man : and so likewise in the new testament , our b. saviour foretelling the misery that was coming upon the jewish nation , says , except those days should be shortned no flesh should be saved , that is , no man should escape and survive that great calamity and destruction which was coming upon them : by the works of the law , says the apostle , shall no flesh , that is , no man be justified . so that by the word 's being made or becoming flesh the evangelist did not intend that he assumed only a human body without a soul , and was united only to a human body , which was the heresie of apollinaris and his followers , but that he became man , that is , assumed the whole human nature , body and soul. and it is likewise very probable that the evangelist did purposely chuse the word flesh , which signifies the frail and mortal part of man , to denote to us that the son of god did assume our nature with all its infirmities , and became subject to the common frailty and mortality of human nature . the words thus explain'd contain that great mystery of godliness , as the apostle calls it , or of the christian religion , viz. the incarnation of the son of god , which st. paul expresseth by the appearance or manifestation of god in the flesh , and without controversie great is the mystery of godliness , god was manifested in the flesh , that is , he appeared in human nature , he became man ; or , as st. john expresseth it in the text , the word was made flesh . but for the more clear and full explication of these words , we will consider these two things . first , the person that is here spoken of , and who is said to be incarnate , or to be made flesh , namely the word . secondly , the mystery it self , or the nature of this incarnation , so far as the scripture hath revealed and declared it to us . i. we will consider the person that is here spoken of , and who is said to be incarnate or to be made flesh , and who is so frequently in this chapter called by the name or title of the word ; namely the eternal and only begotten son of god ; for so we find him described in the text , the word was made flesh , and dwelt amongst us ; and we beheld his glory , the glory as of the only begotten of the father , &c. that is , such as became so great and glorious a person as deserves the title of the only begotten son of god. for the explaining of this name or title of the word given by st. john to our b. saviour , we will consider these two things . first , the reason of this name or title of the word , and what probably might be the occasion why this evangelist insists so much upon it , and makes so frequent mention of it . secondly , the description it self , which is given of him under this name or title of the word by this evangelist , in his entrance into his history of the gospel . i. we will enquire into the reason of this name or title of the word , which is here given to our b. saviour by this evangelist : and what might probably be the occasion why he insists so much upon it and makes so frequent mention of it . i shall consider these two things distinctly and severally . first , the reason of this name or title of the word , here given by the evangelist to our b. saviour . and he seems to have done it in compliance with the common way of speaking among the jews , who frequently call the messias by the name of the word of the lord ; of which i might give many instances : but there is one very remarkable , in the targum of jonathan , which renders those words of the psalmist , which the jews acknowledge to be spoken of the messias , viz. the lord said unto my lord , sit thou on my right hand , &c. i say it renders them thus , the lord said unto his word , sit thou on my right hand , &c. and so likewise philo the jew calls him by whom god made the world , the word of god , and the son of god. and plato probably had the same notion from the jews , which made amelius the platonist , when he read the beginning of st. john's gospel , to say , this barbarian agrees with plato , ranking the word in the order of principles ; meaning that he made the word the principle or efficient cause of the world , as plato also hath done . and this title of the word was so famously known to be given to the messias , that even the enemies of christianity took notice of it . julian the apostate calls christ by this name : and mahomet in his alchoran gives this name of the word to jesus the son of mary . but st. john had probably no reference to plato any otherwise than as the gnosticks , against whom he wrote , made use of several of plato's words and notions . so that in all probability st. john gives our b. saviour this title with regard to the jews more especially , who anciently call'd the messias by this name . secondly , we will in the next place consider , what might probably be the occasion why this evangelist makes so frequent mention of this title of the word , and insists so much upon it . and it seems to be this : nay , i think that hardly any doubt can be made of it , since the most ancient of the fathers , who lived nearest the time of st. john , do confirm it to us . st. john , who survived all the apostles , liv'd to see those heresies which sprang up in the beginnings of christianity , during the lives of the apostles grown up to a great height , to the great prejudice and disturbance of the christian religion : i mean the heresies of ebion and cerinthus , and the several sects of the gnosticks which began from simon magus , and were continued and carried on by valentinus and basilides , carpocrates and menander : some of which expresly denied the divinity of our saviour , asserting him to have been a mere man , and to have had no manner of existence before he was born of the b. virgin , as eusebius and epiphanius tells us particularly concerning ebion : which those who hold the same opinion now in our days may do well to consider from whence it had its original . others of them , i still mean the gnosticks , had corrupted the simplicity of the christian doctrine by mingling with it the fancies and conceits of the jewish cabbalists , and of the schools of pythagoras and plato , and of the chaldaean philosophy more ancient than either ; as may be seen in eusebius de preparat . evan. ; and by jumbling all these together they had framed a confused genealogy of deities , which they called by several glorious names , and all of them by the general name of eons or ages : among which they reckon'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the life , and the word , and the only begotten , and the fulness , and many other divine powers and emanations which they fancied to be successively derived from one another . and they also distinguished between the maker of the world whom they called the god of the old testament , and the god of the new : and between jesus and christ : jesus according to the doctrine of cerinthus , as irenaeus tells us , being the man that was born of the virgin , and christ or the messias being that divine power or spirit which afterwards descended into jesus and dwelt in him . if it were possible , yet it would be to no purpose , to go about to reconcile these wild conceits with one another ; and to find out for what reason they were invented , unless it were to amuse the people with these high swelling words of vanity and a pretence of knowledg falsly so called , as the apostle speaks in allusion to the name of gnosticks , that is to say , the men of knowledge , which they proudly assum'd to themselves , as if the knowledge of mysteries of a more sublime nature did peculiarly belong to them . in opposition to all these vain and groundless conceits , st. john in the beginning of his gospel chuses to speak of our b. saviour , the history of whose life and death he was going to write , by the name or title of the word , a term very famous among those sects : and shews that this word of god , which was also the title the jews anciently gave to the messias , did exist before he assumed a human nature , and even form all eternity : and that to this eternal word did truly belong all those titles which they kept such a canting stir about , and which they did with so much senseless nicety and subtilty distinguish from one another , as if they had been so many several emanations from the deity : and he shews that this word of god , was really and truly the life , and the light , and the fulness , and the only begotten of the father ; v. 5. in him was the life , and the life was the light of men ; and v. 6. and the light shineth in darkness , and the darkness comprehended it not : and v. 7 , 8 , 9. where the evangelist speaking of john the baptist says of him , that he came for a witness , to bear witness of the light ; and that he was not that light , but was sent to bear witness of that light : and that light was the true light which coming into the world enlightens every man : and v. 14. and we beheld his glory , the glory as of the only begotten of the father , full of grace and truth : and v. 16. and of his fulness we all receive , &c. you see here is a perpetual allusion to the glorious titles which they gave to their aeons as if they had been so many several deities . in short , the evangelist shews that all this fanciful genealogy of divine emanations , with which the gnosticks made so great a noise , was mere conceit and imagination ; and that all these glorious titles did really meet in the messias who is the word , and who before his incarnation was from all eternity with god , partaker of his divine nature and glory . i have declared this the more fully and particularly , because the knowledge of it seems to me to be the only true key to the interpretation of this discourse of st. john concerning our saviour under the name and title of the word . and surely it is a quite wrong way for any man to go about by the mere strength and subtilty of his reason and wit , though never so great , to interpret an ancient book , without understanding and considering the historical occasion of it , which is the only thing that can give true light to it . and this was the great and fatal mistake of socinus , to go to interpret scripture merely by criticising upon words , and searching into all the senses that they are possibly capable of , till he can find one , though never so forc'd and foreign , that will save harmless the opinion , which he was before-hand resolved to maintain even against the most natural and obvious sense of the text which he undertakes to interpret : just as if a man should interpret ancient statutes and records by mere critical skill in words without regard to the true occasion upon which they were made , and without any manner of knowledge and insight into the history of the age in which they were written . i should now proceed to the second thing which i proposed to consider , namely , ii. the description here given of the word by this evangelist in his entrance into his history of the gospel . in the beginning , says he , was the word , and the word was with god , and the word was god : the same was in the beginning with god : all things were made by him , and without him was not any thing made that was made . in which passage of the evangelist four things are said of the word which will require a more particular explication . first , that he was in the beginning . secondly , that he was in the beginning with god. thirdly , that he was god. fourthly , that all were made by him . 1st , that he he was in the beginning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning , where speaking of christ by the name of eternal life , and of the word of life , that , says he , which was from the beginning . nonnus , the ancient paraphrast of st. john's gospel , by way of explication of what is meant by his being in the beginning , adds that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without time , that is , before all time ; and if so , then he was from all eternity : in the beginning was the word , that is , when things began to be made he was ; not then began to be , but then already was , and did exist before any thing was made ; and consequently is without beginning , for that which was never made could have no beginning of its being : and so the jews used to describe eternity , before the world was , and before the foundation of the world , as also in several places of the new testament . and so likewise solomon describes the eternity of wisdom , the lord , says he , possessed me in the beginning of his way , before his works of old : i was set up from everlasting , from the beginning or ever the earth was : when he prepared the heavens i was there ; then i was with him as one brought up with him , rejoicing always before him : and so justin martyr explains this very expression of st. john , that he was , or had a being before all ages : so likewise athenagoras , a most ancient christian writer , god , says he , who is an invisible mind , had from the beginning the word in himself . 2ly . that in the beginning the word was with god : and so solomon , when he would express the eternity of wisdom , says it was with god : and so likewise the son of sirach speaking of wisdom says it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with god : and so the ancient jews often called the word of god , the word which is before the lord , that is , with him , or in his presence : in like manner the evangelist says here that the word was with god , that is , it was always together with him , partaking of his happiness and glory : to which our saviour refers in his prayer , glorify me with thine own self with the glory which i had with thee before the world was . and this being with god the evangelist opposeth to his appearing and being manifested to the world , v. 10. he was in the world , and the world was made by him , and the world knew him not , that is , he who from all eternity was with god , appeared in the world , and when he did so , though he had made the world yet the world would not own him . and this opposition between his being with god and his being manifested in the world , the same st. john mentions elsewhere , i shew unto you that eternal life which was with the father , and was manifested unto us . 3ly . that he was god : and so justin martyr says of him , that he was god before the world , that is , from all eternity : but then the evangelist adds by way of explication , the same was in the beginning with god , that is , though the word was truly and really god , yet he was not god the father , who is the fountain of the deity , but an emanation from him , the only begotten son of god , from all eternity with him ; to denote to us that which is commonly called by divines , and for any thing i could ever see properly enough , the distinction of persons in the deity ; at least we know not a fitter word whereby to express that great mystery . 4thly , that all things were made by him . this seems to refer to the description which moses makes of the creation , where god is represented creating things by his word , god said , let there be light , and there was light : and so likewise the psalmist , by the word of the lord were the heavens made , and all the host of them by the breath of his mouth : and so st. peter also expresseth the creation of the world , by the word of the lord the heavens were of old , and the earth made out of water : and in the ancient books of the chaldeans and the verses ascribed to orpheus , the maker of the world is called the word , and the divine word : and so tertullian tells the pagans , that by their philosophers the maker of the world was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word , or reason : and philo the jew following plato , who himself most probably had it from the jews , says , that the world was created by the word ; whom he calls the name of god , and the image of god , and the son of god ; two of which glorious titles are ascribed to him together with that of maker of the world , by the author of the epistle to the hebrews ; in these last days , says he , god hath spoken to us by his son , by whom also he made the worlds : who is the brightness of his glory , and the express image of his person : and to the same purpose st. paul , speaking of christ , calls him the image of the invisible god , the first-born of every creature , that is , born before any thing was created , as does evidently follow from the reason given in the next words why he call'd him the first-born of every creature , for by him were all things created that are in heaven and in earth , visible and invisible ; all things were created by him and for him , and he is before all things , and by him all things subsist : from whence it is plain that by his being the first-born of every creature thus much at least is to be understood , that he was before all creatures , and therefore he himself cannot be a creature , unless he could be before himself : nay the apostle says it expresly in this very text in which he is called the first-born of every creature , or of the whole creation , that he is before all things , that is , he had a being before there was any created being , he was before all creatures both in duration and in dignity ; for so must he of necessity be , if all things were made by him ; for as the maker is always before the thing which is made , so is he also better and of greater dignity . and yet i must acknowledge that there seems to be no small difficulty in the interpretation i have given of this expression in which christ is said by the apostle to be the first-born of every creature , or of the whole creation ; because in strictness of speech the first-born is of the same nature with those in respect of whom he is said to be the first-born : and if so , then he must be a creature as well as those in respect of whom he is said to be the first-born : this is the objection in its full strength , and i do own it to have a very plausible appearance : and yet i hope before i have done to satisfy any one that will consider things impartially and without prejudice , and will duly attend to the scope of the apostle's reasoning in this text and compare it with other parallel places of the new testament , that it neither is , nor can be the apostle's meaning in affirming christ to be the first-born of every creature to insinuate that the son of god is a creature . for how can this possibly agree with that which follows and is given as the reason why christ is said to be the first-born of every creature ? namely , because all things were made by him : the apostle's words are these , the first-born of every creature , or of the whole creation , for by him all things were created : but now , according to the socinian interpretation , this would be a reason just the contrary way : for if all things were created by him , then he himself is not a creature . so that the apostle's meaning in this expression must either be that the son of god our b. saviour was before all creatures , as it is said presently after that he is before all things ; and then the reason which is added will be very proper and pertinent , he is before all things because all things were created by him : in which sense it is very probable that the son of god elsewhere calls himself the beginning of the creation of god , meaning by it , as the philosophers most frequently use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the principle or efficient cause of the creation : and so we find the same word , which our translation renders the beginning , used together with the word first-born , as if they were of the same importance ; the beginning and first-born from the dead , that is , the principle and efficient cause of the resurrection of the dead . or else , which seems to me to be the most probable , and indeed the true meaning of the expression , by this title of the first-born of every creature the apostle means that he was lord and heir of the creation : for the first-born is natural heir , and justinian tells us that heir did anciently signify lord : and therefore the scripture uses these terms promiscuously , and as if they were equivalent ; for whereas st. peter faith of jesus christ that he is lord of all , st. paul calls him heir of all things : and then the reason given by the apostle why he calls him the first-born of every creature will be very fit and proper , because all things were created by him : for well may he be said to be lord and heir of the creation who made all things that were made , and without whom was not any thing made that was made . and this will yet appear much more evident , if we consider that the apostle to the hebrews , who by several of the ancients was thought to be st. paul , where he gives to christ some of the very same titles which st. paul in his epistle to the colossians had done , calling him the image of god , and the maker of the world , does instead of the title of the first-born of every creature call him the heir of all things ; and then adds as the reason of this title , that by him god made the worlds , god , says he , hath in these last days spoken unto us by his son , whom he hath constituted heir of all things : who being the brightness of his glory , and the express image of his person , and upholding all things by the word of his power , &c. which is exactly parallel with that passage of st. paul to the colossians , where christ is call'd the image of the invisible god , and where it is likewise said of him that he made all things , and that by him all things do subsist , which the apostle to the hebrews in different words , but to the very same sense , expresseth by his upholding all things by the word of his power , that is , by the same powerful word by which all things at first were made : but then instead of calling him the first-born of every creature , because all things were made by him , he calls him the heir of all things , by whom god also made the worlds . and indeed that expression of the first-born of every creature cannot admit of any other sense which will agree so well with the reason that follows as the sense which i have mentioned , namely , that he is therefore heir and lord of the whole creation , because all creatures were made by him ; which exactly answers those words of the apostle to the hebrews , whom he hath constituted heir of all things , by whom also he made the worlds . and now i apppeal to any sober and considerate man , whether the interpretation which i have given of that expression of the first-born of every creature be not much more agreeable both to the tenour of the scripture , and to the plain scope and design of the apostle's argument and reasoning in that text. i have insisted the longer upon this , because it is the great text upon which the arians lay the main strength and stress of their opinion that the son of god is a creature , because he is said by the apostle to be the first-born of every creature ; by which expression if no more be meant than that he is heir and lord of the whole creation , which i have shew'd to be very agreeable both to the use of the word first born among the hebrews , and likewise to the description given of christ in that parallel text which i cited out of the epistle to the hebrews , then this expression of the first born of every creature is nothing at all to the purpose either of the arians or the socinians , to prove the son of god to be a creature : besides , that the interpretation which i have given of it makes the apostle's sense much more current and easy ; for then the text will run thus , who is the image of the invisible god , heir and lord of the whole creation , for by him all things were made . so that in these four expressions of the evangelist which i have explain'd there are these four things distinctly affirmed of the word . first , that he was in the beginning , that is , that he already was and did exist when things began to be created : he was before any thing was made , and consequently is without any beginning of time ; for that which was never made could have no beginning of its being . secondly , that in that state of his existence before the creation of the world he was partaker of the divine glory and happiness : and this i have shew'd to be the meaning of that expression , and the word was with god : for thus our b. saviour does explain his being with god before the world was , and now , o father , glorify me with thy own self , with the glory which i had with thee before the world was . thirdly , that he was god ; and the word was god. not god the father , who is the principle and fountain of the deity : to prevent that mistake , after he had said that the word was god , he immediately adds in the next verse , the same was in the beginning with god : he was god by participation of the divine nature and happiness together with the father , and by way of derivation from him as the light is from the sun : which is the common illustration which the ancient fathers of the christian church give us of this mystery , and is perhaps the best and fittest that can be given of it . for among finite beings it is not to be expected , because not possible , to find any exact resemblance of that which is infinite , and consequently is incomprehensible , because whatever is infinite is for that reason incomprehensible by a finite understanding , which is too short and shallow to measure that which is infinite ; and whoever attempts it will soon find himself out of his depth . fourthly , that all things were made by him : which could not have been more emphatically express'd than it is here by the evangelist , after the manner of the hebrews , who when they would say a thing with the greatest force and certainty are wont to express it both affirmatively and negatively , as , he shall live and not die , that is , he shall most assuredly live ; so here , all things were made by him , and without him was not any thing made that was made , that is , he made all creatures without exception , and consequently he himself is not a creature , because it is evidently impossible that any thing should ever make it self : but then if he be , and yet was never made , it is certainly true that he always was , even from all eternity . all these assertions are plainly and expresly contain'd in this description which the evangelist st. john here makes of the word ; and this according to the interpretation of these expressions by the unaminous consent of the most ancient writers of the christian church : who , some of them , had the advantage of receiving it from the immediate disciples of st. john : which surely is no small prejudice against any newly invented and contrary interpretation ; as i shall hereafter more fully shew , when i come to consider the strange and extravagant interpretation which the socinians make of this passage of st. john ; which is plain enough of it self , if they under a pretence of explaining and making it more clear had not disturb'd and darken'd it . now from this description which the evangelist here gives of the word , and which i have so largely explain'd in the foregoing discourse , these three corallaries or conclusions do necessarily follow . first , that the word here described by st. john is not a creature . this conclusion is directly against the arians , who affirm'd that the son of god was a creature . they grant indeed that he is the first of all the creatures both in dignity and duration ; for so they understand that expression of the apostle wherein he is called the first-born of every creature : but this i have endeavoured already to shew not to be the meaning of that expression . they grant him indeed to have been god's agent or instrument in the creation of the world , and that all other creatures besides himself were made by him : but still they contend that he is a creature and was made : now this cannot possibly consist with what st. john says of him , that he was in the beginning , that is , as hath been already shewn , before anything was made : and likewise , because he is said to have made all things , and that without him was not anything made that was made ; and therefore he himself who made all things is necessarily excepted out of the condition and rank of a creature ; as the apostle reasons in another case , he hath put all things under his feet : but when he saith all things are put under him , it is manifest that he is excepted who did put all things under him : in like manner , if by him all things were made , and without him was not any thing made that was made , then either he was not made , or he must make himself ; which involves in it a plain contradiction . secondly , that this word was from all eternity : for if he was in the beginning , that is , before any thing was made , he must of necessity always have been ; because whatever is , must either have been sometime made , or must always have been ; for that which was not , and afterwards is , must be made . and this will likewise follow from his being said to be god , and that in the most strict and proper sense , which doth necessarily imply his eternity , because god cannot begin to be , but must of necessity always have been . thirdly , from both these it will undeniably follow that he had an existence before his incarnation and his being born of the b. virgin. for if he was in the beginning , that is , from all eternity , which i have shewn to be the meaning of that expression , then certainly he was before his being born of the b. virgin. and this likewise is implied in the proposition in the text , and the word was made flesh , viz. that word which the evangelist had before so gloriously described , that word which was in the beginning , and was with god , and was god , and by whom all things were made ; i say , that word was incarnate and assumed a human nature , and therefore must necessarily exist and have a being before he could assume humanity into an union with his divinity . and this proposition is directly levelled against the socinians , who affirm our b. saviour to be a mere man , and that he had no existence before he was born of the virgin mary his mother : which assertion of theirs doth perfectly contradict all the former conclusions which have been drawn from the description here given by st. john of the word : and their interpretation of this passage of st. john applying it to the beginning of the publication of the gospel , and to the new creation or reformation of the world by jesus christ , doth likewise contradict the interpretation of this passage constantly received , not only by the ancient fathers , but even by the general consent of all christians for fifteen hundred years together , as i shall hereafter plainly shew : for to establish this their opinion , that our b. saviour was a mere man , and had no existence before his birth , they are forc'd to interpret this whole passage in the beginning of st. john's gospel quite to another sense , never mention'd , nor i believe thought of by any christian writer whatsoever before socinus : and it is not easie to imagin how any opinion can be loaded with a greater and heavier prejudice than this is . and this i should now take into consideration , and shew , besides the novelty of this interpretation and the great violence and unreasonableness of it , the utter inconsistency of it with other plain texts of new testament . but this is wholly matter of controversy and will require a large discourse by it self ; i shall therefore wave the further prosecution of it at present , and apply my self to that which is more practical and proper for the occasion of this season : so that at present i have done with the first thing contain'd in the first part of the text , viz. the person here spoken of who is said to be incarnate , namely the word , it was he that was made flesh . i should then have proceeded to the second thing which i proposed to consider , viz. the mystery it self , or the nature of this incarnation so far as the scripture hath revealed and declared it to us , namely , by assuming our nature in such a manner as that the divinity became united to a human soul and body . but this i have already endeavoured in some measure to explain , and shall do it more fully in some of the following discourses upon this text. i shall now only make a short and useful reflection upon it with relation to the solemnity of this time. and it shall be to stir us up to a thankful acknowledgment of the great love of god to mankind in the mystery of our redemption by the incarnation of the word , the only begotten son of god : that he should deign to have such a regard to us in our low condition , and to take our case so much to heart as to think of redeeming and saving mankind from that depth of misery into which we had plunged our selves ; and to do this in so wonderful and astonishing a manner : that god should employ his eternal and only begotten son , who had been with him from all eternity , partaker of his happiness and glory , and was god of god , to save the sons of men by so infinite and amazing a condescention : that god should vouchsafe to become man , to reconcile man to god : that he should come down from heaven to earth , to raise us from earth to heaven : that he should assume our vile and frail and mortal nature , that he might cloath us with glory and honour and immortality : that he should suffer death to save us from hell , and shed his blood to purchase eternal redemption for us . for certainly the greater the person is that was employed in this merciful design , so much the greater is the condescention , and the love and goodness expressed in it so much the more admirable : that the son of god should stoop from the height of glory and happiness to the lowest degree of abasement and to the very depth of misery for our sakes , who were so mean and inconsiderable , so guilty and obnoxious to the severity of his justice , so altogether unworthy of his grace and favour , and so very unwilling to receive it when it was so freely offer'd to us ; for , as the evangelist here tells us , he came to his own , and his own received him not : to his own creatures , and they did not own and acknowledg their maker ; to his own nation and kindred , and they despised him and esteemed him not . lord ! what is man , that god should be so mindful of him ; or the son of man , that the son of god should come down from heaven to visit him , in so much humility and condescention , and with so much kindness and compassion ? blessed god and saviour of mankind ! what shall we render to thee for such mighty love , for such inestimable benefits as thou hast purchas'd for us and art ready to confer upon us ? what shall we say to thee , o thou preserver and lover of souls , so often as we approach thy h. table , there to commemorate this mighty love of thine to us , and to partake of those invaluable blessings which by thy precious bloodshedding thou hast obtained for us ? so often as we there remember , that thou wast pleased to assume our mortal nature , on purpose to live amongst us for our instruction , and for our example , and to lay down thy life for the redemption of our souls and for the expiation of our sins ; and to take part of flesh and blood that thou mightst shed it for our sakes : what affections should these thoughts raise in us ? what vows and resolutions should they engage us in , of perpetual love and gratitude , and obedience to thee the most gracious and most glorious redeemer of mankind ? and with what religious solemnity should we , more especially at this time , celebrate the incarnation and birth of the son of god by giving praise and glory to god in the highest , and by all possible demonstration of charity and good-will to men ? and as he was pleased to assume our nature so should we , especially at this season , put on the lord jesus christ , that is , sincerely embrace and practice his religion , making no provision for the flesh to fulfill the lusts thereof : and now that the sun of righteousness is risen upon the world , we should walk as children of the light , and demean our selves decently as in the day , not in rioting and drunkenness , not in chambering and wantonness , not in strife and envy : and should be very careful not to abuse our selves by sin and sensuality , upon this very consideration that the son hath put such an honour and dignity upon us : we should reverence that nature which god did not disdain to assume and to inhabit here on earth , and in which he now gloriously reigns in heaven , at the right hand of his father , to whom be glory for ever and ever . amen . sermon ii. concerning the divinity of christ . preached in the church of st. lawrence jewry , january 6. 1679. john i. 14. the word was made flesh . i proceed now to prosecute the third corollary or conclusion which does necessarily follow from the description which st. john in the beginning of his gospel gives of the word , and which i have so largely explain'd in the foregoing discourse : and it was this , that the word , here described by the evangelist , had an existence before his incarnation and his being born of the b. virgin , this assertion , i told you , is levelled directly against the socinians , who affirm our b. saviour to be a mere man , and deny that he had any existence before he was born of the virgin mary his mother : which position of theirs does perfectly contradict all the former conclusions which have been so evidently drawn from the description here given of the word : and not only so , but hath forc'd them to interpret this whole passage in the beginning of st. john's gospel in a very different sense from that which was constantly received , not only by the ancient fathers , but by the general consent of all christians for 1500 years together : for to establish this their opinion of our saviour's being a mere man and having no existence before his birth , they have found it necessary to expound this whole passage quite to another sense , and such as by their own confession was never mentioned , nor i believe thought of , by any christian writer whatsoever before socinus . for this reason i shall very particularly consider the interpretation which socinus gives of this passage of st. john ; and besides the novelty of it , which they themselves acknowledge , i make no doubt very plainly to manifest the great violence and unreasonableness , and likewise the inconsistency of it with other plain texts of the new testament . it is very evident what it was that forc'd socinus to so strain'd and violent an interpretation of this passage of the evangelist , namely , that he plainly saw how much the obvious , and natural , and generally received interpretation of this passage , in all ages of the christian church down to his time , stood in the way of his opinion , of christ's being a mere man , which he was so fond of , and must of necessity have quitted , unless he would either have denied the divine authority of st. john's gospel , or else could supplant the common interpretation of this passage by putting a quite different sense upon it : which sense he could find no way to support without such pitiful and wretched shifts , such precarious and arbitrary suppositions , as a man of so sharp a reason and judgment as socinus , could not , i thought , have ever been driven to . but necessity hath no laws either of reason or modesty , and he who is resolved to maintain an opinion which he hath once taken up must stick at nothing , but must break through all difficulties that stand in his way : and so the socinians have here done , as will , i hope , manifestly appear in the following discourse . they grant that by the word is here meant christ , by whom god spake and declared his mind and will to the world ; which they make to be the whole reason of that name or title of the word which is here given him , and not because by him god made the world : for the word by which god made the world , they tell us , was nothing but the powerful command of god , and not a person who was design'd to be the messias . and because , as i have shewed before , the ancient jews do make frequent mention of this title of the word of god by whom they say god made the world , and do likewise apply this title to the messias ; therefore to avoid this , schlictingius says that the chaldee paraphrasts , jonathan and onkelos , do sometimes put the word of god for god , by a metonymy of the effect for the cause ; but then he confidently denies that they do any where distinguish the word of god from the person of god , as they acknowledge that st. john here does ; nor do they , says he , understand by the word of god the messias , but on the contrary do oppose the word of god to the messias : all which is most evidently confuted by that passage which i cited before out of the targum of jonathan , who renders those words concerning the messias , the lord said unto my lord , &c. thus , the lord said unto his word , sit thou on my right hand , &c. where you see both that the word of god is plainly distinguished from god , and that it is the title given to the messias : which are the two things which schlictingius doth so confidently deny . this then being agreed on all hands , that by the word st. john means the messias , i shall in the next place , shew by what strained and forced arts of interpretation the socinians endeavour to avoid the plain and necessary consequence from this passage of st. john , namely that the word had an existence before he was made flesh and born of the b. virgin his mother . this then in short is the interpretation which they give of this passage , than which i think nothing can be more unnatural and violent . in the beginning , this they will by no means have to refer to the creation of the world , but to the beginning of the gospel , that is , when the gospel first began to be publish'd then was christ , and not before : and he was with god , that is says socinus , christ as he was the word of god , that is , the gospel of christ which was afterwards by him revealed to the world was first only known to god : but all this being somewhat hard , first to understand by the beginning not the beginning of the world but of the gospel ; and then by the word which was with god to understand the gospel which before it was revealed was only known to god ; they have upon second thoughts found out another meaning of those words , and the word was with god , that is faith schlictingius , christ was taken up by god into heaven , and there instructed in the mind and will of god , and from thence sent down into the world again to declare it to mankind . and the word was god , that is say they , christ had the honour and title of god conferr'd upon him , as magistrates also have , who in the scripture are called gods : he was god , not by nature but by office and by divine constitution and appointment . all things were made by him : this they will needs have to be meant of the renovation and reformation of the world by jesus christ , which is several times in scripture call'd a new creation . this in short is the sum of their interpretation of this passage , which i shall now examine , and to which i shall oppose three things as so many invincible prejudices against it . first , that not only all the ancient fathers of the christian church , but so far as i can find , all interpreters whatsoever for fifteen hundred years together did understand this passage of st. john in a quite different sense , namely , of the creation of the material , and not of the renovation of the moral world : and i add further , that the generality of christians did so understand this passage , as to collect from it as an undoubted point of christianity , that the word had a real existence before he was born of the b. virgin. and thus not only the orthodox christians , but even the arians , and amelius the platonist , who was a more indifferent judge then either of them , did understand this passage of st. john , without any thought of this invention that he spake not of the old , but of the new creation of the world by jesus christ , and the reformation of mankind by the preaching of the gospel : which i dare say no indifferent reader of st. john , that had not been prepossess'd and byass'd by some violent prejudice would ever have thought of . and surely it ought to be very considerable in this case , that the most ancient christian writers , ignatius , justin martyr , athenagoras , irenaeus , tertullian , and even origen himself who is called the father of interpreters , are most express and positive in this matter . for ignatius was the scholar of polycarp , who was a disciple of st. john ; and justin martyr lived in the next age to that of the apostles ; and origen was a man of infinite learning and reading , and in his comments upon scripture seems to have considered all the interpretations of those that were before him : so that if this , which socinus is so confident is the true sense of st. john , had been any where extant , he would not probably have omitted it ; nay rather would certainly have mentioned it , if for no other reason , yet for the surprising novelty and strangeness of it , with which he was apt to be over-much delighted . so that if this interpretation of socinus be true , here are two things very wonderful , and almost incredible : first , that those who lived so very near st. john's time , and were most likely to know his meaning , as ignatius , justin martyr , &c. should so widely mistake it : and then , that the whole christian world should for so many ages together be deceived in the ground and foundation of so important an article of faith , if it were true ; or if it were not , should be led into so gross and dangerous an error as this must needs be , if christ had no real existence before he was born into the world : and which would be necessarily consequent upon this , that no man did understand this passage of st. john aright before socinus . this very consideration alone , if there were no other , were sufficient to stagger any prudent man's belief of this interpretation . and as to the novelty of it , socinus himself makes no difficulty to own it ; nay he seems rather to rejoice and to applaud himself in it . unhappy man ! that was so wedded to his own opinion that no objection , no difficulty could divorce him from it . and for this i refer my self to his preface to his explication of this first chapter of st. john's gospel ; where you shall find these words concerning the passage now in controversy , quorum verus sensus omnium prorsus , qui quidem extarent , explanatores latuisse videtur , the true sense of which words , says he , seems to have been hid from all the expositors that ever were extant : and upon those words , v. 10. he was in the world , and the world was made by him , he hath this expression , quid autem hoc loco sibi velit johannes , à nemine quod sciam adhuc rectè expositum fuit , but what st. john means in this place was never yet , that i know of , by any man rightly explain'd : and schlictingius after him , with more confidence but much less decency , tells us , that concerning the meaning of those expressions , in the beginning , and of those which follow concerning the word , the ancient interpreters did ab apostoli mente delirare , went so far from the apostle's meaning as if they had rav'd and been out of their wits : which is so extravagantly said , and with so much contempt of those great and venerable names , who were the chief propagaters of christianity in the world , and to whom all ages do so justly pay a reverence , that nothing can be said in excuse of him but only that it is not usual with him to fall into such rash and rude expressions . but the man was really pinch'd by so plain and pressing a text , and where reason is weak and blunt passion must be whetted , the only weapon that is left when reason fails : and i always take it for graned , that no man is ever angry with his adversary but for want of a better argument to support his cause . and yet to do right to the writers on that side , i must own that generally they are a pattern of the fair way of disputing , and of debating matters of religion without heat and unseemly reflections upon their adversaries , in the number of whom i did not expect that the primitive fathers of the christian church would have been reckoned by them . they generally argue matters with that temper and gravity , and with that freedom from passion and transport which becomes a serious and weighty argument : and for the most part they reason closely and clearly , with extraordinary guard and caution , with great dexterity and decency , and yet with smartness and subtilty enough ; with a very gentle heat , and few hard words : vertues to be praised whereever they are found , yea even in an enemy , and very worthy our imitation : in a word , they are the strongest managers of a weak cause and which is ill founded at the bottom , that perhaps ever yet medled with controversy : insomuch that some of the protestants and the generality of the popish writers , and even of the jesuits themselves who pretend to all the reason and subtilty in the world , are in comparison of them but mere scolds and bunglers : upon the whole matter , they have but this one great defect that they want a good cause and truth on their side ; which if they had , they have reason , and wit , and temper enough to defend it . but to return to the business . that which i urge them withall , and that from their own confession , is this , that this interpretation of theirs is perfectly new , and unknown to the whole christian world before socinus ; and for that reason , in my opinion , not to be bragg'd of : because it is in effect to say that the christian religion , in a point pretended on both sides to be of the greatest moment , was never rightly understood by any since the apostles days , for fifteen hundred years together : and which makes the matter yet worse , that the religion which was particularly design'd to overthrow polytheism and the belief of more god , hath , according to them , been so ill taught and understood by christians for so many ages together , and almost from the very beginning of chistianity , as does necessarily infer a plurality of gods : an inconvenience so great as no cause , how plausible soever it may otherwise appear , is able to stand under and to sustain the weight of it . for this the socinians object to us at every turn , as the unavoidable consequence of our interpretation of this passage of st. john , and of all other texts of scripture produced by us to the same purpose , notwithstanding that this interpretation hath obtain'd in the christian church for so many ages : now whosoever can believe that the christian religion hath done the work for which it was principally design'd so ineffectually , must have very little reverence for it , nay it must be a marvellous civility in him if he believe it at all . all that can be said in this case is , that it pleases god many times to permit men to hold very inconsistent things , and which do in truth , though they themselves discern it not , most effectually overthrow one another . secondly , another mighty prejudice against this interpretation is this , that according to this rate of liberty in interpreting scripture , it will signify very little or nothing , when any person or party is concern'd to oppose any doctrine contained in it ; and the plainest texts for any article of faith , how fundamental and necessary soever , may by the same arts and ways of interpretation be eluded and render'd utterly ineffectual for the establishing of it : for example , if any man had a mind to call in question that article of the creed concerning the creation of the world , why might he not , according to socinus his way of interpreting st. john , understand the first chapter of genesis concerning the beginning of the mosaical dispensation , and interpret the creation of the heaven and the earth to be the institution of the jewish politie and religion , as by the new heavens and the new earth they pretend is to be understood the new state of things under the gospel ? and why may not the chaos signify that state of darkness and ignorance in which the world was before the giving of the law by moses ? and so on ; as a very learned divine of our own hath ingeniously shewn more at large . there is no end of wit and fancy , which can turn any thing any way , and can make whatever they please to be the meaning of any book , though never so contrary to the plain design of it , and to that sense which at the first hearing and reading of it is obvious to every man of common sense . and this , in my opinion , socinus hath done in the case now before us , by imposing a new and odd and violent sense upon this passage of st. john , directly contrary to what any man would imagine to be the plain and obvious meaning of it , and contrary likewise to the sense of the christian church in all ages down to his time ; who yet had as great or greater advantage of understanding st. john aright , and as much integrity as any man can now modestly pretend to : and all this only to serve and support an opinion which he had entertain'd before , and therefore was resolv'd one way or other to bring the scripture to comply with it : and if he could not have done it , it is greatly to be feared that he would at last have called in question the divine authority of st. john's gospel rather than have quitted his opinion . and to speak freely , i must needs say that it seems to me a much fairer way to reject the divine authority of a book , than to use it so disingenuously and to wrest the plain expressions of it with so much straining and violence from their most natural and obvious sense : for no doctrine whatsever can have any certain foundation in any book , if this liberty be once admitted , without regard to the plain scope and occasion of it to play upon the words and phrases with all the arts of criticism and with all the variety of allegory which a brisk and lively imagination can devise : which i am so far from admiring in the expounding of the holy scriptures , that i am always jealous of an over-labour'd and far-fetch'd interpretation of any author whatsoever . i do readily grant that the socinian writers have managed the cause of the reformation against the innovations and corruptions of the church of rome both in doctrine and practice , with great acuteness and advantage in many respects : but i am sorry to have cause to say that they have likewise put into their hands better and sharper weapons than ever they had before for the weakning and undermining of the authority of the h. scriptures , which socinus indeed hath in the general strongly asserted , had he not by a dangerous liberty of imposing a foreign and fore'd sense upon particular texts brought the whole into uncertainty . thirdly , which is as considerable a prejudice against this new interpretation of this passage of st. john as either of the former , i shall endeavour to shew that this point , of the existence of the word before his incarnation , does not rely only upon this single passage of st. john , but is likewise confirmed by many other texts of the new testament conspiring in the same sense and utterly incapable of the interpretation which socinus gives of it . i find he would be glad to have it taken for granted that this is the only text in the new testament to this purpose : and therefore he says very cunningly , that this doctrine of the existence of the son of god before his incarnation is too great a doctrine to be establish'd upon one single text : and this is is something , if it were true that there is no other text in the new testament that does plainly deliver the same sense : and yet this were not sufficient to bring in question the doctrine delivered in this passage of st. john. that god is a spirit will i hope be acknowledged to be a very weighty and fundamental point of religion , and yet i am very much mistaken if there be any more than one text in the whole bible that says so , and that text is only in st. john's gospel . i know it may be said , that from the light of natural reason it may be sufficiently prov'd that god is a spirit : but surely socinus of all men , cannot say this with a good grace ; because he denies that the existence of a god can be known by natural light without divine revelation : and if it cannot be known by natural light that there is a god , much less can it be known by natural light what god is , whether a spirit or a body . and yet after all it is very far from being true that there is but one text to this purpose ; which yet he thought fit to insinuate by way of excuse for the novelty and boldness of his interpretation ; of which any one that reads him may see that he was sufficiently conscious to himself , and therefore was so wise as to endeavour by this sly insinuation to provide and lay in against it . i have likewise another reason which very much inclines me to believe that socinus was the first author of this interpretation , because it seems to me next to impossible that a man , of so good an understanding as he was , could ever have been so fond of so ill-favour'd a child if it had not been his own . and yet i do not at all wonder that his followers came in to it so readily , since they had him in so great a veneration , it being natural to all sects to admire their master ; besides that i doubt not but they were very glad to have so great an authority as they thought him to be , to vouch for an interpretation which was so seasonably devis'd for the relief of their cause in so much danger to be overthrown by a text that was so plain and full against them . and how little ground there is for this insinuation , that this is the only text in the new testament to this purpose , i shall now shew from a multitude of other texts to the same sense and purpose with this passage of st. john. and i shall rank them under two heads . first , those which expresly assert the son of god to have been , and to have been in heaven with god , and partaker with him in his glory , before his incarnation and appearance in the world. secondly , those which affirm that the world and all creatures whatsoever were made by him . i. those texts which expresly assert the son of god to have been , and to have been in heaven with god , and partaker with him in his glory , before his incarnation and appearance in the world. no man hath ascended into heaven , but he that came down from heaven , the son of man who is in heaven : where the son is said to have come down from heaven , in respect of the union of his divinity with human nature and his special residence in it here below : and yet he is said to have come down from heaven as still to be in heaven : he that came down from heaven , the son of man who is in heaven , that is , in respect of his divinity by which he is every-where present : and he that came down from heaven is here called the son of man , by the same figure that his blood is elsewhere called the blood of god , the apostle ascribing that to one nature which is proper to the other : this we take to be the most natural and easie sense of this text , and most agreeable to the tenour of the new testament . again ; what and if ye shall see the son of man ascend up where he was before ? so that if he really ascended up into heaven after his resurrection , he was really there before his incarnation . before abraham was , says our b. saviour , i am ; the obvious sense of which words is , that he had a real existence before abraham was actually in being . again it is said , that jesus knowing that the father had given all things into his hands , and that he was come from god , and went to god , &c. and again ; for the father himself loveth you , because ye loved me , and have believed that i came out from god. i came forth from the father , and am come into the world ; again , i leave the world , and go to the father : this was so very plain , that his disciples who were slow enough of apprehension in other things , did understand this so well that upon this declaration of his they were convinced of his omniscience , which is an incommunicable property of the divinity : for so it immediately follows , his disciples said unto him , lord , now speakest thou plainly and speakest no parable : now are we sure that thou knowest all things , and needest not that any man should ask thee : by this we believe that thou camest forth from god. so that either this which i have all along declared must be the meaning of our saviour's words , or else his disciples were grosly mistaken and did not understand him at all : and if so , then surely our saviour before he had proceeded any further would have corrected their mistake and have set them right in this matter : but so far is he from doing that , that he allows them to have understood him aright : for thus it follows , jesus answered them , do ye now believe ? as if he had said , i am glad that you are at last convinc'd and do believe that i came from god , and must return to him ; and that i know all things , which none but god can do . is it now possible for any man to read this passage and yet not to be convinced that the disciples understood our saviour to speak literally ? but if his meaning was as the socinians would make us believe , then the disciples did perfectly mistake his words ; the contrary whereof is i think very plain and evident beyond all contradiction . again , and now , o father , glorify me with thine own self , with the glory which i had with thee , before the world was : this surely is not spoken of his being with god after his incarnation , and before his entrance upon his publick ministry : they have not i think the face to understand this expression , before the world was , of the new creation , but do endeavour to avoid it another way , which i shall consider by and by . and a little after , i have given them the words which thou gavest me , and they have received them , and known assuredly that i came from thee , and that thou didst send me . again , that which was from the beginning , which we have heard , which we have seen with our eyes , which we have looked upon and our hands have handled of the word of life : for the life was manifested , and we have seen it , and bear witness and shew unto you that eternal life , for so he calls the son of god , which was with the father , and was manifested unto us . and that he was not only with god before he assumed human nature , but also was really god , st. paul tells us : let this mind be in you , which was also in christ jesus , who being in the form of god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did not arrogate to himself to be equal with god , that is , he made no ostentation of his divinity : for this i take to be the true meaning of that phrase , both because it is so used by plutarch , and because it makes the sense much more easie and current , thus , who being in the form of god , did not assume an equality with god , that is , he did not appear in the glory of his divinity , which was hid under a veil of human flesh and infirmity ; but he emptied himself , and took upon him the form of a servant , and was made in the likeness of men , and being found in fashion as a man , or in the habit of a man , he became obedient to the death , &c. so that if his being made in the likeness and fashion of a man does signify that he was really man by his incarnation , then surely his being in the form of god when he took upon him the fashion and likeness of man and the form of a servant or slave , must in all reason signify that he was really god before he became man : for which reason the same apostle did not doubt to say , that god was manifested in the flesh . and now i hope that i have made it fully appear that the beginning of st. john's gospel is not the single and only text upon which we ground this great doctrine as socinus calls it , and as we really esteem it to be : for you see that i have produced a great many more ; to avoid the dint and force whereof the socinians do chiefly make use of these two answers . first , to those texts which say that he was in heaven and came down from heaven , they give this answer ; that our saviour some time before his entrance upon his publick ministry , they cannot agree precisely when , was taken up into heaven , and then and there had the will of god revealed to him , and was sent down from heaven again to make it known to the world. this is so very arbitrary and precarious a supposition that i must confess my self not a little out of countenance for them , that men of so much wit and reason should ever be put to so sorry and pitiful a shift . for can any man imagine that in so exact a history of our saviour's life , written by several persons , the relation of so important a matter as this , and of the circumstances of it , should be wholly omitted ? that we should have a particular account of his being carried into egypt in his infancy , and of the time when he was brought back from thence : of his disputing in the temple with the jewish doctors , and putting them to silence , when he was but twelve years of age : a punctual relation of his being baptized by john ; and how after that he was led by the spirit into the wilderness to be tempted of the devil , and was carried by that evil spirit from one place to another : but not one word of his being taken up by god into heaven , and of his coming down again from thence ; not the least intimation given either of the time or any other circumstance of so memorable a thing , upon which , according to the socinians , the authority of his mission and the divinity of his doctrine did so much depend : when so many things of so much less moment are so minutely and exactly reported , what can be the reason of this deep silence in all the evangelists concerning this matter ? but above all , it is to be wondred that st. john , who wrote his gospel last , and as eusebius tells us on purpose to supply the omissions of the other evangelists , should give no account of this thing , and yet , as the socinians suppose , should so often take it for granted and refer to it ; as when it is said that he came forth from god , and was sent from god , and came down from heaven , besides several other expressions to this purpose . who can believe this ? and can it then be reasonable to suppose such a thing ? and this without any ground from the history of the gospel , only to serve an hypothesis which they had taken up , and which they cannot maintain , unless they may have leave to make a supposition for which they have nothing in truth to say , but only that it is necessary to defend an opinion which they are resolved not to part with upon any terms . this is so inartificial , not to say absurd a way of avoiding a difficulty , to take for granted whatever is necessary to that purpose , that no man of common ingenuity would make use of it : and there is no surer sign that a cause is greatly distress'd than to be driven to such a shift . for do but give a man leave to suppose what he pleases and he may prove what he will , and avoid any difficulty whatever that can be objected to him . besides , that according to this device the son of god did not first come from heaven into the world , as the scripture seems every where to say , but first was in the world , and then went to heaven , and from thence came back into the world again : and he was not in the beginning with god , but was first in the world and afterwards with god ; whereas st. john says that the word was in the beginning , and then was made flesh and dwelt among us : but they say , that he first was made flesh , and then a great while after was in the beginning with god : a supposition which is quite contrary to all the texts which i have mention'd . nor do the several parts of this interpretation of theirs agree very well together . in the beginning , that is , say they , when the gospel first began to be publish'd , was the word ; and then , that is , in the beginning , he was with god , that is in heaven to receive from god that doctrine which he was to deliver to the world : but if by the beginning be meant the first publication of the gospel , he was not then with god , but had been with him and was come back from him before he entred upon his publick ministry , which they make to be the meaning of the beginning : and in the beginning he was god , that is say they , not god by nature but by office and divine constitution : and yet in this again they fall foul upon themselves , for they say he was not declared to be god till after his resurrection and his being advanced to the right hand of god : so that he was not god in their sense of the beginning , that is when he entred upon his publick ministry and began to preach the gospel . secondly , as to some other texts which speak of his existence before his incarnation , as that he was glorified with his father before the world was , and before abraham was , i am : these they interpret thus , that he was glorified with his father before the world was , and that he was before abraham was , viz. in the divine foreknowledg and decree : but then surely they do not consider that this is nothing but what might have been said of any other man and even of abraham himself , that before he was , that is , before he had a real and actual existence he was in the purpose and decree of god , that is , before he was , god did intend he should be : which is a sense so very flat , that i can hardly abstain from saying it is ridiculous . for certainly our saviour did intend by saying this of himself to give himself some preference and advantage above abraham , which this sense and interpretation does not in the least do : because of any other man , as well as of our b. saviour , it may as truly be said that he was in the foreknowledg and decree of god before abraham was born . and i cannot but observe further , that our saviour does not say before abraham was , i was ; but before abraham was , i am : which is the proper name of god , whereby is signified the eternal duration and permanency of his being : in which sense he is said by the apostle to the hebrews to be the same yesterday , to day , and for ever ; and so likewise he describes himself in st. john's vision , i am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beginning and the ending , saith the lord , which is , and which was , and which is to come , the almighty : and that this is spoken of the son you may see in the same chapter , where he says of himself , i am the first and the last : and so likewise he describes himself again , i am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beginning and the end , the first and the last : and that we may not doubt who it is that thus describes his own eternity , he continuing still to speak in the same person says , i jesus have sent mine angel , &c. after this i shall only observe that all these expressions are the common description which the scripture gives of the eternity of god , whose being is commensurate to all the several respects of duration , past , present , and to come : besides that the attribute of almighty is also a part of this description , which is so peculiar a property of god , i mean of him who is god by nature , that the scripture never gives it to any other . ii. i shall in the next place produce those texts which do expresly affirm that the world and all creatures whatsoever were made by him : and this will not only infer his existence before his incarnation , but from all eternity . and for this , besides this passage of st. john , we have the apostle to the hebrews most express , who says that by him god made the worlds : and st. paul likewise says the same more fully and particularly , calling jesus christ , who was the son of god , the first born of every creature , that is , as i have shewn in my former discourse , the heir and lord of the whole creation : for by him , says he , were all things created , that are in heaven and that are in earth , visible and invisible ; whether they be thrones or dominions , principalities or powers , for so he calls the several orders of angels : all things were created by him and for him , and he is before all things : or , as he is described in st. john's vision , he is the beginning of the creation of god , that is , the principle and efficient cause of the creation ; or else , he was when all things began to be made , and therefore must be before any thing was created , and for that reason could not be a creature himself ; and consequently , must of necessity have been from all eternity . now these texts must necessarily be understood of the old creation and of the natural world , and not of the moral world , and the renovation and reformation of the minds and manners of men by the gospel : for that was only the world here below which was reform'd by him , and not things in heaven ; not the invisible world , not the several orders of good angels , which kept their first station and have no need to be reform'd and made anew : nor the devil and his evil angels ; for though since the preaching of the gospel they have been under greater restraint and kept more within bounds , yet we have no reason to think that they are at all reform'd , but are devils still , and have the same malice and mind to do all the mischief to mankind that god will suffer them to do . so that these texts seem at first view to be very plain and pressing of themselves , but they appear to be much more convincing when we consider the groundless interpretations whereby they endeavour to evade the dint and force of them . for can any man that seriously attends to the perpetual style and phrase of the new testament , and to the plain scope and drift of the apostle's reasoning in these texts , be induc'd to believe that when st. paul tells us that all things were created by him , that are in heaven and that are in earth , visible and invisible ; whether they be thrones , or dominions , or principalities , or powers : i say , can any man of good sense persuade himself that by all this the apostle means no more than the moral renovation of the world here below , and the reformation of mankind by jesus christ , and his gospel which was preach'd unto them ? but there is yet one text more to this purpose , which i have reserv'd to the last place ; because i find schlictingius and crellius , in their joint comment upon it , to be put to their last shifts to avoid the force of it . it is in the epistle to the hebrews , at the beginning of it : where the apostle thus describes the son of god ; god , says he , hath in these last days spoken to us by his son , whom he hath constituted heir of all things , by whom also he made the worlds : from whence he argues the excellency of the gospel above the law : for the law was given by angels , but the gospel by the son of god ; whose preheminence above the angels he shews at large in the two first chapters of this epistle . and to this end he proves the two parts of the description which had been given of him , namely , that god had constituted him heir of all things , and that by him he made the worlds . first , that god had constituted him heir of all things , which is nowhere said of the angels : but of him it is said that was made so much better than the angels , as he hath by inheritance obtained a more excellent name than they : the angels are only called god's ministers , for which the apostle cites the words of the psalmist ; but to christ he gives the title of his son , and his first begotten , by virtue whereof he is heir of all things : for to which of the angels said he at any time , thou art my son , this day have i begotten thee ? and this i will agree with them to be spoken of christ with respect to his resurrection , by which , as st. paul tells us , he was powerfully declared to be the son of god. this is the first prerogative of christ above the angels : but there is a far greater yet behind ; for he proves , secondly , that he had not only the title of god given him ; but that he was truly and really god , because he made the world. that the title of god was given him he proves by a citation out of the psalmist , but unto the son he saith , thy throne , o god , is for ever and ever , &c. and that he was truly and really god because he made the world , he proves by a citation out of another psalm , where it is said of him , thou , lord , in the beginning hast laid the foundations of the earth , and the heavens are the works of they hands : they shall perish , &c. let us now see how schlictingius and crellius interpret this text cited out of the psalmist by the apostle as spoken of christ . they say , * that the author of this epistle could not have referr'd to christ the former words of this citation , which speak of the creation of heaven and earth , unless he had taken it for granted that christ is the most high god ; especially if they be understood , as they must necessarily be by those who take this for granted , to be spoken in the first place and directly to , or concerning , christ . for since all the words of the psalm are manifestly spoken of the most high god , but that christ is that god is not signified no not so much as by one word in that psalm , it is necessary that if you will have these words to be directed to christ , you must take it for granted that christ is that most high god of whom the psalmist there speaks . now we will join issue with these interpreters upon this concession , viz. that the author of this epistle could not have referr'd these words , which speak of the creation of heaven and earth , to christ , without taking it for granted that christ is truly that god who made the world. and if the author of this epistle does affirm these words of the psalmist to be spoken of christ , then they must acknowledge christ to be the true god who made heaven and earth : but the author of this epistle does as evidently affirm these words to be spoken to or of christ , as he does the words of any other text cited in this chapter : and for this i appeal to the common sense of every man that reads them . these interpreters indeed are contented that the latter part of this citation should be spoken of christ , but not the former : but why not the former as well as the latter ? when they have so expresly told us that all the words of this psalm are manifestly spoken of god. what is the mystery of this ? could they not as easily have interpreted the former part which speaks of the creation of heaven and earth , concerning the moral world , and the new creation or reformation of mankind by jesus christ and his gospel , as well as so many other plain texts to the same purpose ? no doubt they could as well have done it , and have set as good a face upon it when they had done it . but why then did they not do it ? it was for a reason which they had no mind to tell , but yet is not hard to be guessed at , namely , that if they had admitted the former words to have been spoken of christ they knew not what to do with the latter part of this citation , they shall perish , but thou remainest ; they shall wax old as agarment , and as a vesture shalt thou fold them up , and they shall be changed . what shall perish , and wax old , and be changed ? why , the earth and the heavens which the son had made , that is , the moral world , the reformation of mankind , and the new creation of things by the gospel : all these must have undergone the same fate with the natural world , and must not only have been defaced , but utterly destroy'd and brought to nothing . this they would not say , but they did see it , tho they would not seem to see it : and we may plainly see by this , that they can interpret a text right when necessity forceth them to it , and they cannot without great inconvenience to their cause avoid it : but when men have once resolv'd to hold fast an opinion they have taken up , it then becomes not only convenient but necessary to understand nothing that makes against it : and this is truly the present case . but in the mean time where is ingenuity and love of truth ? and thus i have , with all the clearness and brevity i could , search'd to the very foundations of this new interpretation of this passage of the evangelist , upon which the divinity of the son of god is so firmly established ; and likewise of the gross misinterpretations of several other texts to the same purpose in this evangelist , and in other books of the new testament : all which interpretations i have endeavoured to shew to be not only contrary to the sense of all antiquity , of which as socinus had but little knowledge , so he seems to have made but little account ; but to be also evidently contrary to the perpetual tenour and style of the h. scripture . before i go off from this argument , i cannot but take notice of one thing wherein our adversaries in this cause do perpetually glory as a mighty advantage which they think they have over us in this point of the divinity of the son of god , and consequently in that other point of the b. trinity : namely , that they have reason clearly on their side in this controversy , and that the difficulties and absurdities are much greater and plainer on our part than on theirs . here they are pleas'd to triumph without modesty , and without measure : and yet notwithstanding this , i am not afraid here likewise to join issue with them , and am contented to have this matter brought to a fair trial at the bar of reason , as well as of scripture expounded by the general tradition of the christian church : i say by general tradition , which next to scripture is the best and surest confirmation of this great point now in question between us , and that which gives us the greatest and truest light for the right understanding of the true sense and meaning of scripture not only in this , but in most other important doctrines of the christian religion . i am not without some good hopes , i will not say confidence , for i never thought that to be so great an advantage to any cause as some men would be glad to make others believe it is , hoping to help and support a weak argument by a strong and mighty confidence : but surely modesty never hurt any cause , and the confidence of man seems to me to be much like the wrath of man , which st. james tells us worketh not the righteousness of god , that is , it never does any good , it never serves any wise and real purpose of religion : i say , i am not without some good hopes , that i have in the foregoing discourses clearly shewn that the tenour of scripture and general tradition are on our side in this argument , and therefore i shall not need to give my self the trouble to examine this matter over again . now as to the point of reason , the great difficulty and absurdity , which they object to our doctrine concerning this mystery , amounts to thus much , that it is not only above reason , but plainly contrary to it . as to its being above reason , which they are loth to admit any thing to be ; this i think will bear no great dispute : because if they would be pleased to speak out , they can mean no more by this , but that our reason is not able fully to comprehend it : but what then ? are there no mysteries in religion ? that i am sure they will not say , because god whose infinite nature and perfections are the very foundation of all religion is certainly the greatest mystery of all other , and the most incomprehensible : but we must not , nay they will not for this reason deny , that there is such a being as god. and therefore if there be mysteries in religion , it is no reasonable objection against them that we cannot fully comprehend them : because all mysteries in what kind soever , whether in religion or in nature , so long , and so far as they are mysteries , are for that very reason incomprehensible . but they urge the matter much further , that this particular mystery now under debate is plainly contrary to reason : and if they can make this good , i will confess that they have gained a great point upon us . but then they are to be put in mind , that to make this good against us they must clearly shew some plain contradiction in this doctrine , which i could never yet see done by any . great difficulty i acknowledge there is in the explication of it , in which the further we go , beyond what god hath thought fit to reveal to us in scripture concerning it , the more we are entangled , and that which men are pleased to call an explaining of it , does in my apprehension often make it more obscure , that is , less plain than it was before ; which does not so very well agree with a pretence of explication . here then i fix my foot : that there are three differences in the deity , which the scripture speaks of by the names of father , son , and h. ghost , and every where speaks of them as we use to do of three distinct persons : and therefore i see no reason why in this argument we should nicely abstain from using the word person ; though i remember that st. jerome does somewhere desire to be excused from it . now concerning these three i might in the first place urge that plain and express text , there are three that bear record in heaven , the father , the word , and the h. ghost ; and these three are one : but upon this i will not now insist , because it is pretended that in some copies of greatest antiquity this verse is omitted ; the contrary whereof is i think capable of being made out very clearly : but this matter would be too long to be debated at present . however that be , thus much is certain and cannot be deni'd , that our saviour commanded his apostles to baptize all nations in the name of the father , son , and holy ghost : and that the apostles in their epistles do in their most usual form of benediction join these three together : and it is yet further certain , that not only the name and title of god , but the most incommunicable properties and perfections of the deity , are in scripture frequently ascribed to the son and the h. ghost ; one property only excepted , which is peculiar to the father as he is the principle and fountain of the deity , that he is of himself and of no other ; which is not , nor can be said of the son and h. ghost . now let any man shew any plain and downright contradiction in all this ; or any other difficulty besides this , that the particular manner of the existence of these three differences or persons in the divine nature , express'd in scripture by the names of father , son , aud h. ghost , is incomprehensible by our finite understandings , and inexplicable by us : in which i do not see what absurdity there is , since our adversaries cannot deny that many things certainly are , the particular manner of whose existence we can neither comprehend , nor explain . let us now see , whether the opinion of our adversaries hath not greater difficulties in it , and more palpable absurdities following from it . they say , that the son of god is a mere creature ; not god by nature , and yet truly and really god by office and by divine appointment and constitution ; to whom the very same honour and worship is to be given which we give to him who is god by nature . and can they discern no difficulty , no absurdity in this ? what ? no absurdity in bringing idolatry by a back-door into the christian religion , one main design whereof was to banish idolatry out of the world ? and will they in good earnest contest this matter with us , that the giving divine worship to a mere creature is not idolatry ? and can they vindicate themselves in this point any other way , than what will in a great measure acquit both the pagans and the papists from the charge of idolatry ? what ? no absurdity in a god as it were but of yesterday ? in a creature god , in a god merely by positive institution ; and this in opposition to a plain moral precept of eternal obligation , and to the fix'd and immutable nature and reason of things ? so that to avoid the shadow and appearance of a plurality of deities they run really into it , and for any thing i can see into downright idolatry , by worshipping a creature besides the creator , who is blessed for ever . they can by no means allow two gods by nature ; no more can we : but they can willingly admit of two gods ; the one by nature , and the other by office , to whom they are content to pay the same honour which is due to him who is god by nature . provided christ will be contented to be but a creature , they will deal more liberally with him in another way than in reason is fit ▪ and do they see no absurdity in all this ? nothing that is contrary to reason and good sense ? nothing that feels like inconsistency and contradiction ? do they consider how often god hath declar'd that he will not give his glory to another ? and that the apostle describes idolatry to be , the giving service , or worship , to things which by nature are no gods ? surely if reason guided by divine revelation were to chuse a god , it would make choice of one who is declared in scripture to be the only begotten of the father , the first and the last , the beginning and the end , the same yesterday , to day , and for ever : much rather than a mere creature , who did not begin to be till about seventeen hundred years ago . i only propose these things , without any artificial aggravation , to their most serious and impartial consideration ; after which i cannot think that these great masters of reason can think it so easy a matter to extricate themselves out of these difficulties . the god of truth lead us into all truth , and enlighten the minds of those who are in error , and give them repentance to the acknowledgment of the truth : for his sake who is the way , the truth , and the life . and thus much may suffice to have said upon this argument , which i am sensible is mere controversy : a thing which i seldom meddle with , and do not delight to dwell upon . but my text which is so very proper for this season hath almost necessarily engaged me in it : besides , that i think it a point of that concernment , that all christians ought to be well instructed in it . and i have chosen rather once for all to handle it fully and to go to the bottom of it , than in every sermon to be flurting at it , without saying any thing to the purpose against it : a way which in my opinion is neither proper to establish men in the truth nor to convince them of their error . i shall only at present make this short reflection upon the whole : that we ought to treat the holy scriptures as the oracles of god , with all reverence and submission of mind to the doctrine therein revealed : and to interpret them with that candour and simplicity which is due to the sincere declarations of god intended for the instruction and not for the deception and delusion of men : i say , we should treat them as the oracles of god , and not like the doubtful oracles of the heathen deities , that is , in truth of the devil ; which were contrived and calculated on purpose to deceive , containing and for the most part intending a sense directly contrary to the appearing and most obvious meaning of the words : for the devil was the first author of equivocation ; though the jesuits have since made it a lawful way of lying , which their father of whom they learn'd it had not credit and authority enough to do . and it deserves likewise to be very well considered by us , that nothing hath given a greater force to the exceptions of the church of rome against the h. scripture's being a sufficient and certain rule of faith , than the uncertainty into which they have brought the plainest texts imaginable for the establishing of doctrines of greatest moment in the christian religion , by their remote and wrested interpretation of them : which way of dealing with them seems to be really more contumelious to those h. oracles , than the downright rejecting of their authority : because this is a fair and open way of attacquing them , whereas the other is an insiduous , and therefore more dangerous way of undermining them . but as for us who do in good earnest believe the divine authority of the h. scriptures , let us take all our doctrines and opinions from those clear fountains of truth , not disturb'd and darkned by searching anxiously into all the possible senses that the several words and expressions of scripture can bear , and by forcing that sense upon them which is most remote and unnatural , and in the mean time wilfully overlooking and passing by that sense which is most obvious and easie to the common apprehension of any unbyass'd and impartial reader . this is to use the h. scriptures as the church of rome have done many holy and good men whom they are pleased to brand with the odious name of hereticks , to torture them till they speak the mind of their tormentors though never so contrary to their own . i will now conclude this whole discourse with a saying which i heard from a great and judicious man , non amo nimis argutam theologiam , i love no doctrines in divinity which stand so very much upon quirk and subtilty . and i cannot upon this occasion forbear to say , that those doctrines of religion and those interpretations of scripture have ever been to me the most suspected , which need abundance of wit and a great many criticisms to make them out : and considering the wisdom and goodness of almighty god , i cannot possibly believe but that all things necessary to be believ'd and practis'd by christians in order to their eternal salvation are plainly contain'd in the h. scriptures : god surely hath not dealt so hardly with mankind as to make any thing necessary to be believ'd or practis'd by us which he hath not made sufficiently plain to the capacity of the unlearned as well as of the learned . god forbid that it should be impossible for any man to be saved and to get to heaven without a great deal of learning to direct and carry him thither , when the far greatest part of mankind have no learning at all . it was well said by erasmus , that it was never well with the christian world since it began to be a matter of so much subtilty and wit for a man to be a true christian . sermon iii. concerning the incarnation of christ . preached in the church of st. lawrence jewry , december 21. 1680. john i. 14. the word was made flesh . the last year about this time , and upon the same occasion of the annual commemoration of the incarnation and nativity of our b. lord and saviour , i began to discourse to you upon these words : in which i told you were contained three great points concerning our saviour the author and founder of our religion . first , his incarnation , the word was made , or became flesh . secondly , his life and conversation here amongst us ; and dwelt among us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he pitched his tabernacle among us , he lived here below in this world , and for some time made his residence and abode with us . thirdly , that in this state of his humiliation he gave great and clear evidence of his divinity : whilst he appear'd as a man and lived amongst us , there were great and glorious testimonies given of him that he was the son of god ; and that in so peculiar a manner as no creature can be said to be : and we beheld his glory , the glory as of the only begotten of the father , full of grace and truth . i began with the first of these , namely his incarnation , the word was made flesh : for the full and clear explication of which words i proposed to consider these two things . i. the person here spoken of and who it is that is here said to be incarnate , or made flesh , namely the word . and this i have handled at large in my two former discourses upon this text. i shall now proceed in the ii. second place to give some account of the nature and manner of this incarnation , so far as the scripture hath thought fit to reveal and declare this mystery to us . the word was made flesh , that is , he who is personally called the word , and whom the evangelist hath so fully and clearly described in the beginning of his gospel , he became flesh , that is , assumed our nature and became man ; for so the word flesh is frequently used in scripture , for man or human nature . so that by the word 's becoming flesh , that is , man , the evangelist did not only intend to express to us that he assumed a human body without a soul , but that he became a perfect man , consisting of soul and body united . it is very probable indeed that the evangelist did purposely chuse the word flesh , which signifies the frail and mortal part of humanity , to denote to us the great condescension of the son of god in assuming our nature with all its infirmities , and becoming subject to frailty and mortality for our sake . having thus explain'd the meaning of this proposition , the word was made flesh , i shall in a further prosecution of this argument take into consideration these three things . first , i shall consider more distinctly what may reasonably be suppos'd to be implied in this expression of the word 's being made flesh . secondly , i shall consider the objections which are commonly brought against this incarnation of the son of god from the seeming impossibility , or incongruity of the thing . thirdly , and because , after all that can be said in answer to those objections , it may still appear to us very strange that god who could without all this circumstance , and condescension even almost beneath the majesty of the great god , at least as we are apt to think , have given laws to mankind , and have offer'd forgiveness of sins and eternal life upon their repentance for sins past , and sincere tho imperfect obedience for the future ; i say , it may seem strange , that notwithstanding this god should yet make choice of this way and method of our salvation : i shall therefore in the last place endeavour to give some probable account of this strange and wonderful dispensation , and shew that it was done in great condescension to the weakness and common prejudices of mankind ; and that when it is throughly consider'd it will appear to be much more for our comfort and advantage than any other way which the wisdom of this world would have been apt to devise and pitch upon . and in all this i shall , all along take either the plain declarations of scripture , or the pregnant intimations of it for my ground and guide . i. i shall consider more distinctly what may reasonably be supposed to be implied in this expression of the word 's being made flesh , namely , these five things . first , the truth and reality of the thing : that the son of god did not only appear in the form of human flesh , but did really assume it : the word was made flesh , as the evangelist expresly declares : for if this had been only a phantasme and apparition , as some hereticks of old did fancy , it would in all probability have been like the appearance of angels mentioned in the old testament , sudden and of short continuance , and would after a little while have vanish'd and disappear'd . but he dwelt among us and convers'd familiarly with us a long time , and for many years together ; and the scripture useth all the expressions which are proper to signify a real man , and a real human body , and there were all the signs and evidences of reality that could be : for the word is said to be made flesh , and christ is said to be of the seed of david according to the flesh , and to be made of a woman ; and all this to shew that he was a real man , and had a real and substantial body : for he was born , and by degrees grew up to be a man , and did perform all such actions as are natural and proper to men : he continued a great while in the world , and at last suffer'd and dy'd , and was laid in the grave ; he did not vanish and disappear like a phantasme or spirit , but he dyed like other men : and his body was raised again out of the grave ; and after he was risen , he conversed forty days upon earth , and permitted his body to be handled , and last of all was visibly taken up into heaven . so that either we must grant him to have had a real body , or we have cause to doubt whether all mankind be not mere phantasms and apparitions . for greater evidence no man can give that he is really clothed with and carries about him a true and substantial body , than the son of god did in the days of his flesh . it is to me very wonderful upon what ground , or indeed to what end , the hereticks of old , marcion and others , did deny the reality of christ's flesh . surely they had a great mind to be hereticks who took up so sensless an opinion for no reason , and to no purpose . secondly , another thing implyed in the word 's being made flesh , is , that this was done peculiarly for the benefit and advantage of men : the word was made flesh , that is , became man ; for so i have shewn the word flesh to be often used in scripture . and this the author of the epistle to the hebrews takes very special notice of as a great grace and favour of god to mankind , that his son appear'd in our nature , and consequently for our salvation ; as it is said in the nicene creed , who for us men and for our salvation came down from heaven , and was incarnate , &c. for verily , says the apostle , he took not on him the nature of angels , but of the seed of abraham , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he did not assume the angelical nature , so our translators understood the phrase ; but the word also signifies to take hold of a thing which is falling , as well as to assume or take on him : he did not take hold of the angels when they were falling , but suffered them to lapse irrecoverably into misery and ruine : but he took hold of human nature when it was falling , and particularly of the seed of abraham , and by the seed of abraham , that is , by himself , in whom all the nations of the earth were blessed , he brought salvation first to the jews , and then to the rest of mankind . the apostle chuses to derive this blessing from abraham , that so he might bring it nearer to the jews to whom he wrote this epistle , and might thereby more effectually recommend the gospel to them , and the glad tidings of that great salvation in which they had so peculiar an interest . and it is some confirmation of the interpretation i have given of that expression he took not on him , &c. that the evangelist uses the very same word for taking hold of one that was ready to sink : for so it is said of st. peter when he was ready to sink , that christ put forth his hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and caught hold of him , and saved him from drowning : and thus the son of god caught hold of mankind which was ready to sink into eternal perdition : he laid hold of our nature , or as it is express'd in the same chapter , he took part of flesh and blood , that in our nature he might be capable of effecting our redemption and deliverance . but it is no where said in scripture , not the least intimation given there , that the son of god ever shew'd such grace and favour to the angels : but the word became flesh , that is , became man : he did not assume the angelical nature , but was contented to be cloathed with the rags of humanity , and to be made in the likeness of sinful flesh , that is , of sinful man. thirdly , this expression of the word 's being made flesh may further imply his assuming the infirmities , and submitting to the miseries of human nature . this i collect from the word flesh , by which the scripture often useth to express our frail and mortal nature . the son of god did not only condescend to be made man , but also to become mortal and miseraable for our sakes : he submitted to all those things which are accounted most grievous and calamitous to human nature : to hunger and want , to shame and contempt , to bitter pains and agonies , and to a most cruel and disgraceful death : so that in this sense also he became flesh , not only by being cloathed with human nature , but by becoming liable to all the frailties and sufferings of it ; of which he had a greater share than any of the sons of men ever had : for never was sorrow like to his sorrow , nor suffering like to his sufferings , the weight and bitterness whereof was such as to wring from him , the meekest and most patient endurer of sufferings that ever was , that doleful complaint , my god , my god , why hast thou forsaken me ? fourthly , in this expression , the word was made flesh , is likewise implyed the union of the divinity with human nature in one person . and this the text expresseth in such words as seem to signifie a most perfect , and intimate , and vital union of the divine and human natures of christ in one person : the word was made , or became , flesh : which what else can it signify but one of these two things ? either that the eternal word and only begotten son of god was changed into a man , which is not only impossible to be , but impious to imagin : or else , that the son of god did assume our nature and became man by his divinity being united to human nature as the soul is vitally united to the body ; without either being changed into it , or confounded with it , or swallowed up by it , as the eutychian hereticks fancied the human nature of christ to be swallowed up of his divinity : which had it been so , st. john had expressed himself very untowardly when he says , the word became flesh ; for it had been quite contrary , and flesh had become the word , being changed into it , and swallowed up by it , and lost in it . the only thing then that we can reasonably imagine to be the meaning of this expression is this , that the son of god assumed our nature , and united himself with it , as our souls are united with our bodies : and as the soul and body united make one person , and yet retain their distinct natures and properties ; so may we conceive the divine and human natures in christ to be united into one person : and this without any change or confusion of the two natures . i say , the divinity united it self with human nature : for though flesh be only mentioned in the text , yet he did not only assume a human body , which was the heresie of apollinaris and his followers , upon a mistake of this and some other texts of scripture : but he assumed the whole human nature , that is , a human soul united to a real and natural body : for so i have shewn the word flesh to be frequently used in scripture , not only for the body but for the whole man , by an usual figure of speech : as on the other hand , soul is frequently used for the whole man or person : so many souls are said to have gone down with jacob into egypt , that is , so many persons . but this i need not insist longer upon , our saviour being so frequently in scripture , and so expresly said to be a man ; which could with no propriety of speech have been said , had he only assumed a human body : nor could he have been said to have been made in all things like unto us , sin only excepted , had he only had a human body but not a soul : for then the meaning must have been , that he had been made in all things like unto us , that is , like to a man , that only excepted which chiefly makes the man , that is , the soul : and the addition of those words , sin only excepted , had been no less strange ; because a human body , without a soul , is neither capable of being said to have sin , or to be without it . and this may suffice to have been spoken in general concerning that great mystery of the hypostatical , as they that love hard words love to call it , or personal union of the divine and human natures in the person of our b. saviour : in the more particular explication whereof it is not safe for our shallow understandings to wade further than the scripture goes before us , for fear we go out of our depth and lose our selves in the profound inquiry into the deep things of god , which he has not thought fit in this present state of darkness and imperfection to reveal more plainly and fully to us . it ought to be thought sufficient , that the scripture speaking of the same person , jesus christ our b. saviour , doth frequently and expresly call him both god and man : which how it can be so easily conceived upon any other supposition than that of the union of the divine and human natures in one person , i must confess that i am not able to comprehend . fifthly and lastly , all this which i have shewn to be implyed in this proposition , the word was made flesh , does signifie to us the wonderful and amazing condescension and love of god to mankind in sending his son into the world , and submitting him to this way and method for our salvation and recovery . the word was made flesh : what a step is here made in order to the reconciling of men to god ? from heaven to earth ; from the top of glory and majesty to the lowest gulf of meanness and misery : the evangelist seems here to use the word flesh , which signifies the meanest and vilest part of humanity , to express to us how low the son of god was contented to stoop for the redemption of man. the word was made flesh : two terms , at the greatest distance from one another , are here brought together : the son of god is here expressed to us by one of his highest and most glorious titles , the word , which imports both power and wisdom ; christ the power of god , and the wisdom of god , as the apostle calls him : and human nature is here described by its vilest part , flesh ; which imports frailty and infirmity : the word became flesh , that is , submitted to that from which it was at the greatest distance : he who was the power of god , and the wisdom of god , submitted not only to be called , but really to become a frail and miserable man ; not only to assume our nature , but to put on all the infirmities , and which is the greatest of all , the mortality of it . and this is the great mystery of godliness , that is , of the christian religion , that god should be manifested in the flesh , and become man , with a most gracious and merciful design to bring man back again to god : that he should become a miserable , and a mortal man to save us from eternal death , and to make us partakers of everlasting life : that the son of god should condescend to inhabit our vile nature , to wear rags and to become a beggar for our sakes ; and all this not only to repair those dismal ruins which sin had made in it , and to restore us to our former estate ; but to better and advance our condition , and by degrees to bring us to a state of much greater perfection and happiness than that from which we fell . and that he should become man on purpose that he might dwell among us , and converse with us , and thoroughly instruct us in our duty , and shew us the way to eternal life by his heavenly doctrine , and as it were take us by the hand and lead us in that way by the perfect and familiar example of a most blameless and holy life ; shewing us how god himself thought fit to live in this world , when he was pleased to become man. that by conversing with us in the likeness and nature of man , he might become a human , and in some sort an equal and familiar , an imitable and encouraging example of innocency and goodness , of meekness and humility , of patience and submission to the will of god under the forest afflictions and sufferings , and in a word a most perfect pattern of a divine and heavenly conversation upon earth . and that by this means we might for our greater encouragement in holiness and vertue , see all that which the law of god requires of us exemplified in our nature , and really performed and practised by a man like our selves . and that likewise in our nature he might conquer and triumph over the two great enemies of our salvation , the world and the devil : and by first suffering death , and then overcoming it , and by rescuing our nature from the power of it by his resurrection from the dead , he might deliver us from the fear of death , and give us the glorious hopes of a blessed immortality : for by assuming our frail and mortal nature he became capable of suffering and of shedding his precious blood for us , and by that means of purchasing forgiveness of sins and eternal redemption for us . and further yet , that by being subject to the miseries and infirmities of humanity , he might from his own experience , the surest and most sensible sort of knowledge and instruction , learn to have a more compassionate sense of our infirmities , and be more apt to commiserate us in all our sufferings and temptations , and more ready to succour us labouring under them . and finally , that as a reward of his obedience and sufferings in our nature , he might in the same nature be exalted to the right hand of the majesty on high , there to continue for ever to make intercession for us . ii. i shall in the next place consider the objections against the incarnation of the son of god , from the supposed impossibility and incongruity of the thing . i shall mention three , and endeavour in as few words as i can to give a clear and satisfactory answer to them . first , it is objected , that the incarnation of the son of god as i have explained it , neccessarily supposing an union of the divinity with human nature is , if not altogether impossible , yet a very unintelligible thing . now that there is no impossibility in the thing seems to be very evident from the instance whereby i have endeavoured to illustrate it , of the union between the soul and the body of man , which we must acknowledge to be a thing possible , because we are sure that it is ; and yet no man can explain , either to himself or to any one else , the manner how it is , or can be conceived to be ; but for all that we are certain , as we can be of any thing , that it is so . and is it not every whit as possible for god , if he so please , to unite himself to human nature , as it is for the soul to be united to the body ? and that we are not able to conceive the manner how this is or can be done , ought not in reason to be any prejudice against the truth and certainty of the thing : this indeed may make it seem strange to us , but by no means incredible : because we do most firmly believe a great many things to be , the manner of whose being we do not at all comprehend . and therefore i take it for an undoubted principle which no man can gainsay , that to assure us that a thing really is , it is not necessary for us to know the manner how it is , or can be : it is sufficient for us to know , that the thing is not impossible ; and of that we have the very best demonstration that can be , if we be sure that it is . secondly , supposing this thing to be possible , and capable in any measure to be understood , which yet i have shewn not to be necessary to our firm belief of it : it is further objected , that it seems to be a thing very incongruous , and much beneath the dignity of the son of god , to be united to human nature , and to submit to so near an allyance with that which is so very mean and despicable : yea to be infinitely more below him , than for the greatest prince in this world to match with the poorest and most contemptible beggar . but herein surely we measure god too much by our selves , and because we who are evil have seldom so much goodness as to stoop beneath our selves for the benefit and good of others , we are apt to think that god hath not so much goodness neither : and because our ill nature , and pride , and folly , as indeed all pride is folly , will not suffer us to do it , we presently conclude that it does not become god. but what pliny said to the emperour trajan concerning earthly kings and potentates , is much more true of the lord of glory , the great king of heaven and earth ; cui nihil ad augendum fastigium supereft , hoc uno modo crescere potest , si se ipse submittat , securus magnitudinis suae , he that is at the top , and can rise no higher , hath yet this one way left to become greater , by stooping beneath himself ; which he may very safely do , being secure of his own greatness . the lower any being , be he never so high , condescends to do good , the glory of his goodness shines so much the brighter . men are many times too proud and stiff to bend , too perverse and ill natur'd to stoop beneath their own little greatness for the good of others : but god , whose ways are not as our ways , and whose thoughts are as much above our low and narrow thoughts as the heavens are high above the earth , did not disdain nor think it below him to become man for the good of mankind ; and as much as the divinity is capable of being so , to become miserable to make us happy . we may be afraid that if we humble our selves we shall be despis'd , that if we stoop others will get above us and trample upon us : but god , though he condescend never so low , is still secure of his own greatness , and that none can take it from him . so that in truth , and according to right reason , it was no real diminution or disparagement to the son of god to become man for the salvation of mankind : but on the contrary , it was a most glorious humility , and the greatest instance of the truest goodness that ever was . and therefore the apostle to the hebrews , when he says that christ glorifyed not himself to be made an high-priest , but was appointed of god to this office , as was aaron● , does hereby seem to intimate that it was a glory to the son of god to be made an high-priest for the sons of men : for though it was a strange condescention , yet was it likewise a most wonderful argument of his goodness , which is the highest glory of the divine nature . in short , if god for our sakes did submit himself to a condition which we may think did less become him , here is great cause of thankfulness , but none surely of cavil and exception : we have infinite reason to acknowledge and admire his goodness , but none at all to upbraid him with his kindness , and to quarrel with him for having descended so much beneath himself to testifie his love to us and his tender concernment for our happiness : besides , that when we have said all we can about this matter , i hope we will allow god himself to be the best and most competent judge what is fit for god to do ; and that he needs not to take counsel of any of his creatures , what will best become him in this or any other case : behold in this thou art not just ; i will answer thee , that god is greater than man : why dost thou dispute against him ? for he giveth not account of any of his matters . thirdly , if our reason could get over this difficulty , and admit that god might become man ; yet it seems very unsuitable to the son of god and to his great design of instructing and reforming mankind , to appear in so low and suffering a condition . this , to the heathen philosophers , who as the apostle tells us by wisdom knew not god , did not only seem unreasonable but even ridiculous : so st. paul tells us , we , says he , preach christ crucified , to the jews a stumbling block , and to the greeks foolishness : to think that so poor and mean a man was fit to give laws to mankind , and to awe the minds of men by the authority of his doctrine : that one who was put to death himself should be believed by others when he promised to them life and immortality in another world , could not but appear very strange and unreasonable . for answer to this ; besides other excellent reasons and ends which the scripture expresly assigns of our b. saviour's humiliation , in his assuming our nature with the frailties and miseries of it : as that he might be a teacher , and an example to us : that by his bitter passion he might make expiation for sin , and ●et us a pattern of the greatest meekness and patience under the greatest provocations and sufferings : that having suffered so grievously himself , he might know how to commiserate and pity us in all our temptations and sufferings : that by death he might destroy him that had the power of death , that is , the devil ; and might deliver those who through fear of death were all their life-time subject to bondage : i say , besides all this , it was of great use that the great teacher and reformer of mankind should live in so mean and afflicted a condition , to confront the pride and vanity of the world by this consideration that the son of god , and the very best man that ever was , was a beggar , and had not where to lay his head : and likewise to convince men of these two great truths , that god may grievously afflict those whom he dearly loves ; and , that it is possible for men to be innocent and contented in the midst of poverty , and reproach , and sufferings . had our b. saviour appeared in the person and pomp of a great temporal prince , the influence of his authority and example would probably have made more hypocrites and servile converts , but not have persuaded men one jot more to be inwardly holy and good . the great arguments that must do that , must not be fetch'd from the pomp and prosperity of this world , but from the great and eternal recompences of the other . and it is very well worth our observation that nothing puzzled cesar vaninus , who was perhaps the first , and the only martyr for atheism that ever was ; i say , nothing puzzled him more , than that he could not from the history of our saviour's life and actions , written by the evangelists with so native a simplicity , fasten upon him any probable imputation of a secular interest and design in any thing that he said or did . no doubt but vaninus , before he made this acknowledgment , had searched very narrowly into this matter ; and could he have found any colour for such an imputation , he would have thought it sufficient to have blasted both him and his religion . you may be pleased to consider further , that it was the opinion of the wisest jews , that the best men , the children of god who called god their father , were many times exposed to the greatest sufferings and reproaches for the trial of their faith , and meekness , and patience , as we may see at large in the wisdom of solomon , where speaking of the malice and enmity of the wicked to one that was eminently righteous , he brings them in saying after this manner , let us lie in wait for the righteous , because he is not for our turn ; he is clean contrary to our doings : he upbraideth us with our offending the law , and objecteth to our infamy the transgressions of our youth : he professeth to have the knowledge of god , and he calleth himself the child of the lord : he is grievous unto us even to behold ; for his life is not like other mens , his ways are of another fashion : we are esteemed of him as counterfeits , he abstaineth from our ways as from filthiness : he pronounceth the end of the just to be blessed , and maketh his boast that god is his father : let us see if his words be true , and what shall happen in the end of him : for if the just man be the son of god , he will help him , and deliver him from the hands of his enemies : let us examine him with despitefulness and torture , that we may know his meekness and prove his patience : let us condemn him to a shameful death , &c. this is so exact a character of our b. saviour , both in respect of the holiness and innocency of his life , and of the reproaches and sufferings which he met with from the wicked and malicious jews , who persecuted him all his life , and at last conspir'd his death , that whoever reads this passage can hardly forbear to think it a prophetical description of the innocency and sufferings of the b. jesus : for he certainly in the most eminent manner was the son of god , being called by the evangelist , the only begotten of the father . or if this was not a prediction concerning our b. saviour , yet thus much at least may be concluded from it , that in the judgment of the wisest among the jews , it was not unworthy of the goodness and wisdom of the divine providence to permit the best man to be so ill treated by wicked men : and further , that in their judgment the innocency and vertues of an eminently righteous man are then set off to the best advantage , and do shine forth with the greatest lustre , when he is under the hardest circumstances of suffering and persecution from an evil world. add to this likewise , that the best and wisest of the heathen philosophers do frequently inculcate such doctrines as these : that worldly greatness and power are not to be admir'd , but rather to be despis'd by a wise man : that men may be very good , and dear to the gods , and yet liable to the greatest miseries and sufferings in this world. that whoever suffers unjustly , and bears it patiently , gives the greatest testimony to goodness , and does most effectually recommend piety and vertue , as things of greater value than the ease and pleasure of this present life : nay further , that a good man cast into the hardest circumstances of poverty and misery , of reproach and suffering , is the fittest person of all other to be the minister , and apostle and preacher of god to mankind ; which are the very words of arian a heathen philosopher , in his discourses of epictetus . now surely they who say such things have no reason to object to our b. saviour his low and suffering condition , as misbecoming one that was to be the great teacher and reformer of the world. and as to that part of the objection , that he who so freely promised immortality to others could not , or however did not save himself from death : this vanisheth into nothing when we consider , that he rescued himself from the power of the grave : and it is so far from being ridiculous to rely upon his promise of raising us up from the dead , that the objection it self is really so . for can any thing be more reasonable than to rely upon him for our hopes of immortality , who by rising from the grave himself , and by conquering the powers of death and darkness , and triumphing openly over them by his visible ascension into heaven , hath given so plain and sensible a demonstration to all mankind that he is able to make good to the uttermost all the glorious promises which he hath made to us of a blessed resurrection to eternal life and happiness in another world ? to him be glory and dominion for ever and ever . amen . sermon iv. concerning the incarnation of christ . preached in the church of st. lawrence jewry , december 28. 1680. john i. 14. the word was made flesh , &c. the third and last thing which i proposed upon this argument of the incarnation of the son of god was , to give some account of this dispensation , and to shew that the wisdom of god thought fit thus to order things , in great condescension to the weakness and common prejudices of mankind : and that when all things are duly weigh'd and consider'd it will appear much more for our comfort and advantuge , than any other way which the wisdom of men would have been most apt to devise and pitch upon . and it is the more necessary to give some account of this matter , because after all that hath hitherto been said in answer to the objections against it , it may still seem very strange to a considering man that god , who could without all this circumstance and condescension have done the business for which his son came into the world and appear'd in our nature , that is , could have given the same laws to mankind , and have offer'd to us the forgiveness of our sins and eternal life upon our repentance for sins past , and a sincere endeavour of obedience for the future : i say , that notwithstanding this , he should yet make choice of this way for the redemption and recovery of fallen man , by sending his son in our nature , to accomplish this design . and in the handling of this argument i shall , as i said before , all along take the express declarations , or at least the pregnant intimations of scripture for my ground and guide : it being always safest to take the reasons of the divine counsels and actions from god himself : and in the first place , i make no manner of doubt to say , that it would be a great presumption and boldness in any man to affirm that the infinite wisdom of god could not have brought about the salvation of men by any other way , than by this very way in which he hath done it . for why should we take upon us to set limits to infinite wisdom , and pretend to know the utmost extent of it ? but since god hath been pleased to pitch upon this way rather than any other , this surely ought to be reason enough to satisfie us of the peculiar wisdom and fitness of it , whether the particular reasons of it appear to us or not . and yet it cannot be denied to be a very noble argument , and well worthy our consideration , to enquire into the reasons of this dispensation , and to assign them particularly , if we can . for i look upon mysteries and miracles in religion to be much of the same nature , and that a great reverence is due to both where they are certain , and necessary in the nature and reason of the thing : but neither of them are easily to be admitted without necessity , and very good evidence . secondly , i consider in the next place that in the several revelations which god hath made of himself to mankind , he hath with great condescension accommodated himself , both as to manner and degree of them , to the condition , and capacity , and other circumstances of the persons and people to whom they were made . particularly we find that the dispensation of god towards the jewish nation was full of condescension to the temper , and prejudices , and other circumstances of that people . for the religion and laws which god gave them were far from being the best and most perfect in themselves ; in which sense some understand that passage in the prophet ezekiel , where it is said that god gave them statutes which were not good , that is , very imperfect in comparison of what he could and would have given them , had they been capable of them ; and yet such as were very well suited and fitted to their present capacity and circumstances . thirdly , i observe yet further ; that though the christian religion , as to the main and substance of it , be a most perfect institution , being the law of nature reviv'd and perfected ; yet upon a due consideration of things it cannot be denied that the manner and circumstances of this dispensation are full of condescension to the weakness of mankind and very much accommodated to the most common and deeply radicated prejudices of men concerning god and religion ; and peculiarly fitted to remove and root them out of the minds of men , by substituting something in the place of them of as near a compliance with them as was consistent with the honour of almighty god , and the great design of the christian religion . it is not easie to give a certain account of the true original of some notions and prejudices concerning god and religion which have generally obtained in the world , in that variety of religions , and the different ways of worship and superstition which have been in several nations of the earth : but in history and fact this is certain , that some notions , and those very gross and erroneous , did almost universally prevail even among those who did extremely differ in the particular forms and modes of their superstition . and though some of these were much more tolerable than others , yet god seems to have had great consideration of some very weak and gross apprehensions of mankind concerning religion . and , as in some of the laws given by moses god was pleased particularly to consider the hardness of the hearts of that people ; so he seems likewise to have very much suited the dispensation of the gospel and the method of our salvation , by the incarnation and sufferings of his son , to the common prejudices of mankind ; especially of the heathen world , whose minds were less prepared for this dispensation than the jews , if we consider the light and advantages which the jewish nation had above the gentile world : that so by this means and method he might wean them by degrees from their gross conceptions of things , and rectify more easily their wrong apprehensions by gratifying them in some measure , and in a gracious compliance with our weakness by bending and accommodating the way and method of our salvation to our weak capacity and imperfect conceptions of things . fourthly , and that god hath done this in the dispensation of the gospel will i think very plainly appear in the following instances ; in most of which i shall be very brief , and only insist somewhat more largely upon the last of them . 1st . the world was much given to admire mysteries in religion . the jews had theirs ; several of which by god's own appointment were reserv'd and kept secret in a great measure from the people ; others were added by the superstition of after ages , and held in equal or rather greater veneration than the former : and the heathen likewise had theirs ; the devil always affecting to imitate god so far as served his wicked and malicious design of seducing mankind into idolatry and the worship of himself : and therefore the scripture always speaks of the heathen idolatry as the worship of devils , and not of god : so that almost every nation had their peculiar and celebrated mysteries ; most of which were either very odd and phantastical , or very lewd and impure , or very inhuman and cruel , and every way unworthy of the deity . but the great mystery of the christian religion , the incarnation of the son of god ; or , as the apostle calls it , god manifested in the flesh ; was such a mystery , as for the greatness and wonderfulness , for the infinite mercy and condescension of it , did obscure and swallow up all other mysteries . for which reason the apostle , in allusion to the heathen mysteries and in contempt of them , speaking of the great mystery of the christian religion says , without controversy great is the mystery of godliness , god was manifested in the flesh , &c. since the world had such an admiration for mysteries , he instanceth in that which was a mystery indeed ; a mystery beyond all dispute , and beyond all comparison . 2dly . there was likewise a great inclination in mankind to the worship of a visible and sensible deity : and this was a main root and source of the various idolatries in the heathen world. now to take men off from this , god was pleased to appear in our nature ; that they who were so fond of a visible deity might have one to whom they might pay divine worship without danger of idolatry , and without injury to the divine nature : even a true and natural image of god the father , the fountain of the deity ; or , as the apostle to the hebrews describes the son of god , the resplendency or brightness of his fathers glory , and the express character or image of his person . 3dly . another notion which had generally obtained among mankind , was concerning the expiation of the sins of men and appeasing the offended deity by sacrifice , upon which they supposed the punishment due to the sinner was transferred , to exempt him from it : especially by the sacrifices of men , which had almost universally prevailed in the gentile world. and this notion of the expiation of sin , by sacrifices of one kind or other , seems to have obtained very early in the world , and among all other ways of divine worship to have found the most universal reception in all times and places . and indeed a great part of the jewish religion and worship was a plain condescension to the general apprehensions of men concerning this way of appeasing the deity by sacrifice : and the greatest part of the pagan religion and worship was likewise founded upon the same notion and opinion , which because it was so universal seems to have had its original from the first parents of mankind ; either immediately after the creation , or after the flood ; and from thence , i mean as to the substance of this notion to have been derived and propagated to all their posterity . and with this general notion of mankind , whatever the ground and foundation of it might be , god was pleased so far to comply as once for all to have a general atonement made for the sins of all mankind by the sacrifice of his only son , whom his wise providence did permit by wicked hands to be crucified and slain . but i shall not at present insist any further upon this ; which requires a particular discourse by it self , and may by god's assistance in due time have it . 4thly . another very common notion and very rife in the the heathen world , and a great source of their idolatry , was their apotheoses or canonizing of famous and eminent persons , who in their life time had done great things and some way or other been great benefactors to mankind , by advancing them after their death to the dignity of an inferiour kind of gods fit to be worship'd by men here on earth , and to have their prayers and supplications address'd to them as proper and powerful mediators and intercessors for them with the superiour gods : to these they gave the titles of hero's and semidei , that is , half gods ; though the notion of a being that is just half-infinite seems to me very hard to be conceiv'd and defin'd . now to take men off from this kind of idolatry , and to put an end to it , behold one in our nature exalted to the right hand of the majesty on high ; to be worshipped by men and angels : one that was the truly great benefactor of mankind : one that was dead , and is alive again , and lives for evermore , to make intercession for us . 5thly . to give but one instance more , which i have already intimated : the world was mightily bent upon addressing their requests and supplications , not to the deity immediately , because their superstition thought that too great a presumption , but by some mediators between the gods and them , who might with advantage in this humble manner present their requests so as to find acceptance . to this end they made use of the daemons or angels , and of their hero's , or deifyed men whom i mentioned before , by whom they put up their prayers to the supreme gods , hoping by their intercession , and patronage of their cause , to obtain a gracious answer of them . in a gracious compliance with this common apprehension , and thereby more easily and effectually to extirpate this sort of idolatry , which had been so long , and so generally practised in the world , god was pleased to constitute and appoint one in our nature to be a perpetual advocate and intercessor in heaven for us , to offer up our prayers to god his father , and to obtain mercy for us and grace to help in time of need . and for ever to take us off from all other mediators , we are expressly told in scripture that as there is but one god to whom we are to pray , so there is but one mediator between god and men , the man christ jesus , by whom we are to offer up our prayers to god : and that we need not look out for any other , since the apostle to the hebrews tells us , that he is able to save to the uttermost all those that come to god by him , seeing he lives for ever to make intercession for us . and for this reason the church of rome is altogether inexcusable in this point , for introducing more mediators and intercessors , more patrons and advocates in heaven for us : and this not only without any necessity , for who can add any vertue and efficacy to the powerful and prevalent intercession of the son of god ? but likewise in direct contradiction to the express constitution and appointment of god himself , who says there is but one mediator between god and men , and they say there ought to be many more , not only the b. virgin , but all the saints and angels in heaven . besides that by this very thing they revive one notorious piece of the old pagan idolatry , which god so plainly design'd to extinguish by appointing one only mediator between god and men. by this condescension likewise god hath given us the comfortable assurance of a most powerful and a perpetual intercessor at the right hand of god in our behalf . for if we consider christ as man and of the same nature with us , bone of our bone , and flesh of our flesh , so very nearly allied and related to us , we may easily believe that he hath a most tender care and concernment for us : that he sincerely wisheth our happiness , and will by all means seek to procure it , if we our selves by our own willful obstinacy do not hinder it , and resist the kindness and the counsel of god against our selves : for if we be resolv'd to continue impenitent , there is no help for us ; we must die in our sins , and salvation it self cannot save us . but to proceed ; it cannot surely but be matter of greatest consolation to us , that the man christ jesus who is now so highly exalted at the right hand of god , and who hath all power in heaven and earth committed to him , is our patron and advocate in heaven to plead our cause with god : since we cannot but think , that he who was pleased to become brother to us all does bear a true affection and good will to us : and that he who assumed our nature will heartily espouse our cause , and plead it powerfully for us ; and will with all possible advantage recommend our petitions and requests to god. but then if we consider further , that he did not only take our nature , but likewise took our infirmities and bore them many years , in which he had long and continual experience of the saddest sufferings to which human nature is subject in this world , and was tempted in all things like as we are : this gives us still greater assurance that he who suffer'd and was tempted himself cannot but be touched with a lively sense of our infirmities , and must have learn'd by his own sufferings to compassionate ours , and to be ready to succour us when we are tempted , and to afford us grace and help suitable to all our wants and infirmities : for nothing gives us so just a sense of the sufferings of others as the remembrance of our own , and the bitter experience of the like sufferings and temptations in our selves . and this the apostle to the hebrews doth very particularly insist upon as matter of greatest comfort and encouragement to us , that the son of god did not only assume our nature , but was made in all things like unto us , and during his abode here upon earth did suffer and was tempted like as we are : for verily , says the apostle , he took not on him the nature of angels , but of the seed of abraham : wherefore in all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful high-priest in things pertaining to god : for in that he himself suffered being tempted , he is able to succour them that are tempted . and again exhorting the jews who were newly converted to christianity to continue stedfact in their profession , notwithstanding all the sufferings to which upon that account they were exposed ; he comforts them with this consideration , that we have at the right hand of god so powerful an advocate and intercessor for us as the son of god , who is sensible of our case , having suffered the same things himself , and therefore we cannot doubt of his compassion to us and readiness to support us in the like sufferings : seeing then , says he , that we have a great high priest that is passed into the heavens , jesus the son of god , let us hold fast our profession : for we have not an high-priest that cannot be touched with the feeling of our infirmities , but was in all points tempted like as we are , yet without sin : from whence he concludes , that having such an intercessor we may with great confidence and assurance address our supplications to god for his mercy and help in all our wants and weakness , to supply the one , and to assist the other : let us therefore , says he , come boldly to the throne of grace , that we may obtain mercy and find grace to help in time of need , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace for seasonable relief . so that our b. saviour and redeemer , now that he is advanced to heaven and exalted to the right hand of god , is not unmindful of us in this height of his glory and greatness ; but with the tenderest affection and compassion to mankind doth still prosecute the design of our salvation ; and in vertue of his meritorious obedience and sufferings , which he presents to god continually , he offers up our prayers to him , and pleads our cause with him , and represents to him all our wants and necessities , and procures for us a favourable answer of our prayers , and supplies of grace and strength proportionable to our temptations and infirmities . and thus , by vertue of this prevalent intercession of his with god for us , our sins are forgiven , and our wants supplied , and our requests granted , and the gracious assistance and supports of god's h. spirit are seasonably afforded to us , and we are kept by the mighty power of god through faith unto salvation : in a word , all those blessings and benefits are procured for us by his intercession in heaven , which he purchased for us by his blood upon earth . so that in this method of our salvation , besides many other gracious condescensions which god hath made to the weakness and prejudices of mankind , our b. saviour hath perfectly supplied the two great wants concerning which mankind was at so great a loss before , namely the want of an effectual expiatory sacrifice for sin upon earth , and of a prevalent mediator and intercessor with god in heaven . and he hath , in great goodness and condescension to our inveterate prejudices concerning these things , taken effectual care fully to supply both these wants ; having appeared in the end of the world to take away sin by the sacrifice of himself ; and in vertue of that sacrifice appearing now in heaven in the presence of god for us , he is become our perpetual advocate and a most prevalent intercessor with god in our behalf . for instead of the various and endless sacrifices of the jews and heathen , the son of god hath by one sacrifice for sins perfected for ever them that are sanctified : and instead of the mediation of daemons and hero's , to offer up our prayers to god , which were the intercessors made use of among the heathen , we have one mediator between god and men , appointed by god himself , even the son of god , who is entred into heaven it self , there to appear in the presence of god for us : and to assure us that he commiserates our case and hath a true and tender sense of our infirmities and sufferings , the very manner of his intercession for us , as the scripture represents it to us , is a plain demonstration of the thing : for he intercedes for us in heaven by representing to god his father his sufferings upon earth ; and pleading them in our behalf : so that the very argument which he useth to god for us cannot but stir up compassion in him towards us , and whilst he represents his own sufferings in our behalf , we cannot think that he is unmindful and insensible of ours . you see then that in this dispensation of god for our salvation , by sending his son in our nature , things are not only suited in great condescension to our apprehensions , but are likewise in great compassion to us every way fitted for our comfort and encouragement . god hath made him our great patron and advocate who was our sacrifice and propitiation . and surely we have all the reason in the world to believe that he who in the days of his flesh humbled himself and became obedient to the death for our sakes , will be ready to do us all good offices now that he is advanced to the right hand of god ; that he who dyed for us upon earth , now that he lives again will make intercession for us in heaven and perfect that salvation which he purchased for us upon the cross . and therefore we find in scripture that as the purchasing of our salvation is ascribed to the death and sufferings of christ , so the perfecting of it is attributed to his intercession for us at the right hand of his father : wherefore , says the apostle to the hebrews , he is able to save to the uttermost all those that come to god by him , seeing he liveth for ever to make intercession for us : he dyed once to purchase these benefits , but he lives for ever to procure them for us , and to apply them to us : and now that he is in heaven , he is as intent upon our concernments and lays our happiness as much to heart as when he dwelt here among us on earth , and poured out his blood a sacrifice for sin upon the cross : and that when he lived here below he suffer'd and was tempted as we are , this very consideration gives us the greatest assurance possible that he is still touched with the feeling of our infirmities and hath a lively sense of our sufferings ; and consequently , that he doth compassionate our case and will use all his power and interest for our advantage , for our seasonable support and succour in all our trials and sufferings . but besides the wonderful gondescension of this dispensation , there is likewise in the fifth and last place , a great congruity and fitness in the thing it self ; and this method of our salvation which the wisdom of god hath pitched upon is in many other respects very much for our real benefit and comfort . for by this means we have a perfect and familiar example of holiness and obedience in our own nature , by which we plainly see that god requires nothing of us , but what he himself when he submitted to become man did think fit to do : for being made of a woman , he was of necessity made under the law , and by assuming human nature he became naturally subject to the laws and conditions of his being . and here likewise is a provision made for the expiation and forgiveness of our sins , in a way not only very honourable to the justice of god and the authority of his laws , but likewise very effectual to discountenance sin and to deter men from it ; since god did not think fit to forgive the sins of men without great sufferings and that in our nature : for though god was willing to save the sinner , yet rather than encouragement should be given to sin by letting it go unpunish'd , he was contented to give up the dearly beloved of his soul to be a sarcifice and propitiation for the sins of the whole world. by the same means also we have a most powerful antidote against the fear of suffering , and particularly against the fear of death one of the greatest slaveries of human nature : so also the apostle to the hebrews tells us , that for this cause christ himself also took part of flesh and blood , that by death he might destroy him that had the power of death , that is the devil ; and might deliver those who through fear of death were all their life-time subject to bondage . again , we have hereby full assurance of a blessed immortality in another life , because in our nature death and all the powers of darkness were baffled and overcome . the death of christ , which could not have been without his incarnation ; and so likewise his resurrection from the dead and his ascension into heaven , are sensible demonstrations to all mankind of a blessed immortality after death ; which is the most powerful motive in the world to obedience and a holy life . and lastly , we may upon this account promise to our selves a fair and equal trial at the judgment of the great day , because we shall then be judged by a man like our selves . our saviour and judge himself hath told us , that for this reason god hath committed all judgment to the son , because he is the son of man. and this in human judgments is accounted a great privilege , to be judged by those who are of the same rank and condition with our selves , and who are likely to understand best and most carefully to examine and consider all our circumstances , and to render our case as if it were their own . so equitably doth god deal with us , that we shall be acquitted or condemned by such a judge as according to human measures we our selves should have chosen ; by one in our own nature who was made in all things like unto us , that only excepted which would have rendered him incapable of being our judge , because it would have made him a criminal like our selves . and therefore the apostle offers this as a firm ground of assurance to us that god will judge the world in righteousness , because this judgment shall be administred by a man like our selves ; he hath , saith he , appointed a day wherein be will judge the world in righteousness , by that man whom be bath ordained , &c. i shall now only make a practical inference or two from what hath been delivered upon this argument and so conclude this whole discourse . first , the serious consideration of what hath been said concerning the incarnation of our b. saviour should effectually prevail with us to comply with the great end and design of the son of god's becoming man and dwelling amongst us , and of his doing and suffering all those things which are recorded of him in the history of his life and death written by the h. evangelists : i say , the consideration hereof should persuade us all to comply with the great design of all this , which is the reformation of mankind and the recovery of us out of that sinful and miserable estate into which we were fallen : because the salvation which the son of god hath purchased for us , and which he offers to us by the gospel , is not to be accomplished and brought about any other way than by our forsaking our sins and reforming our lives . the grace of god , which hath appeared to all men and brings salvation , will not make us partakers of it in any other way , nor by any other means , than by teaching us to deny ungodliness and worldly lusts , and to live soberly and righteously , and godly in this present world. god sent his son jesus to bless us , by turning us away every one from his iniquities ; and unless this change be effectually wrought in us , we are utterly incapable of all the blessings of the gospel of christ . all that he hath done for us without us will avail us nothing , unless we be inwardly transformed and renewed in the spirit of our minds ; unless we become new creatures , unless we make it the continual and sincere endeavour of our lives to keep the commandments of god. for the scripture is most express and positive in this matter ; that without holiness no man shall see the lord : that every man that hath this hope in him , that is , in christ to be saved by him , must purifie himself even as be is pure . we do not rightly and truly believe that jesus christ came into the world to save sinners , if we be not also thoroughly convinced that it is as necessary for us to leave our sins , as to believe this most faithful and credible saying . the obedience and sufferings of our b. saviour are indeed accounted to us for righteousness , and will most certainly redound to our unspeakable benefit and advantage upon our performance of the condition which the gospel doth require on our part , namely , that every man that names the name of christ depart from iniquity : and the grace of god's h. spirit is ready to enable us to perform this condition , if we earnestly ask it , and do sincerely co-operate with it : provided we do what we can on our part , god will not be wanting to us on his. but if we receive the grace of god in vain , and take no care to perform the condition , and do neglect to implore the grace and assistance of god's h. spirit to that purpose , we have none to blame but our selves ; because it is then wholly our own fault if we fall short of that happiness which christ hath purchased , and promised to us upon such easie and reasonable conditians as the gospel proposeth . but i no where find that god hath promised to force happiness upon the negligent , and a reward upon the wicked and slothful servant : a gift may be given for nothing , but surely a reward does in the very nature of it always suppose some service . none but a righteous man is capable of a righteous mans reward : and st. john hath sufficiently cautioned us not to think our selves righteous unless we be doers of righteousness : little children , says he , let no man deceive you , he that doth righteousness is righteous , even as he is righteous . this is so very plain a text , that if men were not either very easie to be deceived by others , or very willing to deceive themselves , they could not possibly mistake the meaning of it : and therefore i will repeat it once more , little children , let no man deceive you ; he that doth righteousness is righteous even as he is righteous . secondly , the other inference which i would make from the precedent discourse is this , that with all possible thankfulness we should acknowledge and adore the wonderful goodness and condescension of almighty god in sending his only begotten son into the world in our nature , to be made flesh , and to dwell amongst us in order to our recovery and salvation : a method and dispensation not only full of mercy and goodness , but of great condescension to our meanness , and of mighty vertue and efficacy for our redemption and deliverance from the guilt and dominion of sin ; and upon all accounts every way so much for our benefit and advantage . so that well may we say with st. paul , this is a faithful saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a credible word , and worthy of all acceptation , that is , fit to be embraced and entertained with all possible joy and thankfulness , that jesus christ came into the world to save sinners . what an everlasting fountain of the most invaluable blessings and benefits to mankind is the incarnation of the son of god ? his vouchsafing to assume our nature , and to reside and converse so long with us ? and what are we , that the eternal and only begotten son of god should condescend to do all this for us ? that the high and glorious majesty of heaven should stoop down to the earth , and be contented to be clothed with misery and mortality ? that he should submit to so poor and low a condition , to such dreadful and disgraceful sufferings for our sakes ? for what are we ? vile and despicable creatures , guilty and unworthy , offenders and apostates , enemies and rebels . blessed god! how great is thy goodness ? how infinite are thy tender mercies and compassions to mankind ? that thou should'st regard us whilst we neglected thee , and remember us in our low condition when we had forgotten thee days without number , and shouldst take such pity on us when we shewed none to our selves ; and whilst we were thy declared and implacable enemies should'st express more kindness and good will to us , than the best of men ever did to their best friends . when we reflect seriously upon those great things which god hath done in our behalf , and consider that mighty salvation which god hath wrought for us ; what thanks can we possibly render , what acknowledgments shall we ever be able to make , i do not say equal but in any wise meet and becoming , to this great benefactor of mankind ? who , when we had so highly offended and provok'd him , and so foolishly and so fatally undone our selves ; when we were become so guilty and so miserable , and so much fitter to have eternally been the objects of his wrath and indignation than of his pity and compassion , was pleas'd to send his own , his only son into the world to seek and save us ; and by him to repair all our ruines , to forgive all our iniquities , to heal all our spiritual diseases , and to crown us with loving kindness and tender mercies . and what sacrifices of praise and thanksgiving should we also offer up to this gracious and most merciful redeemer of ours , the everlasting son of the father , who debased himself so infinitely for our sakes , and when he took upon him to deliver man did not abhor the virgins womb : who was contented to be born so obscurely and to live all his life in a poor and persecuted condition ; and was pleased both to undergo and to overcome the sharpness of death , that he might open the kingdom of heaven to all believers ? every time we have occasion to meditate upon this , especially when we are communicating at his h. table and receiving the blessed symbols and pledges of his precions death and passion : how should our hearts burn within us and leap for joy ? how should the remembrance of it revive and raise our spirits , and put us into an extasie of love and gratitude to this great friend and lover of souls : and with the b. mother of our lord , how should our souls , upon that blessed occasion , magnify the lord , and our spirits rejoyce in god our saviour ? the holy men of old were transported with joy at the obscure and confused apprehension and remote foresight of so great a blessing , at so great a distance : it is said of abraham the father of the faithful , that he saw his day afar off and was glad : how should we then be affected with joy and thankfulness , to whom the son of god and b. saviour of men is actually come ? he is come many ages ago , and hath enlightened a great part of the world with his glory . yea , he is come to us , who were in a manner separated from the rest of the world : to us is this great light come , who had so long sate in darkness and the shadow of death : and this mighty salvation which he hath wrought for us is near to every one of us that is willing to lay hold of it , and to accept it upon those gracious terms and conditions upon which it is offer'd to us in his h. gospel . and by his coming he hath delivered mankind from that gross ignorance and thick darkness which covered the nations : and we know that the son of god is come , and hath given us an understanding to know him that is true : and we are in him that is true , even in his son jesus christ : this is the true god , and eternal life . and then it immediately follows , little children , keep your selves from idols . what can be the meaning of this caution ? and what is the connection of it with the foregoing discourse ? it is plainly this : that the son of god by his coming had rescued mankind from the sottish worship of idols ; and therefore he cautions christians to take great heed of relapsing into idolatry by worshipping a creature , or the image and likeness of any creature instead of god. and because he foresaw that it might be objected to christians , as in fact it was afterwards by the heathen , that the worship of christ , who was a man , was as much idolatry as that which the christians charged the heathen withal : therefore st. john effectually to prevent the force of this plausible objection , though he perpetually , throughout his gospel declares christ to be really a man , yet he expresly also affirms him to be god , and the true god ; and consequently , christians might safely pay divine worship to him without fear or danger of idolatry : we are in him that is true , even in his son jesus christ : this is the true god , and eternal life : little children , keep your selves from idols . but this i am sensible is a digression , yet such a one as may not be alltogether useless . to proceed then in the recital of those great blessings which the coming of the son of god hath brought to mankind . he hath rescued us from the bondage of sin , and from the slavery of satan : he hath openly proclaimed pardon and reconciliation to the world : he hath clearly revealed eternal life to us , which was but obscurely made known before , both to jews and gentiles ; but is now made manifest by the appearance of our lord and saviour jesus christ , who hath abolished death , and brought life and immortality to light by the gospel : he hath purchased this great blessing for us ; and is ready to confer it upon us , if we will be contented to leave our sins and to be saved by him : a condition without which as salvation is not to be had , so if it were , it would not be desirable , it could not make us happy ; because our sins would still separate between god and us , and the guilt and horrour of our own minds would make us eternally miserable . and now surely we cannot but thus judge , that all the praises and acknowledgments , all the service and obedience which we can possibly render to him , are infinitely beneath those infinite obligations which the son of god hath laid upon the sons of men by his coming into the world to save sinners . what then remains , but that at all times , and more especially at this season we gratefully acknowledge and joyfully commemorate this great and amazing goodness of god to us , in the incarnation of his son for the redemption and salvation of the sinful and miserable race of mankind ? a method and dispensation of the divine grace and wisdom , not only full of mercy and condescension , but of great power and vertue to purifie our hearts and to reform our lives ; to beget in us a fervent love of god our saviour , and a perfect hatred and detestation of our sins , and a stedfast purpose and resolution to lead a new life , following the commandments of god and walking in his ways all the days of our life . in a word , a method that is every way calculated for our unspeakable benefit and comfort . since then the son of god hath so graciously condescended to be made in all things like unto us , sin only excepted ; let us aspire to be as like to him as is possible in the exemplary holiness and vertues of his life . we cannot be like him in his miracles , but we may in his mercy and compassion : we cannot imitate his divine power , but we may resemble him in his innocency and humility , in his meekness and patience . and as he assumed human nature , so let us re-assume humanity which we have in great measure depraved and put off ; and let us put on bowels of mercy towards those that are in misery , and be ready to relieve the poor for his sake , who being rich , for our sakes became poor , that we through his poverty might be made rich . to conclude , let us imitate him in that which was his great work and business here upon earth , and which of all other did best become the son of god ; i mean in his going about doing good : that by giving glory to god in the highest , and by endeavouring as much as in us lies to procure and promote peace on earth , and good will amongst men , we may at last be made meet to be made partakers of the inheritance of the saints in light : through the mercies and merits of our b. saviour and redeemer . amen . almighty god , who hast given us thy only begotten son to take our nature upon him , and as at this time to be born of a pure virgin : grant that we being regenerate and made thy children by adoption and grace , may daily be renewed by thy holy spirit ; through the same our lord jesus christ , who liveth and reigneth with thee and the same spirit , ever one god , world without end . amen . sermon v. concerning the sacrifice and satisfaction of christ , &c. heb. ix . 26. but now once hath he appeared in the end of the world , to take away sin by the sacrifice of himself . among many other great ends and reasons for which god was pleased to send his son into the world to dwell amongst us , this was one of the chief , that by a long course of the greatest innocency and the greatest sufferings in our nature he might be capable to make a perfect expiation of sin : but now once in the end of the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the conclusion of the ages , that is in the last age of the world , which is the gospel age , hath he appeared to take away sin by the sacrifice of himself . the general design of god in sending his son into the world was to save mankind from eternal death and misery , and to purchase for us eternal life and happiness . so the author of our salvation himself tells us , that god so loved the world , that he gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting life . now in order to the procuring of this salvation for us , the impediments and hindrances of it were to be removed : these were the guilt , and the dominion of sin : by the guilt of sin we were become obnoxious to the wrath of god and to eternal condemnation , and by the defilement and dominion of it we were incapable of the happiness of heaven and the reward of eternal life . to remove these two great hindrances two things were necessary : the forgiveness of sins past in order to our deliverance from the wrath of god and the eternal torments of the next life ; and the reformation of our hearts and lives to make us capable of eternal life and happiness in another world. and both these , if god had so pleased , might for any thing we certainly know to the contrary , have been effected by the abundant mercy and powerful grace of god , without this wonderful method and dispensation of sending his son in our nature to take away sin by the sacrifice of himself : but it seems the wisdom of god thought fit to pitch upon this way and method of our salvation , and no doubt for very good reasons ; amongst which these three seem to be very obvious and very considerable . first , to vindicate the honour of his laws , which if sin had gone altogether unpunish'd would have been in great danger of falling into contempt . for if god had proclaimed a general pardon of sin to all mankind , without any testimony of his wrath and displeasure against it , who would have had any great veneration for his laws , or have believed in good earnest that the violation of them had been either so extremely offensive to him , or so very dangerous to the sinner ? therefore to maintain the honour of his laws , rather than sin should pass unpunisn'd god would lay the punishment of it upon his only begotten son , the dearest person to him in the world : which is a greater testimony of his high displeasure against sin , and of his tender regard and concernment for the honour of his laws , than if the sinner had suffered the punishment due to it in his own person . secondly , another reason of this dispensation , and that likewise very considerable , was , that god might forgive sin in such a way as yet effectually to discountenance and discourage it , and to create in us the greatest horror and hatred of it : which could not have been by an absolute pardon , without any punishment inflicted , or satisfaction made to the honour of his justice . for had sin been so easily forgiven , who would have been sensible of the great evil of it , or afraid to offend for the future ? but when god makes his own son a sacrifice , and lays upon him the punishment due for the iniquities of us all , this is a demonstration that god hates sin as much , if it be possible , as he loved his own son. for this plainly shews what sin deserves , and what the sinner may justly expect , if after this severity of god against it he will venture to commit it . and if this sacrifice for sin , and the pardon purchased by it , be not effectual to reclaim us from sin , and to beget in us an eternal dread and detestation of it : if we sin wilfully after so clear a revelation of the wrath of god from heaven against all ungodliness and unrighteousness of men , there remains no more sacrifice for sin , but a certain fearful looking for of judgment and fiery indignation to consume the adversaries . for what could god do more to testify his displeasure against sin , and to discountenance the practice of it , than to make his only son an offering for sin , and to give him up to be wounded for our transgressions , and bruised for our iniquities ? in what clearer glass can we at once behold the great evil and demerit of sin , and the infinite goodness and mercy of god to sinners , than in the sorrows and sufferings of the son of god for our sins and for our sakes ? thirdly , another reason of this dispensation seems to have been a gracious condescension and compliance of almighty god with a certain apprehension and persuasion , which had very early and universally obtained among mankind , concerning the expiation of sin and appeasing the offended deity by sacrifices : by the sacrifices of living creatures , of birds and beasts ; and afterwards by human sacrifices and the blood of their sons and daughters : by offering to god , as the expression is in the prophet , their first-born for their transgression , and the fruit of their body for the sin of their souls . and this notion of the expiation of sin by sacrifice , whether it had its first rise from divine revelation , and was afterwards propagated from age to age by tradition : i say , from whence soever this notion came , it hath of all other notions concerning religion , excepting those of the being of god , and his providence , and of the recompences of another life , found the most universal reception , and the thing hath been the most generally practised in all ages and nations , not only in the old , but in the new discovered parts of the world. and indeed a very great part of the jewish religion , which was instituted by god himself , seems to have been a plain condescension to the general apprehension of mankind , concerning this way of appeasing the offended deity by sacrifices : as it was also a figure of that great and effic●cious sacrifice which should in due time be offer'd to god to make atonement once for all for the sins of all mankind . and the apostle to the hebrews doth very particularly insist upon this condescension of god to them , in the dispensation of the gospel : and whereas they apprehended so great a necessity of an high-priest and of sacrifices to make expiation for the sins of the people , that it was an established principle among them , that without shedding of blood there was no remission of sins ; god was pleased to comply so far with these notions and apprehensions of theirs , as to make his own son both a priest and a sacrifice , to do that once for all which their own high-priest pretended to do year by year . and 〈…〉 hence the same apostle takes 〈…〉 to recommend to them 〈…〉 covenant and dispensation 〈…〉 gospel , as having a greater 〈…〉 perfect high-priest and a 〈◊〉 excellent sacrifice , than were the high-priests and the sacrifices under the law ; the son of god having by one sacrifice of himself obtained eternal redemption for us , and perfected for ever them that are sanctified . and this apprehension prevailed no less in the heathen world , and proceeded to the sacrifices of men , even of their first-born . and with this apprehension , not to countenance but to abolish it , god was pleased to comply so far as to make a general atonement for the sins of mankind by the death of his son , appearing in our nature to become a voluntary sacrifice for us : god permitting him to be unjustly put to death and his blood to be shed by the malice of men , in appearance as a malefactor , but in truth as a martyr ; and accepting of his death as a meritorious sacrifice and propitiation for the sins of the whole world : that by this wise counsel and permission of his providence he might for ever put an end to that barbarous and inhuman way of serving god which had been so long in use and practice among them : the son of god by the voluntary sacrifice of himself having effected all that at once , and for ever , which mankind from the beginning of the world had in vain been endeavouring to accomplish by innumerable and continual sacrifices ; namely , the pardon of their sins , and perfect peace and reconciliation with god. for these ends and reasons , and perhaps for many more as great and considerable as these which our shallow understandings are not able to fathom , the wisdom of god hath pitched upon this way and method of delivering mankind from the guilt and dominion of sin by the sacrifice of his son. and to this end it was requisite that he should appear in our nature and dwell amongst us for some considerable time , that by a long course of the greatest innocency and of the greatest sufferings in our nature he might be capable of making a perfect expiation of sin. so that two things were requisite to qualify him for this purpose ; perfect innocency and obedience , and great sufferings in our nature , even to the suffering of death . both these the scripture declares to be neccessary qualifications of a person capable to make expiation of sin ; and both these were found in the person of our b. saviour . first , unspotted innocency and perfect obedience . this the scripture testifies concerning him , and the whole course of his life and actions . he was in all points tempted like as we are , yet without sin , saith the apostle to the hebrews . he always did the things which pleased god , as he testifies concerning himself , and we are sure that his witness is true . he did no sin , neither was guile found in his mouth , as st. peter tells us of him. and this was necessary to qualify him for the perfect expiation of sin , whether we consider him as a priest , or as a sacrifice . as a priest , he could not have been fit to make expiation for the sins of others , had he not been without sin himself . and this the apostle tells us is one great advantage of our high-priest under the gospel , above the high-priest under the law , who being a sinner himself , as well as those for whom he offer'd , had need to offer for himself before he could make so much as a legal expiation for the sins of others : but a perfect and effectual expiation of sin , so as to purge the conscience from the guilt of it , cannot be made but by an high-priest who is holy and innocent himself ; for such an high-priest , saith the apostle , became us , that is , now under the dispensation of the gospel , when a perfect expiation of sins is to be made , such an high-priest is necessary , as is holy , harmless , undefiled , separate from sinners , who needs not as those high-priests , that is as the high-priests under the law , to offer up sacrifice first for his own sins , and then for the people : the plain force of which argument is this , that he who will be qualified to make atonement for the sins of others must be without sin himself . and then if we consider christ as a sacrifice for sin ; perfect holiness is necessary to make a sacrifice acceptable and available for the expiation of sin. the necessity of this was typified by the quality of the expiatory sacrifices under the law : the beasts that were to be offered were to be without spot and blemish : to which the apostle alludes , speaking of the quality and efficacy of the sacrifice of christ : how much more , says he , shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your consciences from dead works to serve the living god ? and to the same purpose st. peter , forasmuch as ye know ye were not redeemed with corruptible things , as silver and gold , but with the precious blood of christ , as of a lamb without blemish and without spot , &c. hereby intimating , that nothing less than the perfect innocency and holiness of him who was to be a sacrifice for us could have expiated the guilt of our sins and purchased eternal redemption for us . secondly , great sufferings likewise in our nature , even to the suffering of death , were requisite to the perfect expiation of sin : i say , even to the suffering of death . for the sacrifices which were to make expiation , were to be slain . and it was a constant maxim and principle among the jews , and the apostle more than once in this epistle seems to allow and confirm it , that without shedding of blood there was no remission of sins . not that god could not have pardoned sin without satisfaction made to his justice , either by the suffering of the sinner himself , or of a sacrifice in his stead : but , according to the method and dispensation which the wisdom of god had pitched upon , he was resolved not to dispense forgiveness in any other way . for which reason he seems either to have possess'd mankind with this principle , or to have permitted them to be so persuaded , that sin was not to be expiated but by blood , that is , either by the death of the sinner , or of the sacrifice . now the life of our b. saviour , as well as his death , was made up of sufferings of one kind or other : continual sufferings from his cradle to his cross , from the time he drew his first breath to his giving up of the ghost : and not only continual sufferings , but the greatest that ever were , considering the dignity of the person that suffered , and the nature of the sufferings : considering likewise that these sufferings were not only wholly undeserved on his part , but unmerited also on ours , for whose sake he submitted himself to them : nay , on the contrary , he had obliged to the utmost those for whom and by whom he suffered , and continued still to oblige them by the greatest blessings and benefits purchased and procured for them by those very sufferings which with so much malice and cruelty they inflicted on him . had our b. saviour been a mere man , the perfect innocency and unspotted purity of his whole life ; his zeal to do the will of god , and his delight in doing it ; his infinite pains and unwearied diligence in going about doing good : his constant obedience to god in the most difficult instances , and his perseverance in well doing , notwithstanding the ill usage and hard measure , the bitter reproaches and persecutions he met withal for it , from a wicked and ill natured world : his perfect submission to the will of god , his invincible patience under the greatest and bitterest sufferings , and his infinite charity to his enemies and persecutors : these must needs be highly acceptable to god , and if man could merit of god , likely enough to be available for the sins of others . but our saviour and our sacrifice being the son of god in our nature ; and he voluntarily assuming it , and submitting to the condition of humanity in its lowest and most miserable state , sin only excepted ; and his being contented to live a life of doing good and suffering evil , and at last to be put to death and slain a sacrifice for us : the dignity of the person who did and suffered all this for us , and his dearness to god , must needs add a mighty value to so perfect an obedience and such patient sufferings ; so as to render them a full , perfect and sufficient sacrifice , oblation and satisfaction for the sins of the whole world. and all this being willingly performed in our nature , and accepted by god as done upon our account , may reasonably be presumed to redound to our benefit and advantage , as much as if we our selves had performed it in our own persons : nothing being so proper , and so available to make an hon●urable amends and satisfaction to the justice of god for the sins of all mankind , as the voluntary obedience and sufferings of human nature in a person of so great dignity and dearness to god as his eternal and entirely beloved son. now that expiation of sin was made by the sufferings of christ in our stead , i shall endeavour to make good these three ways . first , from plain testimonies of h. scripture , declaring this matter to us as clearly and fully as it is possible for words to do it . secondly , from the nature and intention of expiatory sacrifices , both among the jews and heathen ; to which the death of christ is in the new testament so frequently compared , and in point of vertue and ●fficacy to take away sin infinitely preferred to it . thirdly , by vindicating this method and dispensation of the divine wisdom from the objections which are brought against it ; and by shewing that there is nothing in it that is unreasonable , or any wise unworthy of god. i. i shall produce some plain testimonies of h. scripture which declare this matter as clearly and fully as it is possible for words to do it ; namely , that the son of god , in order to the effectual expiation of sin , suffered in our stead , and bore the wrath of god for us , and made a perfect atonement for sin , and obtained eternal redemption for us . this the scripture declares to us in great variety of expressions ; as , that christ died for us , and for our sins ; that he was a sacrifice for us , and a propitiation for the sins of the whole world , that is , of all mankind ; that be bare our sins in his own body on the tree , and appeared to take away sin by the sacrifice of himself ; that we are justified in his blood , and redeemed by the price of it ; and in very many other expressions to the same purpose . and this is so evidently the scope and meaning of these expressions , that it cannot be denied without offering the greatest violence imaginable to the h. scriptures . for can any man think that god would have used so many expressions in scripture , the plain and most obvious sense of all which is that the son of god suffered for our sins and in our stead , if this had not been his design and meaning ? would not this be in effect to say , that god hath written a great book to puzzle and confound , but not to instruct and teach mankind ? i will at present single out some few of those many texts of scripture which might be produced to this purpose : he hath made him to be sin for us , who knew no sin , that is , he hath made him who had no sin himself a sacrifice for our sins . again ; and walk in love , as christ also hath loved us and given himself for us , an offering and a sacrifice to god. st. peter to the same purpose tells us , that christ also hath once suffered for sins , the just for the unjust , that he might bring us to god , being put to death in the flesh : here christ is said to have suffered for sin ; and to declare that the apostle did not only mean that christ suffered upon the occasion of our sins , but that he suffered in the place and stead of the sinner , he adds , the just for the unjust , that is , the son of god , who was innocent and had no sin , suffered for us who were sinners ; or as it is elsewhere express'd , he bare our sins in his own body on the tree . it is true indeed , that christ suffered for our benefit and advantage ; which the socinians would have to be all that is meant in the texts which i have cited : but then it ought to be considered , that christ's suffering for our benefit and advantage does by no means exclude , nor is any wise inconsistent with his suffering in our stead . for whoever suffers in another man's stead , and to save him from suffering , does undoubtedly suffer for his benefit and advantage , and gives the best demonstration of it that can be : but the manner of the expression , if compared with other parallel texts of scripture , and especially with what is so often said of our saviour's being a sacrifice , which i shall have occasion further to urge by and by : i say the manner of the expression , if well considered , will appear to any man that is not contentious to signify our saviour's suffering instead of the sinner . but not to argue from words and phrases , i will produce two texts which declare this matter so plainly , that the force of them is not to be avoided without the most shameful wresting and perverting of them . this is my commandment , says our saviour , that you love one another , as i have loved you . how is that ? he declares in the next words , greater love than this hath no man , that a man lay down his life for his friend , that is , that he be contented to die in his stead . and to the same purpose st. paul , for when ye were yet sinners in due time christ died for the ungodly : now the question is , whether by this expression of christ's dying for the ungodly be meant only his dying for the benefit and advantage of sinners , but not his dying in their stead ? this , let the words which immediately follow determine : for scarcely for a righteous man will one dye , yet peradventure for a good man one would even dare to dye : but god commendeth his love to us , in that whilst we were yet sinners christ dyed for us . and now i appeal to any man of good sense , whether it be not plain that the apostle here speaks of christ's dying for sinners in the same sense as one man is said to dye for another , that is , to save another from death ; which what is it else but to dye in his stead ? he that can deny this , is perverse to the highest degree , and i fear almost beyond the possibility of being convinced . and the argument from these two texts is so much the stronger , because we do not here reason merely from the phrase and expression , but from the main scope of our saviour's discourse in the one , and of st. paul's in the other . for the design of both is to recommend the superlative love of christ to us above the greatest love that ever any man express'd to another . the highest pitch that human affection did ever rise to , was for a man to lay down his life for his friend ; but the son of god laid down his life for his enemies . scarcely , says st. paul , would one lay down his life for a righteous man , that is , for one who is but strictly just and honest , and does no body wrong ; but for a good man , that is , for one that is kind and beneficial to all , and hath obliged mankind by great benefits , some one may be found that would lay down his life to save the life of such a person : but the love of christ hath gone far beyond this : he dyed for sinners , for those who were neither good men nor righteous : but god commendeth his love to us , in that whilst we were yet sinners christ dyed for us . now where doth the force of this argument lye , if not in this ? that christ hath done that for us , who were enemies and sinners , which some very few persons in the world have done for their friend , or for some very eminently good man : and what is that ? why they have laid down their lives in their stead : and so christ hath done for us . this seems to be so very plain , that i do not see how the force of this argument is possible to be avoided . it is evident then from scripture , that christ dyed not only for our advantage but in our stead ; as truly and really as any man ever did or can dye for another who lays down his own life to save another from death . for if christ had not dyed , we had perished everlastingly ; and because he dyed , we are saved from eternal death and misery . and though this be no where in scripture spoken of by the name or term of satisfaction , yet it is said to be the price of our redemption ; which surely is the same thing in effect with satisfaction . for as we are sinners we are liable , and , as i may say , indebted to the justice of god : and the son of god , by his death and sufferings in our nature , hath discharged this obligation and paid this debt for us : which discharge since it was obtained for us by the shedding of christ's blood , and the scripture tells us that without shedding of blood there is no remission of sins : and since god is graciously pleased to accept of it for the debt which we owed to his justice , and to declare himself fully pleased and contented with it , why it may not properly enough be called payment or satisfaction i confess i am not able to understand . men may eternally wrangle about any thing , but what a frivolous contention , what a trifling in serious matters , what barretrie in divinity is this ? not that god was angry with his son , when he thus laid on him the iniquities of us all : no he was always well pleased with him ; and never better , than when he became obedient to the death , even the death of the cross , and bore our sins in his own body on the tree . nor yet that our saviour suffered the very same that the sinner should have suffered , namely , the proper pains and torment of the damned : but that his obedience and sufferings were of that value and esteem with god , and his voluntary sacrifice of himself so well-pleasing to him , that he thereupon entred into a covenant of grace and mercy with mankind , wherein he hath engaged himself to forgive the sins of those who believe and repent , and to make them partakers of eternal life . and hence the blood of christ which was shed for us upon the cross is called the blood of the covenant , as being the sanction of that new covenant , into which god is entred with mankind : and not only the sanction and confirmation of that covenant , but the very foundation of it : for which reason the cup in the lord's supper is called the new testament , or , as the word should rather be rendred , the new covenant in his blood , which was shed for many for the remission of sins . i proceed now to the ii d : thing propounded , which was to shew that the expiation of our sins was made by the sufferings of christ , from the nature and intention of expiatory sacrifices , both among the jews and heathen ; to which the death of christ is in the new testament so frequently compared , and in point of vertue and efficacy to take away sin infinitely preferr'd to it . now the nature and design of expiatory sacrifices was plainly this : to substitute one living creature to suffer and die instead of another , so that what the sinner deserved to have suffered was supposed to be done to the sacrifice , that is , it was slain to make an atonement for the sinner . and though there was no reason to hope for any such effect from the blood of bulls , or goats , or of any other living creatures that were wont to be offered up in sacrifice ; yet that both jews and heathen did expect and hope for it , is so very evident , that it cannot without extreme ignorance or obstinacy be deny'd . but this expectation , how unreasonable soever , plainly shews it to have been the common apprehension of mankind , in all ages , that , god would not be appeased , nor should sin be pardoned without suffering : but yet so that men generally conceived good hopes that upon the repentance of sinners god would accept of a vicarious punishment , that is , of the suffering of some other in their stead . and very probably , as i said before , in compliance with this apprehension of mankind , and in condescension to it , as well as for other weighty reasons best known to the divine wisdom , god was pleased to find out such a sacrifice as should really and effectually procure for them that great blessing of the forgiveness of sins which they had so long hoped for from the multitude of their own sacrifices . and the apostle to the hebrews doth in a large discourse shew the great vertue and efficacy of the sacrifice of christ , to the purpose of remission of sins , above that of the sacrifices under the law : and that the death of christ is really and effectually to our advantage all that which the sacrifices under the law were supposed to be to the sinner : but now once , saith the apostle here in the text , in the end of the world , hath he appeared to take away sin by the sacrifice of himself . this is the great vertue and efficacy of the sacrifice of christ , that what ever was expected from any other sacrifices , either by jews or heathens , was really effected by this . this was plainly signified by the jewish passover , wherein the lamb was slain , and the sinner did escape and was pass'dby . in allusion whereto st. paul makes no scruple to call christ our passover or paschal lamb , who was slain that we might escape : christ our passover , says he , is slain or offer'd for us ; that is , he by the gracious appointment of god was substituted to suffer all that in our stead which the paschal lamb was supposed to suffer for the sinner . and this was likewise signified by the sinners laying his hand upon the sacrifice that was to be slain , thereby as it were transferring the punishment which was due to himself upon the sacrifice that was to be slain and offered up . for so god tells moses , that the sinner , who came to offer an expiatory sacrifice , should do : he shall put his hand upon the head of the burnt-offering , and it shall be accepted for him , to make an atonement for him . and the apostle tells us , that it was an established principle in the jewish religion , that without shedding of blood there was no remission of sins : which plainly shews that they expected this benefit of the remission of sins , from the blood of their sacrifices . and then he tells us , that we are really made partakers of this benefit by the blood of christ , and by the vertue of his sacrifice : and again , christ , says he , was once offered to bear the sins of many ; plainly alluding to the sacrifices under the law , which did , as it were , bear the faults of the sinner . and that this expression of christ's being offered to bear our sins , cannot be meant of his taking away our sins by his holy doctrine which was confirmed by his death , but of his bearing our sins by way of imputation , and by his suffering for them in our stead , as the sacrifice was supposed to do for the sinner ; this , i say , is evident beyond all denial from the opposition which follows , after the text , between his first appearance and his second ; christ , says our apostle , was once offered to bear our sins ; but unto them that look for him he shall appear a second time without sin unto salvation . why ? did he not appear the first time without sin ? yes certainly , as to any inherent guilt ; for the scripture tells us he had no sin. what then is the meaning of the opposition , that at his first coming he bore our sins , but at his second coming he shall appear without sin unto salvation ? these words can have no other imaginable sense but this , that at his first coming he sustain'd the person of a sinner and suffered instead of us ; but his second coming shall be upon another account , and he shall appear without sin unto salvation , that is , not as a sacrifice , but as a judge to confer the reward of eternal life upon those who are partakers of the benefit of that sacrifice which he offered to god for us in the days of his flesh . i proceed to the iii d. thing i proposed , and which yet remains to be spoken to ; namely , to vindicate this method and dispensation of the divine wisdom from the objections which are brought against it ; and to shew that there is nothing in it that is unreasonable , or any wise unworthy of god. i shall mention four objections which are commonly urged in this matter , and i think they are all that are considerable . first , that this method , of the expiation of sin by the sufferings of christ , seems to argue some defect and want of goodnes in god , as if he needed some external motive and were not of himself disposed to forgive sinners . to which i think the answer is not difficult , namely , that god did not want goodness to have forgiven sin freely and without any satisfaction , but his wisdom did not think it meet to give encouragement to sin by too easy a forgiveness , and without some remarkable testimony of his severe displeasure against it : and therefore his greater goodness and compassion to mankind devised this way to save the sinner , without giving the least countenance and encouragement to sin. for god to think of saving us any way , was excessive goodness and mercy ; but to think of doing it in this way , by substituting his dearly beloved son to suffer in our stead , is a condescension so very amazing , that if god had not been pleased of his own goodness to stoop to it , it had almost been blasphemy in man to have thought of it , or desired it . secondly , how can our sins be said to have been forgiven freely , if the pardon of them was purchased at so dear a rate and so mighty a price was paid for it ? in answer to this i desire these two things may be considered . 1st . that it is a wonderful grace and favour of god to admit of this translation of the punishment which was due to us , and to accept of the sufferings of another in our stead , and for our benefit ; when he might justly have exacted it of us in our own persons : so that , even in this respect , we are , as st. paul says , justified freely by his grace , through the redemption that is in jesus christ : and freely too in respect of any necessity that lay upon god to forgive us in this or any other way . it was a free act of his goodness to save us , even by the satisfaction and sufferings of his own son. 2dly . it was in effect freely too , notwithstanding the mighty price which was paid for our redemption . because this price was not of our own procuring , but of god's providing ; he found out this ransome for us . and will any man say , that a prince who prevails with his son to intercede for the pardon of a rebel , yea and to suffer some punishment or to pay a fine for the obtaining of it , does not in effect and in all equitable and grateful construction forgive him freely ? thirdly , it is yet further objected , that this seems to be more unreasonable than the sacrificing of beasts among the jews , nay than the sacrificing of men among the heathen , and even of their own sons and daughters : because this is the offering up of the son of god , the most innocent and the most excellent person that ever was . to which i answer , that if we consider the manner , and the design of it , the thing will appear to be quite otherwise . as to the manner of it , god did not command his son to be sacrificed , but his providence permitted the wickedness and violence of men to put him to death : and then his goodness and wisdom did over-rule this worst of actions to the best of ends. and if we consider the matter aright , how is this any more a reflection upon the holy providence of god , than any enormities and cruelties which by his permission are daily committed in the world ? and then if we consider the end and design of this permission of christ's death , and the application of it to the purpose of a general expiation ; we cannot but acknowledge , and even adore the gracious and merciful design of it . for by this means god did at once put an end to that unreasonable and bloody way of worship , which had been so long practiced in the world : and after this one sacrifice , which was so infinitely dear to god , the benefit of expiation was not to be expected in any other way ; all other sacrifices being worthless and vain in comparison of this : and it hath ever since obtained this effect , of making all other sacrifices to cease , in all parts of the world where christianity hath prevailed . fourthly , the last objection is , the injustice and cruelty of an innocent person 's suffering instead of the offender . to this i answer , that they who make so great a noise with this objection do seem to me to give a full and clear answer to it themselves , by acknowledging , as they constantly and expresly do , that our saviour suffered all this for our benefit and advantage , though not in our place and stead . for this , to my apprehension , is plainly to give up the cause , unless they can shew a good reason why there is not as much injustice and cruelty in an innocent person 's suffering for the benefit and advantage of a malefactor , as in his suffering in his stead : so little do men , in the heat of dispute and opposition , who are resolved to hold fast an opinion in despite of reason and good sense , consider , that they do many times in effect , and by necessary consequence , grant the very thing which in express terms they do so stifly and pertinaciously deny . the truth of the matter is this ; there is nothing of injustice or cruelty in either case ; neither in an innocent person 's suffering for the benefit of an offender , nor in his stead ; supposing the suffering to be voluntary : but they have equally the same appearance of injustice and cruelty : nor can i possibly discern any reason why injustice and cruelty should be objected in the one case more than in the other , there being every whit as little reason why an innocent person should suffer for the benefit of a criminal , as why he should suffer in his stead . so that i hope this objection , which above all the rest hath been so loudly and so invidiously urged , hath received a just answer . and i believe , if the matter were searched to the bottom , all this perverse contention , about our saviour's suffering for our benefit but not in our stead , will signify just nothing . for if christ dyed for our henefit so as some way or other , by vertue of his death and sufferings , to save us from the wrath of god and to procure our escape from eternal death , this , for ought i know , is all that any body means by his dying in our stead . for he that dies with an intention to do that benefit to another as to save him from death , doth certainly to all intents and purposes dye in his place and stead . and if they will grant this to be their meaning , the controversie is at an end ; and both sides are agreed in the thing , and do only differ in the phrase and manner of expression : which is to seek a quarrel and an occasion of difference where there is no real ground for it ; a thing which ought to be very far from reasonable and peaceable minds . for the socinians say , that our saviour's voluntary obedience and sufferings did procure his exaltation at the right hand of god , and power and authority to forgive sins , and to give eternal life to as many as he pleased : so that they grant that his obedience and sufferings , in the meritorious consequence of them , do redound to our benefit and advantage as much as we pretend and say they do ; only they are loth in express terms to acknowledge that christ dyed in our stead : and this , for no other reason , that i can imagine , but because they have denied it so often and so long . but i appeal to the ingenuity of our adversaries , whether this do not in the last issue come all to one ; and be not , on their part , a mere controversie about words ? for suppose a malefactour condemned to some grievous punishment , and the king's son to save him from it is contented to submit to great disgrace and sufferings : in reward of which sufferings the king takes his son into his throne and sets him at his own right hand , and gives him power to pardon this malefactour , and upon a fitting submission and repentance to advance him to honour : will not any man in this case allow that the king's son suffer'd instead of this malefactour , and smile at any man that shall be so nice as to grant that indeed he suffered for him , but yet to deny that he was punish'd for him , to allow that he bore the inconvenience of his faults , but yet obstinately to stand it out that the faults of this malefactour were not laid upon him , or in any wise so imputed to him that he can be said to have suffered in his stead ? this is just the case , and the difference in reality , and in the last result of things is nothing but words . thus far have i tryed your patience in a contentious argument ; in which i take no pleasure , but yet shall be glad if i may be so happy as by any thing that hath been said to contribute towards the putting an end to so unhappy a controversy , which hath troubled the world so long , and raised such a dust that very few have been able to see clearly through it . however i cannot dismiss this argument without making some useful but very short reflection upon this great doctrine of our religion , namely , that the son of god being made a sacrifice for us , and exposed to such bitter sufferings and so cruel a death for the expiation of our sins , should create in us the greatest dread and detestation of sin , and for ever deter us from all wilful transgression and disobedience . for if the guilt of our sins was done away upon such hard terms and cost the dearly beloved son of god so much sweat and blood , then surely we ought to take great heed how by our renewed provocations we renew his passion , and do what in us lies to crucify to our selves the son of god afresh , and to put him to an open shame . if god did so terribly afflict the dearly beloved of his soul for our sakes ; if the son of god was so grievously wounded for our transgressions and so sorely bruised for our iniquities : if so fearful a storm of vengeance fell upon the most innocent person that ever was for our sins , then we have reason to take that kind and merciful admonition of the son of god to sinners , to sin no more , lest a worse thing , if it be possible , come upon our selves . in this dispensation of god's grace and mercy to mankind , by the death of his son , god seems to have gone to the very extremity of things , and almost further than goodness and justice will well admit ; to afflict innocency it self to save the guilty : and if herein god hath expressed his hatred of sin in such a wonderful way of love and kindness to the sons of men as looks almost like hatred of innocency and his own son : this ought in all ingenuity and gratitude to our gracious redeemer , who was made a curse for us , and loved us to that degree as to wash us from our sins in his own blood : i say , this ought to beget in us a greater displeasure against sin , and a more perfect detestation of it , than if we had suffered the punishment due to it , in our own persons : for in this case , we could only have been displeased at our selves and our sins as the just cause of our sufferings : but in the other , we ought to hate sin as the unhappy occasion of the saddest misfortune and sorest calamities to the best man that ever was , and to our best friend , for our sins and for our sakes . since then the son of god hath so graciously condescended to be made in all things like unto us , sin only excepted ; let us aspire as much as is possible , to become like to him : above all , let us hate and avoid sin as the only thing in which the son of god would have no part with us , though he was contented to suffer such bitter things to save us from the defilement and dominion of it , from the punishment and all the dismal consequences of it . he had no sin , but god was pleased to lay upon him the iniquities of us all , and to make his soul an offering for sin , and to permit all that to be done to him which was due to us : he was contented to be sacrificed once for all mankind , that men might for ever cease from that inhuman and ineffectual way of sacrificing one another , whereby instead of expiating their guilt they did inflame it , and by thinking to make atonement for their sins they did in truth add to the number and heinousness of them . and let us likewise learn from this admirable pattern , to pity those that are in misery , as christ also hath pitied us ; and to save them that are ready to perish , for his sake who came to seek and to save us that were lost . let us , upon all occasions , be ready to open our bowels of compassion towards the poor ; in a thankful imitation of his grace and goodness who for our sakes chose to be a beggar , that we for his sake might not despise the poor , but might have a tender regard and compassion to those whose condition in this world does so nearly resemble that in which the son of god thought it fittest for him to appear when he was pleased to become man. in a word , let us in the whole course , and in all the actions of our lives , shew forth the vertues of him who hath called us out of darkness into his marvellous light ; and hath raised up a mighty salvation for us , that being delivered from all our spiritual enemies , from sin and all the powers of darkness , we might serve him who hath saved us ; walking in holiness and righteousness before him , all the days of our lives . now , to him that sitteth upon the throne , and to the lamb that was slain : to god even our father , and to our lord jesus christ , the first begotten from the dead , and the prince of the kings of the earth : unto him , who hath loved us , and washed from our sins in his own blood ; and whilst we were enemies to him , loved us at such a rate as never any man did his friend . to him , who became man , that he might bring us to god ; and assumed our frail and mortal nature , that he might cloath us with immortality and life : to him , who was pleased to dwell and live amongst us , that he might teach us how to live : to him , who dyed for our sins , and rose again for our justification , and lives for ever to make intercession for us : to him , be glory and dominion , thanksgiving and praise to eternal ages . amen . sermon vi. concerning the vnity of the divine nature , and the b. trinity , &c. 1 tim . ii. 5. for there is one god. the particle for leads us to the consideration of the context and occasion of these words , which in short is this . the design of this epistle is to direct timothy , to whom st. paul had committed the government of the church of ephesus , how he ought to demean himself in that great and weighty charge . and at the beginning of this chapter he gives direction concerning publick prayers in the church ; that prayers and thanksgiving he made for all men , and for all ranks and orders of men ; especially for kings and all that are in authority , that under them christians might lead a quiet and peaceable life in all godliness and honesty . and this he tells us was very suitable to the christian religion , by which god designed the salvation of mankind ; and therefore it must needs be very acceptable to him that we should offer up prayers and thanksgivings to him in behalf of all men : for this , saith the apostle , is good and acceptable in the sight of god our saviour , who will have all men to be saved , and to come to the knowledge of the truth . and then it follows in the next words , for there is one god , and one mediator between god and men , the man christ jesus , who gave himself a ransome for all : as if he had said , this universal charity of christians , in praying for all men , must needs be very acceptable to him to whom we put up our prayers , god the father , who sent his son for the salvation of all men : and to him likewise by whom we offer up our prayers to god , and is among us christians the only media or between god and men , in virtue of that price and ransom which he paid for the redemption of all mankind , i say , for this reason it must needs be very acceptable to him that we should pray for all men , because he died for all men , and now that he is in heaven at the right hand of god intercedes with him for the salvation of those for whom he died : there is one god , and one mediator between god and men , the man christ jesus , who gave himself a ransome for all . which words , though they be brought in to prove more immediately that it is acceptable to god our saviour , that we should put up prayers to him for all men , because he desires the salvation of all men , and hath sent his son to purchase the salvation of all men , by the sacrifice of himself ; and in virtue of that sacrifice to be the only mediator between god and us : i say , though this be the immediate scope and design of these words , yet they are likewise a direction to us , unto whom we ought to address our prayers , namely , to god ; and by whose mediation and intercession we ought to put up our prayers to god the father , namely , by his son jesus christ , who is constituted the only mediator between god and men. there are several propositions contained in this and the following verse ; but i shall at present confine my self to the first , namely , that there is one god , that is , but one , as st. paul elsewhere expresseth it , there is none other god but one. and moses lays this as the foundation of the natural law , as well as of the jewish religion , the lord he is one god , and there is none besides him , that is , besides jehovah , whom the people of israel did worship as the only true god. and this the prophet isaiah perpetually declares in opposition to the polytheism and variety of gods among the heathen . i am the first , and i am the last , and besides me there is no god. and again , is there any god besides me ? there is no god , i know not any : he , who hath an infinite knowledge and knows all things , knows no other god. and our b. saviour makes this the fundamental article of all religion , and the knowledge of it necessary to every man's salvation ; this , says he , is life eternal , to know thee the only true god. the unity of the divine nature is a notion wherein the greatest and the wisest part of mankind did always agree , and therefore may reasonably be presumed to be either natural , or to have sprung from some original tradition delivered down to us from the first parents of mankind : i mean , that there is one supreme being , the author and cause of all things , whom the most ancient of the heathen poets commonly called the father of gods and men . and thus aristotle in his metaphysicks defines god , the eternal and most excellent , or best of all living beings . and this notion , of one supreme being , agrees very well with that exact harmony which appears in the frame and government of the world , in which we see all things conspiring to one end , and continuing in one uniform order and course ; which cannot reasonably be ascribed to any other but a constant and uniform cause ; and which to a considering man does plainly shew that all things are made and governed by that one powerful principle , and great and wise mind which we call god. but although the generality of mankind had a notion of one supreme god , yet the idolatry of the heathen plainly shews that this notion , in process of time , was greatly degenerated , and corrupted into an apprehension of a plurality of gods ; though in reason it is evident enough , that there can be no more gods than one ; and that one , who is of infinite perfection , is as sufficient to all purposes whatsoever , as ten thousand deities , if they were possible , could possibly be ; as i shall shew in the following discourse . now this multitude of deities ; which the fond superstition and vain imagination of men had formed to themselves , were by the wiser sort , who being forced to comply with the follies of the people endeavoured to make the best of them , supposed to be either parts of the universe which the egyptians , as plutarch tells us , thought to be the same with god ; but then the more considerable parts of the universe they parcelled out into several deities ; and as the ocean hath several names , according to the several coasts and countries by which it passeth ; so they gave several names to this one deity according to the several parts of the world which several nations made the objects of their worship . or else , they adored the several perfections and powers of the one supreme god under several names and titles , with regard to the various blessings and benefits which they thought they received from him. thus the indian philosophers , the brachmans , are said to have worshipped the sun as the supreme deity ; and he certainly is the most worshipful of all sensible beings , and bids fairest for a deity ; especially if he was , as they supposed , animated by a spirit endued with knowledg and understanding . and if a man , who had been bred in a dark cave , should all on the sudden be brought out at noon-day to behold this visible world ; after he had viewed and consider'd it a while , he would in all probability pitch upon the sun as the most likely , of all the things he had seen , to be a deity . for if such a man had any notion of a god , and were to chuse one upon sight , he would without dispute fix upon the sun , and fall down before him and worship him. and macrobius manageth this as his main plea for the idolatry of the heathen ; that under all the several names of their gods they worshipped the sun : and this diversity of names was but a more distinct conception and acknowledgment of the many blessings and advantages which mankind received from him , and a more particular and express adoration of the several powers and perfections which were in him. and this was the very best defence , and all the tolerable sense which the wisest among the heathen could make of the multitude of their deities . and yet whilst they generally owned one supreme being that was the principle and original of all things , they worshipped several subordinate deities as really distinct from one another . some of these they fancied to be superior to the rest and to have their residence in heaven ; by which marsilius ficinus supposes plato to mean no more but the chief of the angels . these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dii superi and dij caelestes , superior and heavenly gods : the scripture terms them the host of heaven , meaning the sun , moon and stars , which they supposed to be animated , or at least to be inhabited by angels , or glorious spirits , whom they called gods. other of their deities were accounted much inferior to these , being supposed to be the souls of their deceased heroes ; who for their great and worthy deeds , when they lived upon earth , were supposed after death to be translated into the number of their gods. and these were called semidei and deastri , that is , half gods and a sort of gods : and as the other were celestial , so these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of terrestrial spirits that were presidents and procurators of human affairs here below , that is , a middle sort of divine powers that were mediators and agents between god and men , and did carry the prayers and supplications of men to god , and bring down the commands and blessings of god to men. but in the midst of all this crowd and confusion of deities , and the various superstitions about them , the wiser heathen , as thales , pythagoras , socrates , plato , aristotle , tully , plutarch and others , preserved a true notion of one supreme god , whom they defined an infinite spirit , pure from all matter and free from all imperfection : and all the variety of their worship was , as they pretended in excuse of it , but a more particular owning of the various representations of the divine power and excellencies which manifested themselves in the world , and of the several communications of blessings and favours by them imparted to men : and tertullian observes , that even when idolatry had very much obscured the glory of the sovereign deity , yet the greater part of mankind did still in their common forms of speech appropriate the name of god in a more especial and peculiar manner to one , saying , if god grant , if god please , and the like . so that there is sufficient ground to believe that the unity of the divine nature , or the notion of one supreme god , creator and governor of the world , was the primitive and general belief of mankind : and that polytheism and idolatry were a corruption and degeneracy from the original notion which mankind had concerning god ; as the scripture-history doth declare and testify . and this account which i have given of the heathen idolatry doth by no means excuse it . for whatever may be said by way of extenuation in behalf of some few of the wiser and more devout among them , the generality were grossly guilty both of believing more gods , and of worshipping false gods. and this must needs be a very great crime , since the scripture every where declares god to be particularly jealous in this case , and that he will not give his glory to another , nor his praise to graven images . nay , we may not so much as make use of sensible images to put us in mind of god , lest devout ignorance , seeing the worship which wise men paid towards an idol , should be drawn to terminate their worship there , as being the very deity it self ; which was certainly the case of the greatest part of the heathen world. and surely those christians are in no less danger of idolatry , who pay a veneration to images by kneeling down and praying before them ; and in this they are much more inexcusable , because they offend against a much clearer light ; and yet when they go about to justify this practice are able to bring no other nor better pleas for themselves than the heathen did for their worshipping of images , and for praying to their inferior deities , whom they looked upon as mediators between the gods in heaven and men upon earth . there is but one objection , that i know of , against the general consent of mankind concerning the unity of god ; and it is this , that there was an ancient doctrine of some of the most ancient nations , that there were two first causes or principles of all things ; the one the cause of all good , and the other of all the evil that is in the world : the reason whereof seems to have been , that they could not apprehend how things of so contrary a nature , as good and evil , could proceed from one and the same cause . and these two principles in several nations were called by several names . plutarch says that among the greeks the good principle was called god , and the evil principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the devil . in conformity to which ancient tradition the manichees , a sect which called themselves christians , did advance two principles , the one infinitely good , which they supposed to be the original cause of all the good which is in the world ; the other infinitely evil , to which they ascribed all the evils that are in the world. but all this is very plainly a corruption of a much more ancient tradition concerning that old serpent the devil , the head of the fallen angels , who by tempting our first parents to transgress a positive and express law of god brought sin first into the world and all the evils consequent upon it ; of which the scripture gives us a most express and particular account . and as to the notion of a being infinitely evil , into which this tradition was corrupted , after idolatry had prevailed in the world , besides that it is a contradiction , it would likewise be to no purpose to assert two opposite principles of infinite , that is of equal force and power , for two infinites must of necessity be equal to one another ; because nothing can be more or greater than infinite , and therefore if two infinite beings were possible they would certainly be equal , and could not be otherwise . now that the notion of a principle infinitely evil is a contradiction will be very plain , if we consider that what is infinitely evil must in strict reasoning , and by necessary consequence , be infinitely imperfect ; and therefore infinitely weak , and for that reason , though never so malicious and mischievous , yet being infinitely weak and foolish , could never be in a capacity either to contrive mischief or to execute it . but if it should be admitted that a being infinitely mischievous could be infinitely knowing and powerful , yet it could effect no evil ; because the opposite principle of infinite goodness , being also infinitely wise and powerful , they would tye up one another's hands . so that upon this supposition the notion of a deity must signify just nothing , because by virtue of the eternal opposition and equal conflict of these two principles they would keep one another at a perpetual baye ; and being just an equal match to one another , the one having as much mind and power to do good as the other to do evil , instead of being two deities they would be but two idols , able to do neither good nor evil . and having , i hope , now sufficiently cleared this objection , i shall proceed to shew how agreeable this principle , that there is but one god , is to the common reason of mankind , and to the clearest and most essential notions which we have of god : and this will appear these two ways . first , by considering the most essential perfections of the divine nature . secondly , from the repugnancy and impossibility , the great absurdity and inconvenience of supposing more gods than one. first , by considering the most essential perfections of the divine nature . absolute perfection which we ascribe to god , as the most essential notion which mankind hath always had concerning him , does necessarily suppose unity ; because this is essential to the notion of a being that is absolutely perfect , that all perfection meets and is united in such a being : but to imagine more gods , and some perfections to be in one and some in another , does destroy the most essential notion which men have of god , namely , that he is a being absolutely perfect , that is , as perfect as is possible : now to suppose some perfections in one god which are not in another , is to suppose some possible perfection to be wanting in god , which is a contradiction to the most natural and the most easie notion which all men have of god , that he is a being in whom all perfections do meet and are united : but if we suppose more gods , each of which hath all perfections united in him , then all but one would be superfluous and needless ; and therefore by just and necessary consequence not only may , but of necessity must be supposed not to be ; since necessary existence is essential to the deity ; and therefore if but one god be necessary , there can be no more . secondly , from the repugnancy and impossibility , the great absurdity and inconvenience of the contrary . for suppose there were more gods , two for example ; and if there may be two there may be a million , for we can stop no where : i say , suppose two gods ; either these two would be in all perfections equal and alike , or unequal and unlike : if equal and alike in all things then , as i said before , one of them would be needless and superfluous , and if one why not as well the other ? they being supposed to be in all things perfectly alike ; and then there would be no necessity at all of the being of a god ; and yet it is granted on all hands that necessary existence is essential to the notion of a god : but if they be unequal , that is , one of them inferior to and less perfect than the other , that which is inferior and less perfect could not be god , because he would not have all perfection . so that which way soever we turn the thing and look upon it , the notion of more gods than one is by its own repugnancy and self-contradiction destructive of it self . before i come to apply this doctrine of the unity of god , i must not pass by a very considerable difficulty , which will most certainly arise in every mans mind , without taking particular notice of it , and endeavouring to remove it , if i can . and it is the doctrine of the b. trinity , or of three real differences or distinct persons in one and the same divine nature . and though this be not a difficulty peculiar only to the christian religion , as by the generality of those who urge this objection against christians hath been inconsiderately thought ; for it is certain , that long before christianity appeared in the world , there was a very ancient tradition , both among jews and heathen , concerning three real differences or distinctions in the divine nature , very nearly resembling the christian doctrine of the trinity , as i shall have occasion more fully to shew by and by : yet it cannot be denied , but that this difficulty doth in a more especial manner affect the christian religion ; the generality of christians , who do most firmly believe the trinity , believing likewise at the same time , more stedfastly if it be possible , that there is but one god. to us , saith st. paul , that is , to us christians , there is but one god. but how can this possibly consist with the common doctrine of christians concerning the trinity , god the father , son , and h. ghost , to each of whom they attribute , as they verily believe the scripture does , the most incommunicable properties and perfections of the divine nature ? and what is this less in effect than to say , that there are three gods ? for the clearing of this difficulty i shall , with all the brevity i can , offer these following considerations ; which i hope , to an impartial and unprejudiced judgment , will be sufficient to remove it , or at least to break the main force and strength of it . i. i desire it may be well considered , that there is a wide difference between the nice speculations of the schools , beyond what is revealed in scripture , concerning the doctrine of the trinity , and what the scripture only teaches and asserts concerning this mystery . for it is not to be denied but that the schoolmen , who abounded in wit and leisure , though very few among them had either exact skill in the h. scriptures , or in ecclesiastical antiquity and the writings of the ancient fathers of the christian church : i say , it cannot be denied but that these speculative and very acute men , who wrought a great part of their divinity out of their own brains as spiders do cobwebs out of their own bowels , have started a thousand subtleties about this mystery , such as no christian is bound to trouble his head withal ; much less is it necessary for him to understand those niceties which we may reasonably presume that they who talk of them did themselves never thoroughly understand ; and least of all is it necessary to believe them . the modesty of christians is contented in divine mysteries to know what god hath thought fit to reveal concerning them , and hath no curiosity to be wise above that which is written . it is enough to believe what god says concerning these matters ; and if any man will venture to say more , every other man surely is at his liberty to believe as he sees reason . ii. i desire it may in the next place be considered , that the doctrine of the trinity , even as it is asserted in scripture , is acknowledged by us to be still a great mystery , and so imperfectly revealed as to be in a great measure incomprehensible by human reason . and therefore though some learned and judicious men may have very commendably attempted a more particular explication of this great mystery by the strength of reason , yet i dare not pretend to that , knowing both the difficulty and danger of such an attempt , and mine own insufficiency for it . all that i ever designed upon this argument was to make out the credibility of the thing from the authority of the h. scriptures , without descending to a more particular explication of it than the scripture hath given us ; lest by endeavouring to lay the difficulties which are already started about it new ones should be raised , and such as may perhaps be much harder to be removed than those which we have now to grapple withal . and this i hope i have in some measure done in one of the former discourses . nor indeed do i see that it is any ways necessary to do more ; it being sufficient that god hath declared what he thought fit in this matter , and that we do firmly believe what he says concerning it to be true , though we do not perfectly comprehend the meaning of all that he hath said about it . for in this and the like cases i take an implicite faith to be very commendable , that is , to believe whatever we are sufficiently assured god hath revealed , though we do not fully understand his meaning in such a revelation . and thus every man who believes the h. scriptures to be a truly divine revelation does implicitely believe a great part of the prophetical books of scripture and several obscure expressions in those books , though he do not particularly understand the meaning of all the predictions and expressions contained in them . in like manner , there are certainly a great many very good christians who do not believe and comprehend the mysteries of faith nicely enough to approve themselves to a scholastical and magisterial judge of controversies , who yet if they do heartily embrace the doctrines which are clearly revealed in scripture and live up to the plain precepts of the christian religion , will i doubt not be very well approved by the great and just , and by the infallibly infallible judge of the world. iii. let it be further considered , that though neither the word trinity , nor perhaps person , in the sense in which it is used by divines when they treat of this mystery , be any where to be met with in scripture ; yet it cannot be denied but that three are there spoken of by the names of father , son , and h. ghost , in whose name every christian is baptized , and to each of whom the highest titles and properties of god are in scripture attributed : and these three are spoken of with as much distinction from one another as we use to speak of three several persons . so that though the word trinity be not found in scripture , yet these three are there expresly and frequently mentioned ; and a trinity is nothing but three of any thing . and so likewise though the word person be not there expresly applied to father , son , and h. ghost ; yet it will be very hard to find a more convenient word whereby to express the distinction of these three . for which reason i could never yet see any just cause to quarrel at this term . for since the h. spirit of god in scripture hath thought fit in speaking of these three to distinguish them from one another , as we use in common speech to distinguish three several persons , i cannot see any reason why , in the explication of this mystery which purely depends upon divine revelation , we should not speak of it in the same manner as the scripture doth : and though the word person is now become a ●erm of art , i see no cause why we should decline it , so long as we mean by it neither more nor less than what the scripture says in other words . iv. it deserves further to be considered , that there hath been a very ancient tradition concerning three real differences or distinctions in the divine nature ; and these , as i said before , very nearly resembling the christian doctrine of the trinity . whence this tradition had its original is not easie upon good and certain grounds to say ; but certain it is that the jews anciently had this notion : and that they did distinguish the word of god , and the h. spirit of god , from him who was absolutely called god , and whom they looked upon as the first principle of all things ; as is plain from philo judaeus , and moses nachmanides , and others cited by the learned grotius in his incomparable book of the truth of the christian religion . and among the heathen , plato ; who probably enough might have this notion from the jews , did make three distinctions in the deity by the names of essential goodness , and mind , and spirit . so that whatever objections this matter may be liable to , it is not so peculiar a doctrine of the christian religion as many have imagined , though it is revealed by it with much more clearness and certainty : and consequently , neither the jews nor plato have any reason to object is to us christians ; especially since they pretend no other ground for it but either their own reason , or an ancient tradition from their fathers : whereas we christians do appeal to express divine revelation for what we believe in this matter , and do believe it singly upon that account . v. it is besides very considerable , that the scriptures do deliver this doctrine of the trinity without any manner of doubt or question concerning the unity of the divine nature : and not only so , but do most stedfastly and constantly assert that there is but one god : and in those very texts , in which these three differences are mentioned , the unity of the divine nature is expresly asserted ; as where st. john makes mention of the father , the word , and the spirit , the unity of these three is likewise affirmed , there are three that bear record in heaven , the father , the word , and the spirit ; and these three are one. vi. it is yet further considerable , that from this mystery , as delivered in scripture , a plurality of gods cannot be inferred without making the scripture grosly to contradict it self ; which i charitably suppose the socinians would be as loth to admit as we our selves are . and if either councils , or fathers , or schoolmen , have so explained this mystery as to give any just ground , or so much as a plausible colour for such an inference , let the blame fall where it is due , and let it not be charged on the h. scriptures ; but rather , as the apostle says in another case , let god be true , and every man a liar . viithly and lastly , i desire it may be considered , that it is not repugnant to reason to believe some things which are incomprehensible by our reason ; provided that we have sufficient ground and reason for the belief of them : especially if they be concerning god , who is in his nature incomprehensible ; and we be well assured that he hath revealed them . and therefore it ought not to offend us that these differences in the deity are incomprehensible by our finite understandings ; because the divine nature it self is so , and yet the belief of that is the foundation of all religion . there are a great many things in nature which we cannot comprehend how they either are , or can be : as the continuity of matter , that is , how the parts of it do hang so fast together , that they are many times very hard to be parted ; and yet we are sure that it is so , because we see it every day . so likewise how the small seeds of things contain the whole form and nature of the things from which they proceed and into which by degrees they grow ; and yet we plainly see this every year . there are many things likewise in our selves , which no man is able in any measure to comprehend , as to the manner how they are done and performed : as the vital union of soul and body : who can imagine by what device or means a spirit comes to be so closely united and so firmly link'd to a material body , that they are not to be parted without great force and violence offer'd to nature ? the like may be said of the operations of our several faculties of sense and imagination , of memory and reason , and especially of the liberty of our wills : and yet we certainly find all these faculties in our selves , though we cannot either comprehend or explain the particular manner in which the several operations of them are performed . and if we cannot comprehend the manner of those operations which we plainly perceive and feel to be in our selves , much less can we expect to comprehend things without us ; and least of all can we pretend to comprehend the infinite nature and perfections of god , and every thing belonging to him. for god himself is certainly the greatest mystery of all other , and acknowledged by mankind to be in his nature , and in the particular manner of his existence , incomprehensible by human understanding . and the reason of this is very evident , because god is infinite , and our knowledge and understanding is but finite : and yet no sober man ever thought this a good reason to call the being of god in question . the same may be said of god's certain knowledge of future contingencies which depend upon the uncertain wills of free agents : it being utterly inconceivable how any understanding , how large and perfect soever , can certainly know beforehand that which depends upon the free will of another , which is an arbitrary and uncertain cause . and yet the scripture doth not only attribute this foreknowledge to god , but gives us also plain instances of god's foretelling such things , many ages before it happened , as could not come to pass but by the sins of men , in which we are sure that god can have no hand ; though nothing can happen without his permission : such was that most memorable event of the death of christ who , as the scripture tells us , was by wicked hands crucified and stain ; and yet even this is said to have happened according to the determinate foreknowledge of god , and was punctually foretold by him some hundreds of years before . nay , the scripture doth not only ascribe this power and perfection to the divine knowledge , but natural reason hath been forced to acknowledge it , as we may see in some of the wisest of the philosophers . and yet it would puzzle the greatest philosopher that ever was , to give any tolerable account how any knowledge whatsoever can certainly and infallibly foresee an event through uncertain and contingent causes . all the reasonable satisfaction that can be had in this matter is this , that it is not at all unreasonable to suppose that infinite knowledg may have ways of knowing things which our finite understandings can by no means comprehend how they can possibly be known . again , there is hardly any thing more inconceivable than how a thing should be of it self , and without any cause of its being ; and yet our reason compels us to acknowledge this ; because we certainly see that something is , which must either have been of it self and without a cause , or else something that we do not see must have been of it self and have made all other things : and by this reasoning we are forced to acknowledge a deity , the mind of man being able to find no rest but in the acknowledgment of one eternal and wise mind as the principle and first cause of all other things ; and this principle is that which mankind do by general consent call god. so that god hath laid a sure foundation of our acknowledgment of his being in the reason of our own minds : and though it be one of the hardest things in the world to conceive how any thing can be of it self , yet necessity drives us to acknowledge it whether we will or no : and this being once granted , our reason , being tired in trying all other ways , will for its own quiet and ease force us at last to fall in with the general apprehension and belief of mankind concerning a deity . to give but one instance more ; there is the like difficulty in conceiving how any thing can be made out of nothing ; and yet our reason doth oblige us to believe it : because matter , which is a very imperfect being and merely passive , must either always have been of it self ; or else , by the infinite power of a most perfect and active being , must have been made out of nothing : which is much more credible , than that any thing so imperfect as matter is should be of it self : because that which is of it self cannot be conceived to have any bounds and limits of its being and perfection ; for by the same reason that it necessarily is and of it self , it must necessarily have all perfection , which it is certain matter hath not ; and yet necessary existence is so great a perfection , that we cannot reasonably suppose any thing that hath this perfection to want any other . thus you see , by these instances , that it is not repugnant to reason to believe a great many things to be , of the manner of whose existence we are not able to give a particular and distinct account . and much less is it repugnant to reason to believe those things concerning god which we are very well assured he hath declared concerning himself , though these things by our reason should be incomprehensible . and this is truly the case as to the matter now under debate : we are sufficiently assured that the scriptures are a divine revelation , and that this mystery of the trinity is therein declared to us . now that we cannot comprehend it , is no sufficient reason not to believe it : for if this were a good reason for not believing it , then no man ought to believe that there is a god , because his nature is most certainly incomprehensible . but we are assured by many arguments that there is a god ; and the same natural reason which assures us that he is , doth likewise assure us that he is incomprehensible ; and therefore our believing him to be so doth by no means overthrow our belief of his being . in like manner , we are assured by divine revelation of the truth of this doctrine of the trinity ; and being once assured of that , our not being able fully to comprehend it is not reason enough to stagger our belief of it . a man cannot deny what he sees , though the necessary consequence of admitting it may be something which he cannot comprehend . one cannot deny the frame of this world which he sees with his eyes , though from thence it will necessarily follow that either that or something else must be of itself ; which yet , as i said before , is a thing which no man can comprehend how it can be . and by the same reason a man must not deny what god says , to be true ; though he cannot comprehend many things which god says : as particularly concerning this mystery of the trinity . it ought then to satisfy us that there is sufficient evidence that this doctrine is delivered in scripture , and that what is there declared concerning it doth not imply a contradiction . for why should our finite understandings pretend to comprehend that which is infinite , or to know all the real differences that are consistent with the unity of an infinite being : or to be able fully to explain this mystery by any similitude or resemblance taken from finite beings ? but before i leave this argument , i cannot but take notice of one thing which they of the church of rome are perpetually objecting to us upon this occasion . and it is this , that by the same reason that we believe the doctrine of the trinity , we may and must receive that of transubstantiation . god forbid : because of all the doctrines that ever were in any religion , this of transubstantiation is certainly the most abominably absurd . however , this objection plainly shews how fondly and obstinately they are addicted to their own errors , how mishapen and monstrous soever ; insomuch that rather than the dictates of their church , how absurd soever , should be called in question they will question the truth even of christianity it self ; and if we will not take in transubstantiation , and admit it to be a necessary article of the christian faith , they grow so sullen and desperate that they matter not what becomes of all the rest : and rather than not have their will of us in that which is controverted , they will give up that which by their own confession is an undoubted article of the christian faith and not controverted on either side ; except only by the socinians , who yet are hearty enemies to transubstantiation , and have exposed the absurdity of it with great advantage . but i shall endeavour to return a more particular answer to this objection ; and such a one as i hope will satisfy every considerate and unprejudiced mind , that after all this confidence and swaggering of theirs there is by no means equal reason either for the receiving or for the rejecting of these two doctrines of the trinity and transubstantiation . first , there is not equal reason for the belief of these two doctrines . this objection , if it be of any force , must suppose that there is equal evidence and proof from scripture for these two doctrines : but this we utterly deny , and with great reason ; because it is no more evident from the words of scripture that the sacramental bread is substantially changed into christ's natural body by virtue of those words , this is my body , than it is that christ is substantially changed into a natural vine by virtue of those words , i am the true vine ; or than that the rock in the wilderness , of which the israelites drank , was substantially changed into the person of christ , because it is expresly said , that rock was christ ; or than that the christian church is substantially changed into the natural body of christ , because it is in express terms said of the church , that it is his body . but besides this , several of their own most learned writers have freely acknowledged , that transubstantiation can neither be directly proved , nor necessarily concluded from scripture : but this the writers of the christian church did never acknowledge concerning the trinity , and the divinity of christ ; but have always appealed to the clear and undeniable testimonies of scripture for the proof of these doctrines . and then the whole force of the objection amounts to this , that if i am bound to believe what i am sure god says , tho i cannot comprehend it ; then i am bound by the same reason to believe the greatest absurdity in the world , though i have no manner of assurance of any divine revelation concerning it . and if this be their meaning , though we understand not transubstantiation , yet we very well understand what they would have , but cannot grant it ; because there is not equal reason to believe two things , for one of which there is good proof , and for the other no proof at all . secondly , neither is there equal reason for the rejecting of these two doctrines . this the objection supposes , which yet cannot be supposed but upon one or both of these two grounds : either because these two doctrines are equally incomprehensible , or because they are equally loaded with absurdities and contradictions . the first is no good ground of rejecting any doctrine , merely because it is incomprehensible ; as i have abundantly shew'd already . but besides this , there is a wide difference between plain matters of sense , and mysteries concerning god ; and it does by no means follow that , if a man do once admit any thing concerning god which he cannot comprehend , he hath no reason afterwards to believe what he himself sees . this is a most unreasonable and destructive way of arguing , because it strikes at the foundation of all certainty , and sets every man at liberty to deny the most plain and evident truths of christianity , if he may not be humor'd in having the absurdest things in the world admitted for true . the next step will be to persuade us that we may as well deny the being of god because his nature is incomprehensible by our reason , as deny transubstantiation because it evidently contradicts our senses . 2dly . nor are these two doctrines loaded with the like absurdities and contradictions : so far from this , that the doctrine of the trinity , as it is delivered in the scriptures , and hath already been explained , hath no absurdity or contradiction either involved in it , or necessarily consequent upon it : but the doctrine of transubstantiation is big with all imaginable absurdity and contradiction . and their own schoolmen have sufficiently exposed it ; especially scotus , and he designed to do so , as any man that attentively reads him may plainly discover : for in his disputation about it he treats this doctrine with the greatest contempt , as a new invention of the council of lateran under pope innocent ill. to the decree of which council concerning it he seems to pay a formal submission , but really derides it as contrary to the common sense and reason of mankind , and not at all supported by scripture ; as any one may easily discern that will carefully consider his manner of handling it and the result of his whole disputation about it . and now suppose there were some appearance of absurdity and contradiction in the doctrine of the trinity as it is delivered in scripture , must we therefore believe a doctrine which is not at all revealed in scripture , and which hath certainly in it all the absurdities in the world , and all the contradictions to sense and reason ; and which once admitted , doth at once destroy all certainty ? yes , say they , why not ? since we of the church of rome are satisfied that this doctrine is revealed in scripture ; or , if it be not , is defined by the church , which is every whit as good . but is this equal , to demand of us the belief of a thing which hath always been controverted , not only between us and them , but even among themselves , at least till the council of trent ? and this upon such unreasonable terms , that we must either yield this point to them or else renounce a doctrine agreed on both sides to be revealed in scripture . to shew the unreasonableness of this proceeding , let us suppose a priest of the church of rome pressing a jew or turk to the belief of transubstantiation , and because one kindness deserves another , the jew or turk should demand of him the belief of all the fables in the talmud , or in the alchoran ; since none of these , nor indeed all of them together , are near so absurd as transubstantiation : would not this be much more reasonable and equal than what they demand of us ? since no absurdity , how monstrous and big soever , can be thought of , which may not enter into an understanding in which a breach hath been already made wide enough to admit transubstantiation . the priests of baal did not half so much deserve to be exposed by the prophet for their superstition and folly , as the priests of the church of rome do for this sensless and stupid doctrine of theirs with a hard name . i shall only add this one thing more , that if this doctrine were possible to be true , and clearly prov'd to be so ; yet it would be evidently useless and to no purpose . for it pretends to change the substance of one thing into the substance of another thing that is already and before this change is pretended to be made . but to what purpose ? not to make the body of christ , for that was already in being ; and the substance of the bread is lost , nothing of it remaineth but the accidents which are good for nothing , and indeed are nothing when the substance is destroy'd and gone . all that now remains is to make some practical inferences from this doctrine of the unity of the divine nature . and they shall be the same which god himself makes by moses , which text also is cited by our saviour , hear , o israel , the lord thy god is one lord ; and thou shalt love the lord thy god with all thine heart , and with all thy soul , and with all thy mind , and with all thy strength : and thou shalt love thy neighbour as thy self . so that according to our saviour the whole duty of man , the love of god and of our neighbour is founded in the unity of the divine nature . i. the love of god ; the lord thy god is one lord , therefore thou shalt love him with all thy heart , &c. this is the first and great commandment : and it comprehends in it all the duties of the first table as naturally flowing from it . as that we should serve him only , and pay no religious worship to any but to him. for to pay religious worship to any thing is to make it a god and to acknowledge it for such : and therefore god being but one , we can give religious worship to none but to him only . and among all the parts of religious worship none is more peculiarly appropriated to the deity than solemn invocation and prayer . for he to whom men address their requests , at all times , and in all places , must be supposed to be always every where present , to understand all our desires and wants , and to be able to supply them ; and this god only is , and can do . so likewise from the unity of the divine nature may be inferr'd , that we should not worship god by any sensible image or representation : because god being a singular being there is nothing like him , or that can without injuring and debasing his most spiritual and perfect and immense being be compared to him : as he himself speaks in the prophet , to whom will ye liken me , saith the lord , and make me equal ? and therefore with no distinction whatsoever can it be lawful to give religious worship , or any part of it , to any but god : we can pray to none but to him , because he only is every where present , and only knows the hearts of all the children of men ; which solomon gives as the reason why we should address our supplications to god only , who dwelleth in the heavens . so that the reason of these two precepts is founded in the unity and singularity of the divine nature , and unless there be more gods than one , we must worship him only , and pray to none but him : because we can give invocation to none but to him only whom we believe to be god ; as st. paul reasons , how shall they call on him in whom they have not believed ? ii. the love likewise of our neighbour is founded in the unity of the divine nature , and may be inferr'd from it : hear , o israel , the lord thy god is one lord , therefore thou shalt love thy neighbour as thy self . and the apostle gives this reason why christians should be at unity among themselves ; there is one god and father of all , and therefore we should keep the unity of the spirit in the bond of peace , that is , live in mutual love and peace . the prophet likewise assigns this reason why all mankind should be upon good terms with one another , and not be injurious one to another , have we not all one father ? hath not one god created us ? why do we then deal treacherously every man against his brother ? and therefore when we see such hatred and enmity among men , such divisions and animosities among christians , we may not only ask st. paul's question , is christ divided ? that we cannot agree about serving him ; either all to serve him in one way , or to bear with one another in our differences : i say we may not only ask st. paul's question , is christ divided ? but may ask further , is god divided ? is there not one god , and are we not all his offspring ? are we not all the sons of adam , who was the son of god ? so that if we trace our selves to our original , we shall find a great nearness and equality among men : and this equality that we are all god's creatures and image , and that the one only god is the father of us all , is a more real ground of mutual love , and peace , and equity in our dealings one with another , than any of those petty differences and distinctions of strong and weak , of rich and poor , of wise and foolish , of base and honourable , can be to encourage men to any thing of insolence injustice , and inequality of dealing one towards another . because that wherein we all agree , that we are the creatures and children of god and have all one common father , is essential and constant ; but those things wherein we differ are accidental and mutable , and happen to one another by turns . thus much may suffice to have spoken concerning the first proposition in the text , there is one god : to him , father , son , and h. ghost , be all honour and glory , dominion and power , now and for ever . amen . finis . books printed for b. aylmer , and w. rogers . archbishop tillotson's sermons and discourses , in four volumes , octavo . — six sermons concerning the divinity of our b. saviour . 8vo . — six sermons . i. of stedfastness in religion . ii. of family-religion . iii. iv. v. of the education of children . vi. of the advantages of an early piety . in 8vo . price 3 s. in 12s . 1 s. 6d . — persuasive to frequent communion in the sacrament of the lord's supper . 8vo . stitcht 3d. in 12s . bound , 6 d. — rule of faith : or an answer to mr. sergeant's book . — discourse against transubstantiation , octavo , alone , price 3 d. stitcht . books printed for b. aylmer . the works of the learned dr. isaac barrow , late master of trinity-college in cambridge : published by his grace john late lord archbishop of canterbury ; in four volumes in folio . a demonstration of the messias , in which the truth of the christian religion is proved , especially against the jews . by richard lord bishop of bath and wells . also his lordships charge to the clergy of his diocess . a sermon preached before the lord-mayor on easter-tuesday , on april the 21 st . being a spittle-sermon . as also three single sermons on several occasions . writ by richard lord bishop of bath and wells . a discourse of the great disingenuity and unreasonableness of repining at afflicting providences ; and of the influence which they ought to have upon us : on job 2. 10. published upon occasion of the death of our gracious sovereign , queen mary , of most blessed memory ; with a preface containing some observations touching her excellent endowments , and exemplary life . certain propositions by which the doctrine of the holy trinity is so explained , according to the ancient fathers , as to speak it not contradictory to natural reason : together with a defence of them , in answer to the objections of a socinian writer , in his newly printed considerations on the explications of the doctrine of the trinity , occasioned by these propositions among other discourses . a second defence of the propositions , in answer to a socinian manuscript , in a letter to a friend . together with a third defence of those propositions , in answer to some newly published reflections , &c. by edward lord bishop of gloucester . a sermon preached before the lord-mayor , on easter-wednesday . as also three single sermons on several occasions . writ by edward lord bishop of gloucester . the holy bible , containing the old testament , and the new , with annotations and parallel scriptures ; to which is annexed the harmony of the gospels : as also the reduction of the jewish weights , coins and measures , to our english standard , and a table of the promises in scripture ; by samuel clark ; printed in folio of a very fair letter , the like never before , in one volume . a vindication of the divine perfections , illustrating the glory of god in them , by reason and revelation : methodically digested into several meditations . by the right honourable the lord president stares , in 8vo . books printed for w. rogers . bishop of worcester's doctrines and practices of the church of rome truly represented , &c. 4to . — doctrine of the trinity and transubstantiation compar'ds , in two parts , 4to . bishop of norwich's two sermons of the wisdom and goodness of providence , before the queen at whitehall , 4to . — sermon preach'd at st. andrews-holborn , on gal. 6. 7. — of religious melancholy . a sermon preach'd before the queen at whitehall , 4to . — of the immortality of the soul , preach'd before the kind and queen at whitehall , on palm sunday , 4to . dr. sherlock , dean of st. paul's , answer to a discourse entituled , papists protesting against protestant popery , 2d . edit . 4to . — answer to the amicable accommodation of the differences between the representer and the answerer , 4to . — sermon at the funeral of the reverend dr. calamy , 4to . — vindication of some protestant principles of church-unity and catholick communion , &c. 4to . — preservative against popery , in 2 parts , with the vindication . — discourse concerning the nature , unity , and communion of the catholick church , first part , 4to . — sermon before the lord mayor november 4. 1688. 4to . — vindication of the doctrine of the trinity . 3d. edit . 4to . — case of allegiance to sovereign powers stated , &c. 4to . — vindication of the case of allegiance , &c. 4to . — fast-sermon before the queen at whitehall , june 17. 4to . — practical discourse concerning death . in octavo . eighth edition , price 3 s. in twelves , price 2 s. — practical discourse concerning judgment , fourth edit . 8vo . — sermon before the house of commons , jan. 30. 1692. 4to . — sermon preach'd before the queen , feb. 12. 1692. — the charity of lending without usury , in a sermon before the lord-mayor on easter-tuesday , 1692 4to . — sermon preach'd before the queen , june 26. 1692. 4to . — sermon preach'd at the funeral of the reverend dr. meggot , late dean of winchester , decemb. 10. 1692. 4to . — a discourse concerning the divine providence . 2d . edit . 4to . — apology for writing against socinians , 4to . — a sermon at the temple-church , december 30. 1694. upon the sad occasion of the death of our gracious queen , 4to . dr. claget's sermons in two volumes , 8vo . dr. wake 's sermons and discourses on several occasions . 8vo . a defence of the dean of st. paul's apology for writing against the socinians , 4to . a defence of dr. sherlock's notion of a trinity in unity , 4to . a commentary on the five books of moses : with a dissertation concerning the author or writer of the said books , and a general argument to each of them . by richard lord bishop of bath and wells . in two volumes , 8vo . mr. dryden's translation of ● . a. du fresnoy's art of painting , with remarks . translated into english . together with an original preface , containing a parallel betwixt painting and poetry ; as also an account of the most eminent painters , 4to . a practical discourse concerning holiness : wherein is shewed the nature , the possibility , the degrees , and necessity of holiness ; together with the means of acquiring and perfecting it . by edward pelling , d ▪ d. rector of pe●worth in sussex , and chaplain in ordinary to his majesty . the doctrine of the fathers and schools consider'd : concerning the articles of a trinity of divine persons , and the unity of god. in answer to the animadversions on the dean of st. paul's vindication of the doctrine of the holy and ever blessed trinity : in defence of those sacred articles against the objections of the socinians , and the misrepresentation of the animadverter : part the first . by j. b. a. m presbyter of the church of england . mr. wilson's discourse of religion , shewing its truth and reality ; or the suitableness of religion to human nature , 8vo . — discourse of the resurrection , shewing the import and certainty of it , 8vo . reason and religion , in some useful reflections on the most eminent hypothesis , concerning the first principles and nature of things ; with advice suitable to the subject , and seasonable for these times , 12s . mr. elis's letter to a friend , &c. 4to . — reflecter's defence of his letter to a friend , &c. 4to . — protestant resolv'd , or a discourse shewing the unreasonableness of his turning roman catholick for salvation , 4to . — religion and loyalty inseparable , a sermon preach'd at the assizes held at nottingham , sept 5. 1690. 4to . — necessity of serious consideration , and speedy repentance , 8vo . — folly of atheism demonstrated to the capacity of the most unlearned reader , 8vo . — a short scripture-catechism , 12 s. — a sermon preach'd at nottingham , octob. 4. 1694. 4to . notes, typically marginal, from the original text notes for div a62619-e320 psal . 65. 2. isa . 40. 5 , 6. matt. 24. 22. gal. 2. 16. 1 tim. 3. 16. i. 1 john 1. 1. prov. 8. 22 , 23 , &c. john 17. 5. 1 john 1 , 2. gen. 1. psal . 33. 6. 2 pet. 3. 5. colos . 1. 15 , 16 , 17. rev. 3. 14. col. 1. 18. acts 10. 36. rom. 4. 14. notes for div a62619-e7070 dr. stillingfleet , now bishop of worcester . john 3. 13. acts 20. 28. john 6. 62. john 8. 58. john 13. 3. joh. 16. 27 , v. 28. v. 29 , 30. v. 31. john 17. 5. v. 8. 1 joh. 1. 1 , 2. phil. 2. 5 , 6 , 7 , 8. 1 tim. 3. 16. heb. 13. 8. rev. 1. 8. v. 17. rev. 22. 13. v. 16. heb. 1. 2. coloss . 1. 15 , 16. heb. 1. 2. v. 2. v. 7. ps . 104. 4. v. 6. rom. 1. 4. v. 8. ps . 45. 6 , 7. v. 10 , 11 , 12. * ne referre quidem haec priora verba , de coeli terraeque creatione loquentia , ad christum potuisset autor , nisi pro concesso sumsisset christum esse summum illum deum , coeli & terrae creatorem ; praesertim si ea , ut necesse soret , primò & directè ad christum dicta esse censeas . nam cum omnia psalmi verba manifestè de deo loquuntur , christum autem deum illum esse ne unico quidem verbo in toto hoc psalmo indicetur ; necesse est ut si verba illa ad christum directa esse velis , pro concesso sumas , christum esse deum illum summum de quo in psalmo se●mo est . v. 11 , 12. ch . 1. v. 20. 1 john 5. 7. rom. 1. 25. gal. 4 8. notes for div a62619-e16410 hebr. 2. 16. matth. 14. 31. 1 cor. 1. 24. heb. 5. 5. job 33. 12 , 13. 1 cor. 1. 21. chap. i. v. 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20. notes for div a62619-e21140 iii. 1 tim. 3. 16. heb. 1. 2. 1 tim. 2. 5. heb. 7. 25. heb. 2. 16 , 17 , 18. heb. 4. 14 , 15 , 16. heb. 2. 14 , 15. joh. 5. 22 , 27. heb. 12. 14. 1 joh. 3. 3. 1 joh. 3. 7. 1 joh. 1. 20. ver . 21. notes for div a62619-e27480 joh. 3. 16. heb. 4. 15 ▪ joh. 8. 29. 1 pet. 2. 22. heb. 7. 26. 27. heb. 9. 14. 1 pet. 1. 18 , 19. 2 cor. 5. 21. eph. 5. 10 1 pet. 1. 18. joh. 15. 12. v. 13. rom. 6. 6 , 7 , 8. 1 cor. 5. 7. lev. 1. 4. heb. 9. 28. v. 28. obj. 1st . obj. 2d . obj. 3d. obj. 4th . notes for div a62619-e32470 1 cor. 8. 4. deut. 4. 35. isai . 44. 6. v. 8. adversus marcionem , i. 1. c. 10. 1 cor. 8. 6. serm. ii. l. 5. joh , 15 , 1. eph. 1. 23. deut. 6 ▪ 4. mark 12. 2● ▪ 30 , 3● isa 46. 5. 1 kings 8. 39. rom. 10. 14. eph. 4. 6. mal. 2. 10. the two great mysteries of christian religion the ineffable trinity, [the] vvonderful incarnation, explicated to the satisfaction of mans own naturall reason, and according to the grounds of philosophy / by g. g. g. goodman, godfrey, 1583-1656. 1653 approx. 345 kb of xml-encoded text transcribed from 60 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a41434) transcribed from: (early english books online ; image set 97249) images scanned from microfilm: (early english books, 1641-1700 ; 262:e216, no 1) the two great mysteries of christian religion the ineffable trinity, [the] vvonderful incarnation, explicated to the satisfaction of mans own naturall reason, and according to the grounds of philosophy / by g. g. g. goodman, godfrey, 1583-1656. [16], 109, [3] p. printed by j. flesher, london : 1653. "the epistle dedicatory" signed: godfree goodman. reproduction of original in thomason collection, british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project 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will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng incarnation -early works to 1800. trinity -early works to 1800. 2003-03 tcp assigned for keying and markup 2003-04 apex covantage keyed and coded from proquest page images 2003-05 rina kor sampled and proofread 2003-05 rina kor text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion the two great mysteries of christian religion , the ineffable trinity , the wonderfull incarnation , explicated , to the satisfaction of mans own naturall reason , and according to the grounds of philosophy . by g : g : g sancta trinitas unus deus miserere nobis . o bone jesu esto nobis jesus . london , printed by j. flesher . 1653. to his excellency , my lord oliv : cromwel , lord general . my lord , fifty years since , or thereabouts , the name of socinus and socinians in italy first began to be known : they are a sect so carried away with their own fancies , under pretence and colour of adhering to their own natural reason , that they deny the mysteries of our christian faith and religion ; which are indeed above reason , beyond the reach of reason , but no way contrary to reason . this sect of all others i have ever most hated and detested ; the rather , because they pretend philosophy and humane learning to back and to second them : which i know to be otherwise , and so i hope i have made it appear , and by gods grace i will yet make it more manifest : for about 45 years since i had a publick disputation against them , and not resting there , i did resolve to examine every mystery of faith , and every miracle wrought in confirmation of those mysteries ( for so it pleaseth god that works above natural power should witness the truth of words above natural knowledge ) according to the rules of philosophy ; and i began with the first , proving the fall of adam from paradise by natural reason . not that i was able to prove the manner of the fall , as that it should be by tasting the forbidden fruit , by the tempting of a serpent ; but i shewed the truth and certainty of his fall , by those many punishments of sin , which are yet extant , and may be seen in nature . and about 40 years since i set forth a book to that purpose ; and although i say it , i had then the approbation and encouragement of those whom we did esteem to be the most learned men , as bishop andrews , bishop overall , bishop mountaine , and others . then i proceeded to examine the rest of the mysteries and miracles , but especially the wonders which moses wrought in egypt , whether they were sufficient assurances to the natural man , for admitting and introducing the mosaical law. i did likewise examine the resurrection of the dead , and the general judgement ; and truly with these king james of blessed memory was acquainted , and did not dislike them . i did then proceed to other mysteries , and i did examine the several visions of scripture in daniel , ezekiel , the apocalypse , how far they did agree together , and how necessary it was that there should be such visions , to withdraw the jews from their carnal conceits , and their expectation of temporals . and after scripture , i did then further proceed what had continually hapned in the church , and in succession of times did serve for the proof of christianity . this i could not conveniently do , unless together i should write an history of the church , how god had planted and preserved it . and here i reduced it as much as possibly i could , to this island , wherein we live : but when once i came to the year 1517. being the eighth year of hen. 8. then i made annals , and set down every year constantly and particularly , what was done in the church of england : first , i set down the then present state thereof , what liberties they had in respect of our common laws , what ecclesiastical jurisdiction , and what great revenues ; then what alteration did yearly befal the church , and so i had composed a great volume , which i did forbear to print in this regard ; i thank god for it , i did never flatter any man , and i made a conscience to relate the truth ; and doing it , i should have cast very foul aspersions upon some great families , which would have drawn much envy and hatred upon me whereupon i did resolve , that it should not be published , till after my death , and then it should serve as a memorial of my studies and labors , and as a testimonial of my faith and religion ▪ thus far i proceeded before the late wars began . i hac then five several houses in my hand , and a little houshold-stuff in each house , ( and now i have not one in all england ▪ i thank god for it : ) but in every house , what with fire and plundring together with other losses , my notes and writings miscarried ( a just punishment of god upon me for my sins : ) and in regard of my great age , i had thought never to have stirred any further , but to have prepared my self for my grave , and to desire god to be so merciful unto me , that i might die in quietness and peace , for my wants and troubles were great . and while i was thus resolved , it did plainly appear unto me , that the socinians did increase ; for i take no notice of any particular persons , but of publick acts : some have been questioned before the parliament for denying the trinity , and blaspheming christ , yet i never heard that any were put to death , or greatly punished . i finde that the fonts where we are baptized , and make profession of the trinity , and the incarnation , they are generally pulled down . i finde that the solemnity and joy at christs nativity , was forbidden ; that fasting in lent , and sorrow at christs passion , were by publick order neglected ; i found that all the memorials of christs passion , the harmless crosses ▪ were demolished ; i found no honor was given to the name of jesus , no setled form of prayer , but every one left to his own inventions ; nor was there any time appointed for prayers , but onely a little preparation for preaching ; i found that in very many parishes the church-doors were locked up , and there was not so much as any publick meeting , the churches generally decaying , and never repaired ; that many men would not have their children baptized , and that many were dipped , it should seem into some other church ; for if they were christians , it is impossible they should deny the virtue and efficacy of their first baptism , no more then they can deny the original sin , derived unto them from their first parents . and i will insist in one particular , the white-thorn at glastenbury , which did usually blossom on christmas day , was cut down , yet i did not hear that the party was punished ; certainly the thorn was very extraordinary , for at my being there , i did consider the place , how it was sheltred , i did consider the soyle , and all other circumstances , yet i could finde no naturall cause ; this i know , that god first appeared to moses in a bramble bush ; and that aarons rod being dried and withered did budde ; and these were gods actions , and his first actions ; and truly glastenbury was a place noted for holinesse , and the first religious foundation in england , and in effect it was the first dissolved , and therein was such a barbarous inhumanity , as aegypt never heard of the like ; it may well be that this white thorn did then spring , and began to blossom upon christmas day , to give a testimony to religion , that it might flourish in persecution , as the thorn did blossom in the coldest time of winter ( though the sun in so great a distance might seem to want heat to bring forth the sap ) so religion should stand , or rather rise up , though religious houses were pull'd down . i never heard nor read , that any ancient author did mention this thorn , which certainly they had not omitted , if there had been any such thing ; and by the growth of the thorn , truly i did judge the age thereof to be much about the time of the dissolution of that abbey . i do accuse no man , but if i may judge of the inward faith , by the outward tokens and signes ; then i must needs say , that it is high time ( the church being now undermined , ) to set up props , and to raise up buttresses , for the support of christian religion ; and i bethought my self to whose office this did properly belong , christ being the head-corner-stone , laid the foundation of his church , the apostles did finish the building ; they were very carefull in the choyce of their successors , the first thing they did after the ascension of christ , was the election and choyce of saint matthias ; and generally they had the authority , posuit vos regere ecclesiam dei. so then i did conceive , that the generall care of the church did belong unto them ; and where things were not setled , and that there was no superiour amongst them , that then it did belong to every one of them in particular , but especially to the eldest ; for so in the state of nature , the primogenitus had ever the care of gods service ; and in the law aaron was the eldest brother to moses , and the high-priest hood was setled on him , and his sons ; and here i bethought my self , that having been these ten yeers , the ancientest bishop in the province , i was bound in conscience to do my uttermost indeavour , to strengthen and support religion ; or at least to enter a protestation , and to make a publick confession of mine own faith , that such as would might follow my example ; this i took as part of my duty , and office , to which i was bound , and obliged in conscience , and to have neglected this , i thought i should have greatly sinned ; then i did think my self bound , to do the uttermost of my endeavours ; and when i considered , that the custom of the church in such like cases , hath ever been to implore brachium seculare , to whom should i address my self , but to your lordship , and humbly crave your assistance , and furtherance herein ; and whereas formerly there was a course of law , for the punishment of open and scandalous blasphemers , and that there were severall writs , de excommunicato capiendi de haretico comburendo , &c. there being now no ecclesiasticall jurisdiction , that your lordship would be pleased to be a means to the honourable , and reverend judges , to supply those wants ; and to settle a course , whereby there may be a legall proceeding against these publick and scandalous blasphemers , according to the true intent of the law. thus both in composing this treatise , and for the dedication thereof to your lordship , i have done no more , then what i thought my self bound in conscience to perform , and the rather to express my joy in some things , which have lately hapned ; for living here in the church-yard of saint margarets in westminster , which was the church proper to the parliament , for here they kept their thanksgivings , their humiliations , and all other their solemnities ; when as in their time the font was pulled down , and so continued demolished and in ruines , it is now set up again in a most decent and comely manner ▪ and i hope it will be an example for other churches to follow : so likewise they had a very solemn perambulation in rogation week , according to the old manner ; which had been omitted during the sitting of parliament : and holydayes begin to be kept ; thus with joy and alacrity , not without hopes of good times to suceed , i thought fit to publish this treatise , as containing the grounds of christian religion ; for these are the two great and principall mysteries , which all others presuppose ; and herein if we should waver , in the least kinde , then christian religion would faile and come to nothing ; and by the publishing of these , it will appear what satisfaction i gave in all the rest of the mysteries ; for these are the hardest and most difficult , and as i have performed in these , so let men judge of the rest ; and if god shall inable me , and that i may have any competency of meanes to subsist , together with the use of a library ; i shall then proceed in the rest god willing . thus much in generall , though i am a stranger , utterly unknown , and never deserving the least favour from your lordship , yet i make bold to become a petitioner . when i undertook to write the history of the church of england , especially in the time of henry the eight , wherein there was the greatest alteration and change ; knowing that the lord cromwell ( your lordships great unckle ) was then in great favour ; for i have seen the archbishops , and the lord chancellor audley , their letters unto him , to desire his help in furthering their suits to the king ; and that he was then the only man imployed , especially in spirituall causes ; for he did exercise the whole ecclesiasticall jurisdiction under the king ; and by virtue thereof , he took place of the arch bishop of canterbury , which never any subject did , and sat on the bishops side in parliament ; i thought it very necessary and fit to hearken after his writings ; and by the meanes of sir robert cotton the great antiquary ( now with god ) i had the perusall of his study , where i read all his letters , notes , and papers ; and where i found that it was the lord cromwell , who made that order in the church , that every one should learn in the english tongue the apostles creed : which may be some example and encouragement to your lordship , to defend these mysteries of our faith and religion ; which hath hitherto been my whole suit . amongst other letters to the then lord cromwell , i found one from john fisher bishop of rochester , a man famous for his devotion , learning and courage , when he was in far greater distress then ever i was ( i thank god for it ; ) the effect of the letter was , to desire his help for his relief : the letter is yet extant , and may be produced . what effect it took , i cannot say ; but i do not finde that it was ever seconded with any other letter , which is usual in cases of distress , nor did the bishop complain at the time of his execution , when he was beheaded ; and therefore i conceive he found some relief . this hath encouraged me to become a suitor to your lordship . i shall not here acquaint you with any particulars , ( for this were to be over-troublesome ) but i call god to witness , that i know no man , nor have i heard of any man , that hath suffered so much , in such several kindes , so unjustly , in proportion , as my self have done ( though things are onely known to god and my self ) and i have as fair testimonials for my innocency , as any man hath , or can have in this world . i have been now five years petitioning for a hearing , if at length by your lordships good favour , i might prevail , you should for ever oblige me , that either i might know my offence , or otherwise that i might have some means ( out of mine own ) to subsist : the hearing cannot possibly take up half an hour , and i hope to dispatch it in less then half a quarter : for i will demand nothing for what is past , but do as heartily forgive all men , as i desire god to forgive me . and i will likewise make this motion , in behalf of my brethren the clergy , that what hath been violently taken from them , their cause never heard , or what a committee hath done , being no court of record , being not upon oath , and their power lasting onely during the parliament , that men upon slight pretences might not lose their freeholds , to the great prejudice of the liberties and laws of this nation ; and sequestrations , which are but for a time , might not be continued for ever , contrary to their own nature , but that men , upon submission and satisfaction , might be restored to their own possession , until some just cause be shewed to the contrary in a legal way . hereby your lordship shall do god good service , discharge your own conscience , you shall for ever engage them , and give an earnest of your justice and compassion . so humbly craving pardon for my boldness , with my prayers to god for your health and happiness , my lord , i am your most humble servant , godfree goodman bishop late of gloucester . june the 4. 1653. being the eve of trinity sunday . to the reverend master , the fellowes , scholars , students ; and all the members of trinity college in cambridge . my good brethren , i do give god most humble thanks , that i had the happiness to have my education and breeding in your college , where i found the seeds of religion , and learning , the good example of others , and truly many favours in mine own particular ; i did ever resolve ( in token of my thankfulness ) to give you some memoriall , not of any great value or price , but onely out of a desire that i had , ( wherewith i did acquaint some of your fellowes ) that you would conform your studies to the present occasion and necessity of these times ; for whereas before your studying of philosophy , did only serve for your disputations , and your keeping of acts for your degrees ; now i could wish , that they might tend to some practise , whereby they might be more usefull , and serviceable unto you in the course of your lives ; and therefore i had thought to have given you all the mathematicall instruments , and some things which belong to chymistrie , together with optick glasses , and herballs , and whatsoever else did tend to the practise of philosophy ; for seeing man is not wholly spirituall ; therefore i would not have him to content himself onely with the theorie : the charge i confess had not been great , but whatsoever it was , i am now so utterly plundered , that as yet i am able to perform nothing . in stead of giving , i am now become a suitor unto you , while i was in your college i began a quarrell , and it was against the socinians , and the antitrinitarians ; and truly the rather for namesake , because our college is dedicated to the honour of the blessed trinity , and therefore we are bound both to the adoration , and to the defence of that high mysterie ; now in my old age upon some occasion , this quarrell is again renewed ; and as it is usuall in all duels , to have a second , so i do desire your college to second me ; and being very old , i cannot live long ; for i have now been these nine and twenty yeers together the ancientest bishop of your college i do therefore leave you this legacy , to be the heires and successors in this my quarrell , and to continue a deadly fewd with the socinians and antitrinitariants ; and not only to spend your inke , but to adventure your blood in the cause . thus i have done my uttermost endeavour , i have desired the secular power to asssist me by way of punishment ; and your selves in point of learning , and religion , to stand in defence of our faith , and cause ▪ for it concerns , as your souls health , so in effect no less then the foundation of your college . this is all my business , and here i should take my leave of you ; but in truth out of my love and affection , i cannot so soon and so easily part with you ; but i must claim the privilege of old men , to speak of things which are past ; and by calling them to minde to renew them , and so to continue them , [ ad perpetuam rei memoriam , ] it is now much about 54 yeers since i came to your university : and even then both the church and learning had many enemies , and they raised up many malitions and false reports , yet during all my time , i may truly say , ( for though i was a young scholar , yet i might fee and know the actions and carriages of my governors ) there was not an university in christendom , nor any city or corporation better governed ; neither can i conceive , how it could be better governed , without religious vowes : and for our college in particular , i may truly say , that as the members were not inferiour to any others , for their learning , and studies ; so for their discreet carriage , and behaviour , for their wisdom , and prudence , in worldly and temporall affairs , i did verily believe , that no society in england , whether of churchmen , lawyers , or citizens , did exceed them : i was then in the hardest times , when the college in effect was new built ; when we could not get chambers or lodgings , and the debts were great in regard of the building , yet then did they flourish exceedingly , and had much credit and reputation . and because i was a member of several cathedral and collegiate churches ( which are now dissolved ) lest posterity may hereafter blame them , and think their offence to be great , i shall therefore give them this testimony , that i take god to witness , i did never see any thing amongst them , but what did proceed from piety , charity ▪ and goodness . i was a very diligent observer , and truly in their chapters things past with as much wisdome and discretion , as ever i did see business pass in the lords house of parliament . what charity did we shew to our tenants , in accepting such small fines ? by our counsel we sometimes made them good husbands ; very often we prevented the sale , and preserved the lease for the true heirs , especially if orphans : and in a word , they lived better under us , as tenants , then ever they will do as they are land-lords ; and i do verily believe , that if the parliament had been pleased to imploy the members of the church , in stead of their committees , surveyors , and other officers , ( who were the very worst of men ) that with renewing leases , and putting years into lives ; they would have raised as great sums of money , ( yet reserving the rents and inheritance to the state ) as now they have done by selling the inheritance ; and truly we were very provident , in improving the church revenews ; i am at this time in wants , i would desire of god no more to live upon then what i have raised , and improved in church rents ; and what i have done together with others , that i might have but according to my proportion ; so that in a maner pro tanto , we were in effect founders of the church ; for we might have converted our improvement to our own private uses . and that posterity might judge of the clergy , at this time , that we were not so faulty , or wanted courage , which might occasion our ruine , there are two common lawyers who have done very ill offices to the church , mr. selden and mr. pryn ; and truly i did once think to have answered them both : but when i considered that we did differ in the course of our studies , in our method , in our style , so that we should not have the same or the like weapons to encounter each other , i did therefore forbear ; yet some of my intimate friends did it . for mr. pryn , he is pleased to write as bitterly as he could against bishops , yet could he not charge any one of them with corruption or bribery , or any great sin ; no man is accused for ignorance , or unworthiness : yet it cannot be denied , but the gentlemen who were imployed for the buying of impropriations ( whereof i conceive mr. pryn was a principal man ) did tempt bishops with bribes , with no other intent , but to accuse them ; and to me in particular they sent twenty angels , in the business of cicester , but i thank god for it , i had the grace to refuse it . if a man were to write against other professions , suppose the lawyers ( as god forbid any man should ) he might have found a hundred times more , and worse faults , then mr. pryn hath done against bishops . and on the contrary i dare boldly say , that many bishops in their own particular persons , have done so many acts of piety , of charity , of goodness , as all the enemies of the church , taken together , have not done the like . they that did impeach us of high treason , onely for entring a protestation , they would never have spared us , if they could have ●…ound any just cause of complaint against us . yet i confess that god would never have permitted us to have suffered in such a manner , as we have done , had we not provoked him with our sins ; and that i may be our own accuser , i think our greatest offence did consist in these two things : first , that many of us did not spend our church-means in a church-like manner , but converted them to our own private uses , or otherwise misimployed them , therefore god justly takes them away , and permits sacriledge ; we our selves having first offended in the same kinde : for certainly church-means should have relation as well to the uses , as to the persons ; and a church-man in mis-spending them , commits sacriledge . and whereas many excuse it in regard of their wives and children ; god forbid , but regard should be had of them , ye●… still with moderation : i cannot excuse the excess of apparel , and some other courses of expence . yet this i must testisie ●…or a truth , that speaking privately with some bishops , they told me ( and i beleeved them ) that they laid not up one farthing of their bishopricks : and this may appear , ●…or many of them died very poor , as worcester , hereford , peterborough , bristol , and not unlike but others will do ●…o . another great fault in the church was , the intolerable abuse of ecclesiastical jurisdiction ; therefore god hath made us now uncapable of any jurisdiction , so just and wonderful is god in all his judgements . i confess in mine own particular , i did as much desire and labour to reform it , as any man could do , yet i could never prevail . herein a little to excuse the church , i have it , and can produce it at this time , under the kings own hand and seal , wherein he forbids that any church-man or priest in holy orders , should be a chancellor ; and this was the occasion of all the corruption of the spiritual court : for the judges at the common law have their pensions and allowances , but chancellors have none at all , they live onely upon the fees of the court , and fo●… them to dismiss a cause , it was to lose so much blood : now if they be naugh●… in themselves , then they must for their own advantage and prosit ▪ have instruments and agents accordingly ; so the registers , proctors , apparators , they were pessimum genus hominum . whil●… the spiritual court was onely governed by church men and priests , as it ought to be , ( and hath ever been so heretofore ) they ha●… their spiritual benefices and dignities to live upon , and did scorn the fees of the court : besides , the holiness of the profession kept them from bribing and corruption . little do men think how much they suffer by this one position , that church-men should not interpose in civil and moral affairs : whereas formerly bishops and church-men were onely trusted with last wills and testa ments , and granting out administrations : and certainly , if ther●… be any honesty amongst men , it must be supposed to be rather in them then in others ; but there having been such an abuse , it must be acknowledged that god is most just in all his wayes , and what hat●… befaln us , it is according to the deserts of our sin . and now at length , my good brethren , i will be no further troublesome unto you , but onely make this small motion , which proceeds out of my love : your statutes do allow the fellows to travel beyond seas , to see the state of the christian world , to better their experience , whereby they may be fitter to do the church and the state service at home . now i would fain adde some encouragement i●… this kinde , and perswade you to be forward , thereby to learn languages , and to enable your selves to do the state service ; and while you are in your travel , though you are not publickly imployed , yet to do your countrey what good office you can , by way of information . this is my suit to the fellows in general : but i do earnestly intreat the master and the seniors , that they would be so far from abating any part of their allowance , as that they would rather give them some addition towards their charge , besides all brotherly assistance and furtherance . this is the onely motion which i make : but if any of your members should offer me his help in my study , now that mine own sight and memory do fail me ( for i would very fain finish my intended course , to give satisfaction to natural reason , in all the mysteries of christian religion ) truly , if ever god should enable me , i would reward him . so god blesse you all. i rest , your loving friend and brother , godfree goodman , bishop late of gloucester . june 4. 1653. being the eve of trinity sunday , which we were wont to keep very solemnly , and i hope you do so continue still . the introduction . st joh : 1. 14. and the word was made flesh . i should be much afraid to speak of this word , and to multiply my words in the exposition of this one word , were it not that my text doth inform me , that thi●… word was made flesh , and therefore i may well presume on gods mercy , that as it was his humility , to descend down from heaven , to take up our flesh ; so without disparagement to his honour , ●…lesh and blood may presume to speak of this word , to clothe him with our mortall words , as some time ▪ he was clothed with our mortall nature ; again to imbase him , and ( as i●… were ) to give him a new birth , conceived in the womb of the heart , brought forth by the tongue , that so future ages and succeeding generations might testifie of this word , for this word was made flesh . the written word of god proceeding from the wisdom of god , may seem to have been a stream derived from the fountain of this eternal word , as large commentaries and expositions serve to unfold a little text , wherein there is much more matter implyed , then can be expressed ▪ now this written word , though otherwise gods own word ( in whom there is no blemish or imperfection ) yet certainly it was imperfect , before such time as this eternall word was made flesh . i speak not only that it consisted of types , shadowes and figures , without the spirit of grace and o●… truth , not only that it did ●…arre surmount the state and condition of man , untill this word was made flesh , sanctifying our corrupted nature , and descending to our capacity : but whereas the written word was a precept , a law , and a rule to square out our actions , necessary it was that after the rule given , there should be some pattern to exemplifie the rule . praecepta docent , exempla excitant ; the rule is imperfect without an example . but before the time , the fulnesse of time , wherein god appeared in our flesh , there could be no example of true holinesse and obedience to gods law , and therefore for the upshot and conclusion of the law , in the eclipse of the prophets , cum silentium contineret omnia , & nox in suo cursu mediū iter haberet , omnipotens sermo tuus , domine , exiliens de coelo à regalibus sedibus durus debellator in mediam exterminii terram prosiluit : sap : 18. here is the example annexed to the rule , an example in whom dwels the fulnesse of the deity , all the treasures of gods wisdom , from whom as from a fountain the written law is derived , to whom as to an ocean , the whole scope of the law is directed , thus is the rule perfected by the example ; the written word serves for a precept , the begotten word serves for a president ; the yoak is made easie , the burden is light : for wherein the law might seem obscure and difficult , that shall now easily appear by the practise , example and imitation of this word , for this word was made flesh . saint austin hath well observed , that before such time as the word was made flesh , man in the pride and presumption of his own heart , might have used some excuse unto god ; lord , why hast thou commanded such strict lawes , such as are opposite to the inclination of nature , the forgiving of wrongs , the chastising of the flesh , the mortifying of passions , continuall repentance and sorrow ; whatsoever thou didst unto man , thou didst it with the greatest facility and ease , verbo virtutis tuae , thou spakest the word , and all things were created ; but whatsoever thou requirest of man , it is done with the greatest difficulty and labour : thus ( in effect ) especially considering the manner , thou seemest to require more of man , then thou hast done unto man ; here then there is no proportion . but behold , to stop the mouthes of blasphemers , that sin might be inexcusable , behold the word is made flesh , god hath entred the lists of our misery , and hath run thorough the whole course of our pilgrimage , in sudore vultus , in the sweat of his browes , with watchings , and fastings , with labour , and passions , he hath fulfilled the law , and having performed it in his own person , it is no wrong or injustice to impose the same law upon his vassals and creatures , for the word was made flesh . man as he totally proceeds from god , so is he totally directed to god , but before such time as the word was made flesh , it should seem only the better part of man , the soul and the understanding , were capable of gods word ; alas what becomes of the sensible part ? shall the body and the flesh be excluded ? if it lookes for a portion in glory , needs it must have some earnest in grace ; body and soul ▪ they are both creatures alike , they are both parts of man alike . see then the wonderfull work of gods mercy , the word is made flesh , a word speaking to the understanding , and possessing the soul , flesh subject to the sense , visible to the outward appearance , that so the whole man might be sanctified , for the word was mad ▪ flesh . but leaving all preambles , i will tie my self more strictly to the words of my text , wherein i will consider these three parts : the word in it self ; the word in our flesh ; the manner , and circumstances , answerable to the three termes of of my text : et verbum caro factum est , and the word was made flesh : wherein are implyed the ineffable mysteries of the trinity , and the incarnation ; and both these great mysteries . i will first set them down as the church receives them ; then i will illustrate them by naturall reason , and the grounds of philosophie ; and lastly i will give sufficient assurance for the truth of them : for i will produce miracles above natural power , for confirmation of mysteries above naturall knowledge , which is an abundant satisfaction . this first chapter of saint john , in my poore judgement , hath some relation to the first chapter of genesis ; and though saint john be the last evangelist , prophet , and penman of scripture , yet he seems to inclose and incompass on every side , moses , the first law-giver , prophet , and pen-man of scripture ; whereby it may appear that christ was agnus occisus ab origine , a lamb slain from the beginning , and by the eternall decree of god , long before the foundations of the world were laid . you shall then observe , that both saint john and moses , they use the same first word in both their writings , in principio , in the beginning ; only with this difference , that moses intended the beginning of time , where first god began the creation , and set the first wheel on going ; but our apostle and evangelist , like an eagle , makes a higher flight , and looking upon the sun , and fastning his eyes thereon , is no way daunted ( though the sun be the master piece of the creation , which other creatures cannot behold ) but aymes at a higher beginning , in aeterno principio aeternitatis , in the eternall beginning of eternity ; ( you must give me leave , is sometimes i speak in unusuall termes , when neither the words , nor apprehension of man , can otherwise serve to express , or conceive the mysterie . ) and to what can the regeneration or new birth of man , be better resembled or compared , then to the creation ? see then how they agree , and concur together ; after the creation of the heaven and the earth , and the confused masse of the waters , the first thing created for ornament and beauty , was light , gen : 1. 3 light , is but an accident , and must presuppose a substance , and though it be light , yet in respect of the substance , it is in effect but a shadow ; saint john therefore doth better express this light together with the fountain of this light , in the fourth verse of this chapter , speaking of the word , in him was life , and the life was the light of men ; and as in the creation , before this light was created , the state of the world is described by moses gen. 1. 2. and darkness was upon the face of the deep , which is most truly explicated by saint john in the 5th verse of this chapter , the light shineth in darkness , and the darkness comprehendeth it not , this darkness betokeneth the state of sin , the death of sin , as adam soon after his creation committed sin , whereupon followed the sentence of death . and out of this death of sin , it was the great mercy of god , that man should be awakened , and that by degrees , first , with the sound and noyse of the law , which came with thunder and lightning , to strike terror into man , as the bellowing of beasts , designed for slaughter and sacrifice , might shew them their own condition , for death is the wages of sin ; and thus far moses proceeds . man being now rowsed & a little awakened with this great sound of the law , trembling and fearing he listens , and finds that this sound becomes a voice , vox hominē sonat , the voice betokens a man ; and here after the great terror and threatnings of the law , he begins to conceive hope , that he may find bowels of compassion , and then expects mercy and pity : this was the office of saint john baptist , whose time was an interregnum between the law and the gospel ; and who was vox clamantis in deserto , the voyce of a cryer in the wilderness described by s. john in the 6th verse of this chapter . hitherto we have heard the sound of the law , and the voice of a cryer ; but all this will not suffice to discover the secrets and mysteries of god ; we must then listen , and we shall find that this voyce doth tend and end in a word ; and that this word may be fitted to mans capacity , it is necessary that this word be made flesh , verbum caro , and in him should dwell all the treasures of gods wisdom ; and as this word was of an extraordinary condition , so it is necessary that there should be tongues of an extraordinary nature and form , fit to express this word , linguas attulit qui pro verbo venit , and this was the holy ghost , who came down in the form of fiery cloven tongues to testifie of this word ; and here you have the full hight and perfection of the state of grace ; and this is the scope , and the object of saint john , which is implyed in his name , for it signifies the grace of god ; so that moses comes as far short of saint john , as time doth of eternity , and in other respects , especially for the object , saint john as far exceeds moses as the fruit doth the blossom , or the substance the type , or the body the shadow ; moses by a propheticall spirit , and speciall illumination describes the creation of the world , and the making of man ; and so descends downwards , and writes only the history of his own time ; but our apostle transcends , and as he begins with the eternity of christ , so in the revelations , he prophesies of the church , even to the worlds ends , and after the dissolution of this world , then to remain glorious for all eternity . and as they had several ends , so they proceeded severall ways ; moses according to the office of a law-giver sets down many judgements of god upon the committing of the first sin , as the sentence of death , the expulsion out of paradise , the murder of abel , the vengeance upon cain , the deluge , the confusion of tongues , the burning of sodom , the captivity of egypt , besides the heavy yoak of gods own law , that they should begin with circumcision , the shedding of bloud , that they should be so many in number , commanded with such strict observances , with such severe punishment , and notwithstanding all this , yet could he not so much prevaile , as to bring the israelites into the land of promise . but our apostle saint john , according to the nature of an evangelist , in every page brings many tokens , signes , and assurances of gods mercy , and goodness ; they are so many , that i will not reckon them : and as upon the creation , man committed sinne , so in our regeneration , he that knew no sin , became a sacrifice for sin . mans nakednesse did then appear , but now he is clothed with christs righteousness ; paradise was then lost , but now he recovers a better inheritance ; and that it might appear , how in every point and parcell a full restitution should be made , as in paradise there was the tree of life , and pleasant fountains , and waters ; so the like are described in the heavenly jerusalem ; as paradise was kept shut by an angell , with a fiery sword , so on the contrary the heavenly jerusalem hath many doores , all standing wide open , there is free entrance , none are excluded , as you may read in the latter end of the apocalypse , besides those frequent and daily works of mercy practised by christ , whose custome was deambulare benefaciendo , he had no other imployment , but onely to doe works of mercy curing all manner of diseases , feeding many thousands raising the dead , blessing sanctifying , and teaching men in the wayes of salvation ; and to reckon them up in particular were endless , onely i conclude with our apostle , in the last words of his gospell , where he confesseth that the world would not contain the bookes , that might be written of christs acts. thus our apostle doth every way inclose and incompass moses , and so far doth the last evangelist exceed the first law-giver , both in the object whereof they treat , ( for the world was created of nothing , but the word was begotten in the understanding of god , ) not six thousand years are yet past , since the world was created ; but the word was begotten from all eternity : so moses ends with his own time but our apostle proceeds to the eternity of the church , & by comparing the first pen-man of scripture with the last , it is memorable to consider the difference between the beginning of scripture , and the end of scripture , between genesis , and the apocalipse ; for it points out the whole course & progress of christianity , that man was first created in happiness , then he commits sin , and is therefore expelled paradise , untill justly for his sin passing through a vale of misery , god takes mercy on him , becomes his shepherd ▪ guides him with his grace , dies for his sin , and in the right and virtue of his own passion conducts him to the heavenly jerusalem , where you may see the tree of life , the water of life , and no longer darkness , or the state of sin ; and so man attaines a far better condition , then what was lost in paradise , as you may read in the last of the apocalypse ; which i confess was figured out in the mosaicall law , for upon the death of the high priest , the banished men returned , and were restored to their own inheritance ; so by the death and passion of christ our high priest , there was purchased a full restitution of paradise , implyed in that heavenly jerusalem . having thus compared the first pen-man of scripture with the last , let us now take our apostle saint john more particularly ; and first for the very name of john , which signifies the grace of god , it was given by a miracle to john baptist ; & he that imposed the name , old zacharie , immediately received the benefit , for he was instantly restored to his speech , as an argument of the cessation of the law , and an inchoation of the state of grace to be suddenly put in execution , as it was already in part begun ; for an earnest thereof was given , when as john baptist in the wombe did express joy , as it were in reverence saluting christ in the virgins womb ; & then he became the immediate forerunner of christ ; and what the prophets spake a far off , and somewhat obscurely , he pointed out christ with his finger , ecce agnus dei , and had the honour to be christs ghostly father , in baptizing him , preparing the way for christ , by preaching repentance ; and by his strict and austere life gave a good example of mortification , sending his disciples to christ , and himself suffering martyrdom in the execution of his office , for reprehending herod ; and then did christ express sorrow , and mourn for his death , giving him an honourable testimony . — thus did the grace of god appear in john baptist , according to his name , but much more in our saint john the evangelist ; for though iohn baptist was greater then the old prophets , yet he that is least in the kingdom of heaven is greater then he , much more the beloved disciple , who leaned on the bosom , and pointed out the eternall generation of christ , which is a work of much more excellency , and difficulty , then to point him out in the wombe . our saint iohn had the honour to be the onely prophet of the new testament , the forerunner of christs second coming in glory , which is described in the apocalypse ; and which is much more admirable , then to be a forerunner of christs first coming in our flesh . our saint iohn was present at the transfiguration of christ , where he did see the glory of god ; and as moses and elias were there transfigured , no doubt but our apostle might likewise be transfigured , and have an earnest of his reall and actuall enjoying of gods glory , besides those many visions which he had in the apocalypse , as a farther and successive confirmation , for the assurance of his possession ; and these are the great favours and graces of god , which are ●…tly implyed in the name of iohn . thus far for our saint iohn the evangelist in comparison with moses , and saint iohn baptist , and such as went before him ; now for such as did accompany him in respect of the rest of the apostles . he was the youngest brother of saint iames the apostle , both sons of zebedee , their mother mary salome recommended them to christ desiring him that one might sit on the right hand , & the other on the left hand in his kingdom : which requests did savour of much weakness , that she should presume so far to make such a suit , considering their unworthiness , and how unfit it was that they should encompass and monopolize christ on every side ; yet proceeding out of the great love and affection of a mother , christ gave but a slight reprehension , and in a sort yeelded to her request ; for these two brethren were ever in speciall favour with christ , and ever imployed in the greatest actions , suppose in christs transfiguration , which did betoken the kingdom of christ , or the triumphant church in heaven , and therefore it was in the mount , but below was s. peter , or the rock upon whom the church should be built ; and there being none other then present but saint iames , and saint iohn , surely they might be said to be sup-porters or butresses on either side , both on the right hand , and on the left hand , to uphold the building , while christ doth alwayes reside in his church . but because the transfiguration was not a kingdom , having but a short time of continuance therfore it may be the more fitly understood in regard saint iames was the first of al the apostles who suffered martyrdom , some very few years after the ascension of christ , and so being first admitted into heaven , in regard of precedencie he might be said to have the first place , or to sit on the right hand of christ ; and saint iohn as being the last apostle that dyed , for he lived almost 70 years after the ascension of christs , even to the beginning of the second century , because the reward of his glory was so long deferred , therefore christ admitted him as the beloved apostle to lean on his bosome , and no doubt nearest the heart , on the left side , and so was the mothers desire accomplished . of all the apostles our saint iohn had the prerogative to be called the beloved apostle , in so much that the great apostle saint peter made him a mediator and intercessor for him , what he himself durst not presume to ask , he beckoned to him to know of christ ; and further above all the apostles , he had the happiness and courage to be present at the sacrifice of christ , together with the blessed virgin mother , whilest saint peter denyed christ , and all the rest of the apostles fled for fear of the jewes , saint iohn alone was the onely apostle , there to assist , as a deacon , or a priest , or a servant to the high priest , in offering up himself a sacrifice upon the holy altar of his crosse ; and as a token of the great love of christ to him , and as a reward for his observance and attendance , at the crosse , as the mother of saint iohn recommended him unto christ , so christ recommends him to his own blessed mother the virgin , he adopts him , and makes him her son , and commits her to his custody , which as it was a high honour unto him , so it argues a greater trust reposed in him then in others . his love and observance still continued after the death of christ , for when it was known that christ was risen , then did both saint peter , and saint iohn run together to the sepulcher , but saint iohn came thither first s. ioh. 20. 4. and when they were in the ship together , saint iohn was the first man that knew christ , s. joh. 21. 7. after the ascension of christ , he did ever most entirely adhere to saint peter , and did accompany him to the temple , where the lame man was cured act. 3. 1. then they were joyn'd in commission to goe together to samaria act. 7 and that i may yet further adde to stir up our thankfulness ; he was an evangelist of the gentiles , as may appear by the manner of his speech , for he never names the passeover , but he expresseth it that it was a feast of the jewes , which if he had written expressely to the jewes there needed no such explication , as being sufficiently known unto them , thus in s. joh. 2. 13. 6. 14. 55. therefore by all likelyhood he wrote to them that might be ignorant of that feast ; it appears likewise by the translation of some words , whereof we have three examples in this very first chapter of saint john ; as verse the 34. rabbi is interpreted master , verse 41. messias is interpreted christ , v. 42. cephas is interpreted peter , which interpretation had been needless , if s. john had written to the jewes , for they spake syriack , and understood hebrew , and therefore needed not any such interpretation , but the gentiles who were strangers , and knew not the language , they needed the interpretation . next the manner of speech used by our apostle , as the word was with god , and god was the word , they seeme to savour of platonicall philosophy , which hath much of ideas , and certainly the platonicks had it by tradition from the jewes , faciamus ad imaginem nostram : as saint paul was the apostle of the gentiles , and therefore did use quotations out of heathenish poets , so saint john being the evangelist of the gentiles , in the apocalypse , he describes the heavenly jerusalem , with some rites and solemnities used by the heathens in their triumphs , as the wearing of lawrel , &c. whereby may appear what use is made of human learning in theologie ; so much are we beholding to this evangelist above others , who living very long , and in his time there beginning some heresies to arise , as cerinthus and the ebionites , who denyed the trinity , ( though the church had ever beleeved the trinity , as may appear by the profession of our faith made in our baptisme , ) the bishops of asia , where saint john lived , and was their superiour , became earnest suitors unto him , to write his gospell , both for the confutation of the hereticks then being , and for the prevention of the future ; this saint john did at their request , and being done upon that occasion , therefore he was more exact , and more elaborate in that one mysterie , then the rest of the evangelists were . if you aske how saint iohn above others should have such an exact knowledge of their mysteries ; surely in regard of the heresies then rising , and the necessity of those times , god did more enlighten him , as no doubt he doth his holy catholick church to this day . some may conceive , that because our apostle was present at christs transfiguration , where moses and elias , the law and the prophets were transfigured , that such apostles as were then present , were a little transfigured and might see the glory of god , though christ for the present did forbid them to reveale those mysteries : yet our apostle living some 70 years after , might make them known , especially being the beloved apostle , and leaning on the bosom , he might suck out these mysteries , and might know more secrets , then were opened to others . and it is not unlike , but he might have a greater knowledge from the blessed virgin mother , being appointed by christ to be her son ; to whom the angell gabriel , was sent in a message of the annunciation . and certainly other mysteries were then imparted & revealed to her ; especially the blessed trinity ; as conducing much to the incarnation : for persons being supposed in the deity , you may the more easily beleive , that one of those persons , ( that is ) the son of god , might become the son of man ; and persons thus supposed , it seems the lesse strange , that one person should satisfie , while the godhead receives satisfaction for sin ; so that god himself in regard of persons , might both offer sacrifice , and receive the oblation . and it is further observed in the blessed virgin , that of all others , she did most observe christ , and laid up his sayings in her heart , as she did conceive him in her heart , before she conceived him in her womb ; and she never forsook him , no not at the crosse ; now it is the office , and duty of a mother , to instruct her son : especially such a son , as was so recommended unto her , as our evangelist was , and to catechise him in private , though not in publick ; for women must be no teachers in the church , ( in regard of their sex ) and therefore as soon as the blessed virgin , had received the holy ghost , for her own private sanctification , there is no further mention made of her in the acts , nor in the epistles ; but there the apostles wholly intend the conversion of nations . but for this great mysterie of the trinity , in my poor judgement , it is intimated at the annunciation ; for mark the message of the angel , that she had found favour with god , that she should bring forth a son ; and why may not this son imply as well the son of god , as the son of the woman ? god is every way truth , and nothing but truth ; and if in the same word , there is involved a double truth , this is most agreeable to gods wisdom ; and how far the son of god is here signified , that which followes may make it manifest , that his name shall be jesus or emanuel , that he shall be great , and shal be called the son of the highest , luke 1. v. 31 , 32. and then followes in the 35. verse , the holy ghost , and the power of the highest shal over shadow thee ; and here is the third person in the trinity ; for is it credible , that the angel coming upon such a message , that he should be so sparing in his relation , as that he should discover no other mystery , which might tend to strengthen and illuminate her faith , to raise up her hope , to increase the measure of her love , and thereby to make her a fitter temple , wherein the godhead might dwell bodily . thus having compared our saint iohn with moses , with saint iohn baptist , and the rest of the apostles ; and from whence , and upon what occasion he might know this mysterie above others ; that so being revealed to him , they might be received with greater reverence , and work the deeper impression : now let us a little consider him in himself . he is figured unto us in the form of an eagle . an eagle hath these properties , both to behold , and to fasten her eyes on the sun , thereby to betoken the high mysteries discovered by our saint iohn ; and secondly , the eagle renewes her age to betoken the long life of saint iohn , or rather the eternity of such things as he prophesied , in so much , that it gave occasion to a false report ; for whereas christ made only a supposition , they conceived it as really true , that saint iohn should not die ; and thus far indeed it proved true , that he died not of a violent death , as all the rest of the apostles suffered martyrdom , but his matyrdom it should seem was then , when he did assist at the passion of christ , and none other apostle attended there but himself ; and no doubt , but his then sorrow and grief might equall , or rather exceed in virtue and power , the martyrdom of others . and secondly , that common fame and report of his not dying , might thus far prove true , that he died not in that age , but lived to the beginning of the second century , being now very old , as s. hierome relates in his commentaries upon the epistle to the galatians ; when he could not goe of himself , but was carryed by others , to the church , or place of meetings ; he made no other sermon but this , [ filioli diligite alterutrum , quia praeoeptum domini est , & si solim fiat , sufficit ] it should seem being the beloved disciple , the love of christ was so fastened , and fixed in him , that it made a repercussion , and became an echo , and brake out into these termes of love ; filioli my sons , whom i so dearly love , let not my love rest in you as singulars , but impart it to each other , that so you may be united and linked together in the bonds , and chaines of love , that as this love proceeds from christ to me , and from me to you , so from you to each other among your selves ; that we may all lay hold on the anchor of our hope , christ the son of god , who hath reconciled us to god , notwithstanding our sins and transgressions . i will now come directly to the text , which is the very ke●…nell , the marrow , the elixi●… of all christian religion , and hath ever been received with the greatest admiration , and astonishment , and at the very naming of the words , christians were 〈◊〉 to bow , and to express all possible honour and reverence . the ineffable trinity . and the word was made flesh . the first word of my text , standing in the forefront ( & and ) being a conjunction copulative , gives me occasion to look back , and mark the dependence ; wherein i dare boldly say , that neither the large volumes of the fathers , nor the subtill and curious invention of the schooles , nor the deep and profoundest divines , can better unfold the mystery of this word , then may be well gathered by the precedent and express words of this evangelist : onely here stands our weakness ; that as moses having talked with god , his countenance received that light , that the israelites could not behold the face of moses : so this our apostle having leaned on the bosom , and sucked out these mysteries , he is now become boanerges , the son of thunder , rather astonishing the eare with wonder and amazement , then distinctly informing the heart in things which are too high for the weak state , and condition of man ; but i pray mark the first verse of this chapter . in principio erat verbum , in the beginning was the word ; ●…ere is the eternall generation of this word , not proceeding from gods free will and election , not supposing his determinate decree and purpose , but a natural and a necessary generation equally existing with god in the moment of his eternity , as the sun and the light were together created , the soul and the understanding together infusect ; so is the generation of ●…his word equall in time and continuance with the deity . et verbum erat apud deum , and the word was with god ; here is the distinction and relation of the persons , apud deum with god , not as a property or quality , not as an attribute or faculty , but as a person distinctly existing ; and that by a different manner of generation from the father . et de●… erat verbum , and god was the word ; here is the mutuall communication and participation of the deity ; for it is a property of the greatest good , that it should be most fruitfull in his own kind ; and communicate it self in the largest , and greatest manner ; now in the creatures , we find some foot-steps of the deity , as appears by their being , moving , order , perfection , but necessary it is , that god should impart his own nature , which nature though infinitely imparted , yet still continuing infinite , it can be but one and the same nature equally communicated to the three persons , three persons and one god. if a man communicate his nature to his son , this nature though still continuing the same in kind and condition , yet must it differ in number , in regard of the finitenesse of our nature , the circumscription both of time and of place : but it is otherwise with god ; for out of the infinite extent of his own nature , one and the same deity , the same in number , the same in virtue and power , is equally and totally imparted to the three persons in one blessed , and undivided trinity . thus much ( ad intra ) concerning the relation of persons within themselves , now ad extra in respect of the creatures , it followes in the third verse of this chapter , et verbo facta sunt omnia , and without him nothing was made : so that both inwardly and outwardly , the deity of this word appears ; inwardly , in the coeternall existency , and infinite participation of the godhead ; and outwardly , as together concurring in the creation , framing and making of this world . and having thus discovered the second person , because we acknowledge another person in the deity , take therefore the testimony of this second person concerning the third , when the holy ghost whom i shall send unto you from the father , the spirit of truth which proceeds from the father , he shall give testimony of me , john the 15. 16. 26. these are the mutuall testimonies of persons in behalf of each other ; and hereunto i shall adde , what the holy catholick church out of other texts of scripture doth undoubtedly , demonstratively , and most necessarily conclude . verbum a word , must necessarily imply intellectum an understanding to conceive this word ; this understanding being alwayes active , the word must be of like continuance and eternity ; and being active , as there was an eternall , so is there a daily and continuall generation of this word , hodie genui te . this word being naturall to the understanding , it proceeds not from any voluntary , or free election of god , but from the necessity of his nature ; and according to his nature , so is it begotten in a spirituall , and most unspeakable manner , being in the understanding , answerable to the understanding , and of like extent . it can be no creature , seeing by it all things were made and created ; and being in the understanding , it must subsist of the same nature , which nature being infinite , though infinitely imparted , yet still it remaines one and the fame infinite nature , and cannot admit a plurality ; and though the nature be the same both in kind and number , yet must there be a difference of persons , in regard of the different act of generation , deus intelligendo seipsum , genuit verbum . here we have an understanding and a word , but can this understanding subsist without a will ? or what shall unite and knit together the understanding and the word , as they are in themselvs most inseparable , but only amor the love of god ; or that conformity of the understanding to the word & of the word to the understanding , which proceeding from both , serves to unite both ? here then we have a third person , the holy ghost ; and seeing the will of god , is no lesse active then the understanding , this third person must therefore be necessary and eternall , with the word , and with the understanding ; proceeding from both , it must be of like extent , and nature with both , the understanding infinite , the word infinite , the love must likewise be infinite ; this nature being infinite it can be but one , and the same nature infinitely imparted to the three persons ; and though the same nature , yet this love proceeding , it must be a person ; and in regard of the different manner of procession from both , needs it must be a different person from both , god comprehending and understanding himself to be infinite , begets verbum infinitum , which is the action of the understanding ; and by this word knowing himself to be infinitum bonum , from the understanding , and from the word proceeds amor infini●…us , which is the action of the will. thus the understanding , and the will , as they are the most inward , active , and eminent qualities in every spirit , so are they most wonderfull in god , for they are fruitfull in their own kind ; neither power , providence , justice , mercy , nor any other divine attribute can produce the like unto themselves ; these look only ad extra , as if from the castle of the deity the windowes were opened , and they should look only upon the creatures , but the wisdom , and the will of god look ad intra , re●…lect upon the deity it selfe , god comprehending and understanding himself to be infinite , begets verbum infinitum , which is the action of the understanding ; and by this word knowing himself to be infinitum bonum , from the understanding , and from the word proceeds amor infinitus , which is the action of the will. these three persons though admitting a difference between themselves , in regard of generation and procession , yet they agree in their nature , and the whole nature is in every person , and there can be no more then the whole , in the three persons , according to the nature of an infinite , which being infinitely imparted , yet still it remains infinite ; hence it is that all the actions of god , are alike ascribed to every one of the persons , and though the different persons revealed , may appear unto us by different actions , as the father by creation , the son by redemption , the holy ghost by ●…anctification , yet this difference , as the mystery it self , is likewise unsearchable . as all the actions , so all the attributes of god are likewise ascribed to every one of the persons , yet in the persons they are tyed to the nature : thus we say not three incorruptibles , but one incorruptible ; not three incomprehensibles , but one incomprehensible ; three persons in unity , and one god in trinity ; the father is god , the son is god , and the holy ghost is other gods , according to the very letter , & not the persons in one godhead , for they are but one god : and if you would know what gods are excluded , surely the verse following will direct you , thou shalt worship no idols . but why this mystery should not be revealed to the jews , this is a question of such a nature , as being answered , yet still the like question remains ; as , why should not all other mysteries , and why should not the incarnation be long before it was ? and therefore i will make bold to propose the same question to the jews . why should god reveal himself to the later prophets , more then he did to moses ? or why should moses institute sacrifices , and such a number of ceremonies , which were never discovered to abraham ? or why should god by abraham institute circumcision , which was unknown unto noah ? or why were not all the mysteries together revealed unto adam , the father of mankinde , created in paradise , in a state of innocency , sanctified with original grace , and himself being the immediate workmanship of god ? now to all these questions i will return this answer , god is not to be tyed to mans captious curiosity , he may do as he please , and reveal himself according to such manner , as his own wisdom shall appoint . it is certain , that in all natural things god observes degrees , and nothing comes all at once to his ripeness and perfection : thus there is a blossom and a bud , before you come to the fruit ; thus a childe begins first to learn his letters , then to reade , before he comes to any exact knowledge : so god did make himself known by several names , and each name did import more mysteries then other , as god speaks , by my name of sadai , quod sufficit , i did reveal my self unto them , but not by my name of four letters , which of all other gods names , did involve the greatest mysteries : and god requires no more of man , then god hath given unto man , and that shall abundantly suffice , until it shall please god further to reveal himself . think you that god would not reserve some mystery for his son to reveal , more then ever was known to the prophets ? and what greater then the trinity , which neither men nor angels can comprehend , and both men and angels must adore ? neither do i think that all is yet revealed , but that we shall have a further knowledge of things in the state of glory , when we our selves shall be made more and more capable of his knowledge , and in the interim god doth herein deal with men but after the manner of men , as he doth in all other things . thus we get knowledge by degrees , and first we begin with the easiest lessons , and then come to that which is more difficult : and this stands well with the honor , majesty , and magnificence of god , that we should come to him by degrees ; thus was there a court , a porch , a temple , before we come to the holiest of holies . thus far i have answered their objection , and requited them in the same kinde , by proposing another question of like nature , but i may not so far wrong moses and the patriarchs , as to think they were utterly ignorant of this mystery , though it may be they had not such an express knowledge , as god revealed in succeeding times : and likewise for the manner , that it was not in such express terms . we reade then that moses and elias , the law and the prophets , did attend christ , when he was transfigured in the mount ; whereby is intimated , that they had christ in figures and types . so then , if i shall make it appear , that either the three persons , or any one of the persons , are named or appeared in scripture , we may thence very well gather , that they had some knowledge of the mystery . first , let us view the creation , verbo domini coeli formati sunt , and god said , let there be light : said , that is , spake the word : to whom should god speak , when as yet there was nothing but himself ? so then , a word is begotten in his understanding , which reflects upon the understanding ▪ and proves a distinct person , and the word was god : then follows , and the spirit of the lord moved on the waters : this spirit could be no creature , for now began the creation , the spirit of the lord. surely there is nothing in god but god ; god can admit of no mixture or composition , he is actus purus & simplicissimus , nothing but pure form , therefore this spirit must be god the holy ghost . do we not here see how all the three persons did concur as in one nature , so in the same outward act of creation ? from the creation of the world , where it is said ▪ dii creavit , let us come to the creation of man , for whom the world was created : and therefore being a work of so great moment , god seems to deliberate , and to enter into consultation : certainly when we enter into counsel , it argues a diversity of persons , or at least it must imply a greater caution , that neither in words or acts there might be any mistake ; the rather , because it is the first time that ever god spake of himself , wherein frail man is usually more cautionate and wary then in any other discourse : and therefore this may much more be supposed in the most wise god ; let us then hear god with the greatest reverence , faciamus hominem ad imaginem nostram , let us make man according to our own image , the plural number , which argues persons , is here twice implied , both in the act faciamus , let us make , and in the type or sampler , ad imaginem nostram , according to our own image . if here you shall tell me , that it is an hebrew phrase , and an ordinary and usual form of speech , i confess it , and acknowledge it : but therein i do more magnifie the providence of god , who did so ordain the speech and language of men , as that it should be fit to express such a mystery : yet withall consider , that it is otherwise with god then with men , for god is truth it is self , and therefore i believe that there is not a metaphor or figure spoken of god , wherein there is not a stamp of truth involved . and whereas it is now frequent , that great princes do speak of themselves in the plural number , i conceive that it is therefore more justifiable , because they are politick bodies , and in a sort corporations , and so represent others ; and that it might imply , that whatsoever they do , it was with the grave advice of their councel , and therefore for the greater honor and majesty they use the plural number . come we then after the fal of adam , to that which the fathers call semen evangelii , the beginning of our redemption ; semen mulieris conteret serpentis caput : is it possible that when as adam being the immediate workmanship of god , and therefore of the greatest perfection , created in paradise , in a state of innocency , sanctified with original grace , that he should not be able to resist the temptation , and yet the seed of the woman , of the weaker sex , should be able to bruise the head of the serpent , ( that is ) utterly to destroy the kingdom of sin and satan ? surely it must needs argue , that the son of the woman , could be no less then the son of god , seeing such a conquest farre exceeds the power of all angels and creatures . after the sin , consider the punishment , and therein gods mercy and compassion , how he clothes the nakedness of adam with the skins of beasts . some divines do ask , what became of the carkases of those beasts ; and they conceive it very credible , that god did offer them up in sacrifice , to himself , to shew adam the manner of sacrificing ; and withall to prefigure , that god alone should offer up the only great , sufficient , propitiatory sacrifice , that is , that he should offer up himself to himself ; which must needs argue severall persons in the deity . hence followed as an earnest or type thereof , the sacrifice of abel ; and because his sacrifice was acceptable ▪ he himself was more acceptable then his sacrifice , therefore he must be offered up in sacrifice , to prefigure him , whose blood speaks better things , then the blood of abel . hitherto gods promises for the coming down of his son were only tyed to mankinde ▪ but after the confusion of tongues , when men were dispersed , then it pleased god to make choice of his nation , & to promise abraham , that in his seed all generations should be blessed ; in token & memory hereof , god instituted circumcision , as it were for the honor of his issue , and for the assurance of his faith , that christ should succeed ; and as a pledge thereof , abraham being to administer an oath to his servant , takes his hand , and layes it upon his loynes , and then makes him swear . now in a corporall oath ▪ we ever lay our hands upon the most holy thing , suppose the bible , or the altar ; and therefore the servant layes his hands upon the loynes , gen. 23. 2. seeing that christ was then in the loynes of abraham . another memorable thing in abraham , that he saw three angels , and he worshipped one , gen. 18. 3. which may a little set forth three persons and one god. in isaacs sacrifice it is more manifestly implyed , for god would never require that of man , which he did not intend to perform unto man ; and therefore god requiring of abraham to sacrifice his son , what was then only proposed , god would hereafter really perform on his part , in sacrificing his only son , for abraham and his sons . isaac gives the blessing to jacob ; of whom that i may say nothing of his life , the blessing which he gives unto his sons upon his death-bed , was very memorable , gen. 49. giving his blessing to judah , from whom christ was to descend , he there prophesieth of the time of his coming , and expresseth much joy and comfort therein ; but after speaking of dan , that he was a serpent , certainly he had some relation to that cursed serpent , which seduced our first parents ; for judas iscariot who betrayed christ , was of the tribe of dan : and it is not unlike but the great antichrist shall be of the same tribe , which jacob foreseeing suddenly breaks out into these words , expectabo salutare tuum domine , lord i will expect thy salvation ; though some of my posterity shall betray thee , yet lay not the sin to my charge , hold me as innocent ; and therefore in the assured hope of gods mercy he takes order , that his body should be carried out of egypt , as it were going to jerusalem in pilgrimage ; there to meet christ at his coming . and not to trouble my self with so many testimonies , all which do sufficiently prove the truth of christs coming ; and that christ must needs be the son of god , which presupposeth the great mysterie of the trinity : take one instance for all . when god did deliver his people out of egypt , with so many wonders , and miracles ; and that he gave the law , and used the ministry of angels : yet notwithstanding at that time , moses out of the certainty of his hope , should use these words , mitte quem missurus es , lord , use no such preparation , but send him whom thou art about to send , ( that is ) send thine own son immediately : for he must needs be the son of god ; for he must be greater then moses , greater then the angels , who were then imployed , greater then all the commands of god , which were then to be delivered to his people ; and his work and imployment must be greater then their deliverance from egypt ; and therefore it must be a freedom , and liberty from the captivity of sin , hell , and damnation , and the conducting of us to that heavenly jerusalem , the true land of promise , which is a work and imployment only fit for the deity . many other types might be produced ; suppose the three children in the fire , all praising god with one voyce , see how three do concurre in one , and that the fire did not hurt them ( as the fire did not burn the bramble bush , wherein god appeared to moses ) they saw one among them like the son of god : so here is not only an acknowledgement of the son , but as if they had known him by his face and countenance , that he was the son of god. what shall we bring further instances , when it is most certain , that the whole scope and intent of the law tends only to christ , and therefore must undoubtedly assure us , that he could be no less then god ? for if we should think that god would rest satisfied with the slaughter of unreasonable creatures , we must thinke it to be a very unreasonable service ; and we cannot imagine , that gods service should be directed to any other end , but himself , which must inforce the deity of christ. but further you shall observe , that whereas the form of our baptisme is , that we are baptized in the name of the father , and of the son , and of the holy ghost ; and that the matter of our baptisme is water , and therein we make a profession of the trinity ; certainly the jews had a tradition , that the messias should institute baptisme in this manner : for whereas there is no such thing written in scripture , yet the priests and the levites did send to saint john baptist , to know whether he were the m●…ssias or not ; and if he were not , then why he did baptize ? in token and memory hereof , some there were , who kept watering pots after the manner of the jews , s. john 20. and this was done likewise by tradition , for they had no warrant in scripture , joh. 5. to the message of the priests , and to the common custom of jews , give me leave to adde that miraculous pool of bethesda , john the 5th where the angell came down at a certain season ▪ and moved the waters ; and such as took the first opportunity to be let into the water , were cured , of all their diseases ; this first letting down , did only betoken their watchfulness , their zeale , their strength of faith ; and how the endeavours of men must concurre , cooperate , and correspond with gods goodness , and providence . here then we have the matter of baptisme , the element of water , severall times intimated : shall we then think , that the jews were utterly ignorant of the form , which is no lesse then the profession , or acknowledgement of the blessed trinity ? certainly as they had types and figures of the one , so they might have an obscure knowledge of the other ; and this i do rather beleive , because at the baptism of christ , when the three persons did so manifestly discover themselves , for there was vox patris , this is my well beloved son , there was the person of the son and there was the holy ghost , in the form of a dove ; yet we do not read , that this seemed any way new or strange to saint john baptist , who certainly if he had been utterly ignorant , would have been strangely strucken with astonishment and admiration of this so great a mysterie then revealed : but saint john not contenting himself with that present mysterie , taking it as granted ; he points out a further mysterie , when this son of god should become the lamb of god , and be made a sacrifice to satisfie for the sins of the whole world , ecce agnus dei , qui tollit peccata mundi . now it is not credible , that the jews should have so many tokens , and such use of the element of waters , as the matter of baptisme ; and should be utterly ignorant without any the least intimation , or notice of the form of baptisme , which is the profession of the trinity : and to conclude , how often do we read in scripture , verbum domini venit ad prophetas , spiritus domini replevit orbem terrarum , which very phrases seem to imply pers●…ns in the deity ? i will yet further proceed ; certainly at the time of their sacrifice , they did use prayers onely to that effect , that god would send down his son for the redemption of the world : for in scripture there is no mention made , what prayers they used in the time of sacrifice , but it is hence gathered , luk. 1. when zachary was sacrificing , the angel said unto him , thy prayers are heard , but what these prayers were , did not yet appear ; m●…rk then by the successe , and so you shall know the effect of his and their prayers , which was , that the angel gabriel told him , that he should have a son , who should be the forerunner to the messias , who was the expectation of nations ; and the same angel , a little after , carried another message to the blessed virgin for her conception of christ : so then here was the effect of their prayers , at the time of their sacrifice , that god would has●…en his own coming , and no longer feed them with types . but it doth most especially appear in the cessation of the law , which falling out at the coming of christ , it must needs argue that christ could be no less then the end of the law , and therefore god ; for you shall understand , that about a full age before the birth of christ , there was a cessation of prophets ; and god sent no message to his people . as when the sun ariseth , the stars are obscured . so lest the jews might take any of gods messengers for the messias , the time now approaching for his coming , therefore god sent no messengers , untill at length zachary at the time of his sacrifice was strucken dumb , and so continued untill the birth of his son , to whom he gave the name of john , which signifies the grace of god , and points out the proper time of the gospel . but if you look to the totall abrogation of the law , as it was intimated in the dumbness of zacharias , when he was sacrificing ▪ so not the priest alone , but the temple it self did suffer , in the passion of christ ; for the vayle of the temple was rent , as if god were then dissolving , and pulling down his own temple , with an intent no longer to inhabite there ; and so the temple was afterward destroyed by titus . as he forsook his leviticall priests by degrees , though formerly he had committed his laws , and his doctrin to their custody ; for upon the birth of christ , they were able to direct herod to the place of his birth , but they had not the grace to go to adore him ; so herein they were only defective , mat ▪ 2. then in the next place ▪ know you not that it is expedi●…nt , that one should die for the people ? s. john the 11● here god gave them power to speak truth ; but god suffered them through their own malice to erre , not understanding their own truth ; but in the last place , they sought false witnesse against christ , mat. 26. here was malice , ignorance , and perjury ; and as there was renouncing of god in words , so in deeds : because christ made himself what indeed he was , the son of god ; therefore they cryed crucifie him , crucifie him ; and here was deicid●…m , the greatest of all the sins of the world ; so far forth as it lay in their power , they did murther god. thus they fell by degrees , together with their law , and their temple ; yet no doubt but god had many servants , who then were in the state of salvation ; for here is the difference between the synagogue , and the church , many were saved out of the synagogue , as the ninevites , but the church is the mother of all the faithfull ; and without the church , there is no hope of salvation : the reason hereof i conceive to be , because the synagogue was hedged in within the bounds of palestina , but the church is catholick over the face of the whole world : so they are in excusable , who do not adhere to the church . all this i write to the jews , that seeing the whole law was referred to christ ; all their sacrifices directed to christ ; all their prophets prophesiing of christ ; many types and figures of christ , and all due preparations for his entertainment : surely this must needs argue the godhead of christ ; for here was a worship onely proper to god. or if we look not to the service of god , then take gods judgements upon the jews , they are become slaves and vass●…ls to all nations ; i never heard that any of them had so much as a seigniory , though certain it is , that they are the most expert , and skilful merchants in the world , and the richest : a wonder it is but some of them should intend a plantation , and erect a government . i do likewise conceive them to be the best physicians in the world , not onely because their ancestors lived in the east ▪ countreys , where the best drugges and simples are ; and so they were better acquainted with their virtues and operations , by the daily experience of them : and certainly they did leave the knowledge of them by tradition to their successors ; which they keep secret among themselves , while throughout the whole world , they are become slaves and vagabonds , ever since the passion of christ , even as cain was upon the murder of abel : that now in the whole world , they have not one place for sacrifice ; their tribes are confounded , their temple destroyed ; and this hath continued longer , then their own mosaicall law continued in his vigor : which could never stand with the goodness and providence of god to permit , had it not been that the law was accomplished ; and therefore abrogated by god himself , that the gospell might succeed . thus i think now at length , i have satisfied the jews , and made it appear , that their an●…estors had some certain knowledge of the trinity ; and that the messias was to be the son of god ▪ more then ordinary man , one of the persons of the diety ▪ and if this will not servo to give them satisfaction , then i have paid them home at last , ( that is ) i have come to their own homes , i have dispersed them , i have scattered them , and in effect dissolved them ; so that as a nation , they shall no longer oppose , or continue obstinate ; it must be now held self-will , perverseness , and every mans particular contumacy . so from the jews i come to gentilisme : which as it was accompanyed with infidelity and atheisme , so you shall give me leave to strike at the root , that i may eradicate both root and branch ; and because the gentiles had no other pretence , but human reason ; i will now give satisfaction to human reason , in this high mysterie of the trinity ; not that reason can comprehend the mysterie ; for neither scraphins , nor cherubins , nor all the angels in heaven , can fully understand god : for to understand god , it is indeed to be god , and to make his understanding equall to that eternall word , in the understanding of god. but i do undertake , to satisfie human reason in this mysterie , notwithstanding our own ignorance . first , i will make it appear that there is a god , and but one god ; then that this god is every way incompr●…hensible , whereby it must follow , that the blessed trinity , exceeds mans reason no further , then all the rest of his attributes do . then i will bring some proofes for the blessed trinity ; and lastly , i will seal and conclude all with miracles , works above naturall power , to confirm words above naturall knowledge . this world being the workmanship of god , serves as a book or a volume , whereby every letter or punctilio points out the maker : i shall not need to insist in the motion of the heavens , the influence of starres , the strange and wonderfull meteors ; but take the least flie or worm , and it shall afford infinite arguments , for the proof of the deity ; and i do here call heaven and earth to witness ; and i desire god , that my tongue may cleave to the roof of my mouth , and that my right hand may forget her cunning , if ever i shall faile in any the least creature , to produce infinite invincible demonstrative arguments , for the proof of the deity . and therefore of all others , the cursed atheist is the greatest impostor , denying , a god , he makes himself god ; for denying his maker , he must needs make himself , and consequently makes himself god , who cannot adde one haire to his own growth , nor a minute to his age . yet some such there are , who continue thus in their mad blasphemy ; and here i call all the creatures to witness against them , and all arts , and sciences shall concurre in the same testimony , and utterly condemne them . whatsoever is seen or unseen , whether it belongs to the visible , or invisible world , every thing points out a deity ; and from the severall perfection of creatures , we thence infer severall attributes in god , which although they may seem severall to us ; yet being every way , and every one infinite , ( for what should limit or bound god , when as indeed there is no thing but god ) it must therefore necessarily follow , that there can be but one infinite ; and the attributes , though they appear severall to us , yet are they all but one infinite god : more particularly , because we receive our first information from sense , we thence conclude , whatsoever is , is either god , or the work of god , deus est quod vides totum , & quod non vides totum , whatsoever thou seest , or seest not , serves as an argument , and proof of the deity ; as for example , in the creatures in generall , consider their proper and bounden nature , together with so great variety and perfection in their own kind , in this nature such excellent properties , affections , and accidences , which do so well agree with the nature ; from this nature such strange and wonderfull operations and effects ; by this nature , such an excellent order and proportion , both in themselves , and to the whole universe ; through this nature , such a constancy and perseverance in keeping their due course , in performing their duty , service , and ministery to man ; and as all the creatures look to one end , so they must needs have but one efficient cause , which made and directed all to the glory of himself , the perfection of the universe , and the good of particulars , in their preservation , that they might be more usefull , and serviceable to man ; who might therefore return his praises , and thankfulness to god ; that all may tend and end in gods glory , this was the end which was first in intention , and now is the last in execution : that as the world is circular , where it begins , there it ends ; so beginning with god , it endeth with god , thus every thing doth testifie a god , and therefore you may fill up a book greater then the whole world , with arguments , and proofs of the deity . and now i come to the severall arts , and sciences : the metaphysicks have this prerogative , to treat of generals and universals , to prescribe every art her own proper bounds ; and to confirm the first grounds and principles of every art , wherein the art it self is defective , and in particular to take the heavenly bodies , seperated soules ; and what belongs to the spirituall world , as their own proper objects ; and they do not only conclude one omnipotent maker ; but they proceed further , and considering the motion of the heavens , which are bodies ; how they move in their own proper places , which no other bodies do the like , but alwayes rest when they are at home ; and their motion serves them abroad , only to recover their own homes : considering that the heavens do not move for their own private ends , that they receive no benefit , or advantage by their own motion ; but that it is wholly directed for the good of others , for the preservation of the universe ( when as no other naturall , or sensless bodies do the like ) considering that simple bodies can have but one simple motion ; yet are there great varieties , and divers●…ies of motions in the heavens ; the metaphysicks do hence infer , that needs the motions of ●…he heavens , must proceed from intelligences , who are indeed angels ; and thereby proceed influences , the operation whereof we find in our sublunary bodies , which cannot be prevented by application of any elementary qualities . thus in the bowels of the earth , where neither sunshine , nor motio●… could penetrate , yet by vertue of these influences , we find metals , and minerals , which are of that excellent nature , as that for their composition , their long continuance , and speciall virtues , they are not inferior to the best of bodies ; and therefore they serve for coyn , to carry the price of all our other commodities ; thus do the metaphysicks , by the speculation of the heavens , not only conclude a first maker , but likewise a necessity of angels , to continue that motion which the creator began , by setting the first wheel on going . thus farre by the heavens alone , now by a view of the creatures , the metaphysicks finde that there are certain transcendentia , generall and universall qualities which are incident , and must necessarily be fastned on all creatures ; whereupon they infer , that they are but the rayes and foo●…steps of one unversall maker ; as when they see that every thing is , ens ●…num , verum , bonum , they instantly conceive that these are immediately borrowed , and proceed from the first maker ; and therefore do necessarily conclude , that he must be ens entium , prima veritas , simplicissima ●…nitas , infinita bonitas , who is causa eausarum , the author of his own beeing ; the efficient cause from whom all the rest do proceed ; the finall cau●…e to whom all the rest are directed ; thus every thing must have as inward causes matter and form , whereof it subsists ; so outward causes efficient and finall , from whom , and to whom it is directed , for of nothing comes nothing ; adde nothing to nothing , and there remains nothing . in the metaphysicks this is a rule , that in things which exceed the ordinary rank and condition , such as least exceed , must ever be admitted , for that they are most facile and easie ; whereby mans understanding may be better guided in knowledge , sooner satisfied , and finde lesse opposition . e : g : if i should aske , whether every thing should be eternall , or that there should be but only one eternall●… ? which should give a beeing to all inferior creatures , which as they are bounded in all their dimensions and qualities , so likewise in their continuance , whereas that only one eternall must be infinite , and unlimited in all other attributes as well as eternity ; surely right reason would instantly conclude rather for one , then for all ; and thence infer a necessity of the godhead ; and seeing the whole universe is so well compacted , and that every part hath such a mutuall co●…respondencie , and relation each to other , that it makes one body , one corporation , right reason concludes there can be but one maker , one efficient cause , from whom all do proceed ; and one finall end to which all do tend , the glory and service of that maker . thus having found out that unum principium , that only one efficient cause of the universe , i must then recommend unto you another axiom of the metaphysicks , semper excipiendum est primum in unoquoque genere , by virtue hereof , infinite are the prerogatives , which are to be ascribed to the deity , while all blemishes and imperfections do vanish and come to nothing ; thus the knowledge which we have of god by a naturall light , it is either by way of eminency , transcending and surpassing the sphear of all creatures , for that god is not to be ranked within the compass of their limited measure ; or otherwise by way of negation , in scattering and dispersing those cloudy mists , which may any way obscure , or cast the least aspersion upon the deity ; so zealous are the philosophers of gods honour , and to preserve the truth , unity , and majesty of the godhead . the metaphysicks do further use arguments taken from analogies , as that one spirituall god should appoint one vicegerent under himself , as it were one corporeall god , to govern this materiall world , viz. one sun in the firmament , from ▪ whom all the stars borrow their light ; and from whom the corporeall world receives all her perfection ; and as god is only known by the revealing of himself , so this sun is discerned only by his own light , yet the eye must not presume to penetrate , or fasten on the sun , lest wasting the spirits , it fall into blindness and darkness ; yea , when the sun is eclipsed , when by the interposition of the moon , the brightness thereof is obscured ; yet then it is not safe to behold it ; nothing is so hurtfull to the sight : which serves by way of comparison or analog●…e , to deterre us from prying into the secrets of the deity . from the metaphysicks , i come to the mathematicks , which have the commendations that of all other sciences , they are the most demonstrative : i will therefore borrow some examples from them ; and i will only instance in astrology ; and when it plainly sheweth so many great , and such strange wonders in the heavens , such as a man of ordinary capacity cannot easily conceive , it must needs argue that god himself must be much more admirable , and incomprehensible : suppose that the sun which appears unto the eye , to be but of a little compass and quantity , yet should be so much greater then the whole earth , which certainly it must be , or else it could not enlighten so great a part of the world ; secondly , the motion of a bullet may seem very swift , for the eye cannot follow it , nor avoyd it ; yet certain it is , that the stars near the equinoctiall , do move a hundred times swifter then a bullet , which must needs be , considering the great circuit which they make within the compass of a naturall day ; and yet notwithstanding they seem unto us , as if they stood still ; thirdly , the spacious earth , together with all her huge mountains and rocks ; alas , they carry no proportion of any sensible quantity in respect of the heavens , when we are at sea , we see the whole medietie of the heavens , as if there were no earth at all to hinder our sight ; fourthly , one mother earth affording the same nourishment , a little durty pap to the severall plants , yet by virtue of the heavens , it should prove sweetness in one , bitterness in another ; and so of all severall tasts and savours fitted and proportioned to all particular natures ; this i write to assure man , both in his sense and in his understanding , that there is such a difference , and disproportion between the two worlds , that man might see his own infirmity , acknowledge his weakness ; and himself to be so much inferior , as to be ignorant in the particulars of the spirituall world ; and therefore not rashly to oppose , but humbly to submit his own judgement . but fearing lest these metaphysicall mathematicall contemplations might be obscure ; i will therefore descend lower , and instance in such particulars , which may be more perspicuous ; and whereof we may take morenotice as being more sensible , and therefore better known unto us ; and seeing the logicians have reduced all things into predicaments , i will insist in them , as they are in order . first for , substance , which consists of matter and form , who fashioned these each to other , that the matter should afford organs and instruments , and a fit habitation for the form , that the form should adde perfection , beauty , and ornament to the matter ? surely they could not thus severally dispose themselves , therefore there must be some efficient cause to order them accordingly . from the matter proceeds quantity , which hath severall dimensions , longitude , latitude , and profundity ; but who squared out these with his rule and his compass , according to measure and proportion , but some omnipotent power , for nothing will bound and limit it self ? from the form proceeds qualitie , which admits degrees of comparison , good , better , best , but needs there must be some infinite power to prescribe and appoint the degrees . thus far how things are constituted in themselves , now in relation to others , to see how the heavens are sitted for the earth ; how the e●…ements are proportioned each to other , and agree in their symbolizing qualities ; how the male and the female are fitted to each other ; how every thing is fitted with food , with harbour , with rayment : surely some infinite omnipotent wisedom made our provision ; for if we were left to our selves , we should starve in our own wants . for action , if unreasonable creatures do work according to the rules of reason , as the dumb creatures do in every thing naturally , which concerns them , and their condition : surely this must proceed from some infinite intellective power , which infuseth such a knowledg into them , with this limitation , that it should only extend to such things as are necessary to their beei●…g , and no further . for passion , it is a wonderfull thing to consider what birds and beasts will do for their own defence ; the hares which are near the sea side , do watch their time , that when the hounds are in pursuit , they may goe close by the sea side , that the tyde coming in , might take away the sent , they shall observe where the sharpest stones are , that themselves being light may pass over , while the dogges being heavy , may cut themselves , and cannot follow the pursuit : if gunpowder be a late invention of ours , surely the wilde foule in discovering it , it is a late invention of theirs ; there is not a fencer so cuning as they are in defending themselves . the serpent will so winde her body , that she will make it a buckler for defence of her head , where she knows the least blow proves deadly ; neither are they wanting in stratagems . quando , in respect of time it is wonderfull to consider how the poor silkworm , and the mulbery bud come together . the swallow , the cuckow , and other summer birds , if they come not at their just time ; it is an argument that some storms and winter cold are behind . where these birds should hide themselves ; how they should continue without food , and where they should provide food at their coming ; for it is certain the martins bring into their nest such worms , as no reasonable man scarce knowes where to finde the like . for the building of their nests , that they should be able on the highest trees , to lay as sure a foundation , as if they did build upon a rock , that no man let him be never so skilful in architecture , and use the best means and instruments he hath , his rule , his square , his levell , his compass , yet he shall not be able to make the like nest. and to conclude , whatsoever doth habitually concern the creatures ; you shall finde it so grounded in wisdom , and so supported with all severall circumstances , that we can do no lesse then admire the goodness and power of their maker ; that such unreasonable creatures in themselves , should notwithstanding order themselves , according to the rules of best reason . thus every thing doth testifie a god ; and therefore you might fill up a book greater then the whole world with arguments and proofes of the deity . not to confound my self with generals , i will descend to particulars . when we look upon the heavens , and see the suns continuall motion for our service , when we our selves are not the authors thereof , nor yet those heavenly bodies , as wanting understanding , cannot direct their course , and know not the use of their own motions , doubtless we must conceive some higher agent , some intellective power , who both giving and knowing the influence and operation of the heavens ; as likewise the use and necessities of this inferior world , did accordingly dispose and order these actions , and that is god himself . and seeing that all things are carried , certa lege , pulcherrimo ordine , by the rule and square of his providence , seeing all things were created verbo virtutis suae , by the word of his mouth , for otherwise a world of ages would not have sufficed for the framing of this world : doubtless we must conceive , that in god there is an infinite wisdom , ●…joyned with infinite power ; and this the best approved heathen philosophers did acknowledge nothing can be hid from his wisdom ; for there is nothing which his wisdom hath not contrived ; nothing can resist his power , for there is nothing but only the effects of his power . but here if , i shall further demand what is an infinite ? then we begin to discover our own weakness , natura abhorret infinitum , we cannot possibly conceive that any thing should be infinite , and the reason is , because mans understanding is a kinde of comprehension ; and to comprehend that which is infinite without limits and bounds ; and therefore is in it self incomprehensible , this implies a contradiction . and thus by the light of reason , we are brought to acknowledge god ; this god to be infinite , and by the same light of reason we are taught , that we cannot possibly conceive an infinite . now every thing in god being of like extent , that is , infinite ; reason in the knowledge of god , must be taught in hurnility to prostrate her self , and not with blear eyes to behold the sunshine ; with waxen wings , to draw near a consuming fire , as it were again p●…esumptuously to taste of the tree of knowledge . for your further satisfaction , let us consider other attributes of god , every one of them hath this property , to be infinite ; and even naturall reason shall testifie so much ; for to be infinite , is to be without bounds , or limitations ; and what should bound or limit gods nature , when as there is nothing but god , and the creatures the effects of gods power ? thus god hath a most absolute freedom , & liberty of wil ; neither violence can inforce him , nor any necessity can be imposed upon him , only he is tyed to the laws of his own nature , which makes for his infinite excellency and perfection , for thereby he is made uncapable of any blemish or defect ; thus being infinitely good , or goodness itself , he cannot commit sin ; being justice it self , he can do no injury or wrong ; being truth it self , he cannot speak falshood , there can be no contradiction in his words ; he is a light without shadow , he neither hath , nor can any imperfection befall him . since god is the author of his own beeing , he must therefore have the best and most incomparable beeing , to which there can be no addition made ; for his duration or continuance , both à parte ante , and à parte post , it is alike infinite , for it is from all eternity , and to all eternity , for the extent of his being , it is infinite , he is every where , and hath an unlimited ubiquity , the whole world , and the heavens cannot contain him , and the least ▪ punctilio cannot exclude him : for his wisdom , he is omniscient , he knows all things , past , future , present , what is , or what can possibly be , without any discourse or reasoning , he sees them all in an instant , they are all present unto him . when his wisdom hath once laid the ground and platform ( give me leave to speak of god after the manner of men , having the weakness of infirmity of man in my self , and speaking to men , who cannot otherwise conceive me ) then the power of god puts all in execution , and this is infinite , and therefore omnipotent , for he creates all things of nothing , à non-ente ad ens , there is an infinite distance , which requires an infinite power , and what can resist this power , when as there is nothing , but onely the effects of his power ? things being once constituted , then succeeds gods infinite providence , which implies his wisdom and power , together with the constancy of his will , for the preservation of that , which being founded with such excellent wisdom and power , cannot possibly be permitted to perish . and as there is such a constancy in his actions , so is there an immutability in his nature , for having the best condition , if he should any way alter or change , it should be for the worse , and so to his detriment and loss , which his infinite wisdom and power could not permit : and upon all several occasions god is most abundantly provided , for having given unto men a liberty and freedom of will , making man according to his own image , and like unto himself , hereby man is enabled and made capable either to conform himself to gods law , or to transgress : and answerable thereunto , there is in god an infinite justice , to punish the offence of infinite malignity , being committed against an infinite majesty ; or otherwise there is in god an infinite mercy , to accept and reward the poor weak endevours of man , which are of no value in themselves : for alas , what can man do to deserve gods favor ? when as he is nothing in himself , surely his works must needs be less then nothing , for if the substance or body be wanting , there cannot be so much as a shadow : gods infinite mercy , and christs passion , as the means must make them acceptable , and crown them with an infinite bliss , both in respect of the object , which is god himself , as likewise in respect of continuance , which is for eternity . neither can god make any thing which shall be wholly independent from himself , for this were to devest himself of his own power , and to resign it to the creatures , and so to deprive himself , which god cannot do : for as man was created of nothing , so without a constant and continual support , he would in every moment fall unto nothing . as god is the first and sole cause , so he is the continual and sole preserver of all ; and though making man according to his own image , he hath given him a liberty of will , yet still god hath reserved to himself , not onely the foresight and prescience , but when occasion serves , he hath a curb to bridle and order this liberty of will , as he shall see cause , and gods prescience imposeth no necessity upon the action , for as the omnipotency of god creates all things out of nothing , so the omnisciency of god may foresee and foreknow all things out of nothing , gods power and gods knowledge are of like extent and efficacy , and when no cause is determinated and ordered , yet god who seeth all things which are not , as if they were , so he may foresee things which shall be , though the causes be free , and not determinated , for he sees things not onely in their causes , but in the infinite light of his own intellectuals ; so that in respect of the causes ( whereof alone we are to judge ) the effects may be free & voluntary , though in respect of gods prescience ( whereof we are not to judge ) they may be necessary , and infallibly succeed . this i will illustrate by an example ; he that stands on a high mountain , and on either side sees passengers riding in the same rode-way , some forward , some backward , some towards each other , the passengers ride of themselves , and it lies in their power to go or not to go , but he that stands on the hill may know where and when they shall meet , and yet notwithstanding his foreknowledge , they meet very casually and voluntary : and thus may gods prescience stand with the freedom and liberty of mans actions . hitherto i have made a high flight , and now me thinks i am like a man that is weary in holding up his head to look upon the sun , and the heavens , and finding that his spirits are a little wasted with too much light , he retires home , and coming to his inner rooms , he findes them so dark , that he can see nothing , yet rests himself there for a time to recover his strength , whereby he might be the better enabled again to discern the sun and the heavens : so give me leave , in stead of making further search into the attributes of god , wherein i finde my eyes dazled , now to turn mine eyes inward , and to make a diligent search , what knowledge man hath of his own , in such things as meerly concern himself , and how far his natural knowledge may transport him in the knowledge of god , and religion , and how far we may presume upon our natural light , to discern a supernatural object , and things of another world , & of a higher condition . our own reason informs us , that there is nothing in man that hath not bounds of circumscription : thus in our stature , datur maximum & minimum , we cannot adde to our own growth ; thus in our senses , excellens sensibile ●…orrumpit sensum , we cannot fasten our eyes on the sun ; thus in the strength of our limbs , we finde in our selves a definite and determinate power , that we cannot work beyond our ability ; so is there a measure and stint of knowledge , that we cannot conceive beyond our limited capacity . this will better appear , if we consider the several degrees of understanding in man himself , how one man doth far exceed another in wit , capacity and apprehension . thus we finde that all wits are not fit for all studies , and all sciences ; he must have the light of great natural intellectuals , who is fit to wade through the midnight of the metaphysicks , or to spy out the curious subtilties of school-learning ; he must have engines in his brain who is fit for mathematical studies , or architecture ; he must have a quick and nimble fancy , who aims to excel in poetry or rhetorick ; he must have an exact memory , to compute the concordancy of times , to be a perfect historian : so then it pleaseth god so to order the states of men , and the several gifts of nature , that some should become teachers , others prove scholars , and proficients , as god shall give a blessing , and prosper their endevours : and while they are learning , necessary it is that they should believe their teachers . and is there such a difference of men between themselves , comparing one with another ? then much more is there a far greater difference between god and man. suppose i should compare god with man in other attributes , and see the infinite difference , what is the strength of man but weakness , in respect of gods omnipotency ? what is the length of mans age , but less then a minute , in respect of gods eternity ? what is the wealth of man , but beggery , in respect of gods treasures ? then what is the wit and understanding of man , but meer foolishness , in respect of gods wisdome ? but that we may lay a deeper foundation , lest natural reason might presume too far , she must first be taught to humble her self ; i would then first ask , what is the object of natural reason ? surely i will extend the object as far as possibly i can , i will give her the uttermost due , and therefore i do acknowledge the object of natural reason to be the natural world ; for upon the same grounds and principles whereof the world doth subsist , reason doth likewise guide her self by way of direction : but man sees the bounds of the natural world , the material heavens , which incompass and hedge in the world , as a circumference to the centre or circle : then surely he must see the bounds of his natural reason , beyond which he cannot extend his natural knowledge , which is very fitly set forth by the form and fashion of mans head or scull , which is somewhat circular , and not unlike the globe of the world , all his brains are within the scull , and what is without , is no part of man : so what is within the cavity of the globe of the world , may be partly involved and laid up in mans brain , as it were written in characters ; but what is without the convexity of this globe , it cannot enter into mans brain . thus every faculty hath his object , and this must be adaequatum every way answerable and proportionable to the faculty , and what exceeds this object , comes not within the sphere of that faculty , as the eye cannot hear , the ear cannot smell , the hand cannot taste ; for every faculty hath as her own proper organs and instruments , so her own proper bounds . and lest reason should be presumptuous , and being onely natural , should rashly adventure to leap into the supernatural world , or out of infidelity should utterly deny , what is above her reach and apprehension ; i must lay open her weakness , and see how far she is wounded even in her own naturals , that she may be well asham'd of her self , if being so ignorant at home , and in things which concern her , yet she must presume to comprehend mysteries of another world , which so far exceed her reach and apprehension . see then our defects in natural knowledge , not onely in the motion of the heavens , the insensible influences , the miraculous meteors , but come we to the meanest creatures , and to speak of them in general : the philosophers will tell you , that the forms of things are utterly unknown ; whence the logicians conclude , that we cannot assign the proper differences , and consequently both of them fail in their definitions , and content themselves onely with bare descriptions , and outward properties : and therein we are so far from attaining any perfection , that every day new qualities are discovered . and thus far i tax the greatest philosophers in the world ; hippocrates who knew as much as any man did living in his time , begins his book with excusing his ignorance , ars longa est , & vita brevis . alas , what shall we say of the ordinary sort of men , when great clerks after much study , night-watchings , and labours , think it a great perfection , if they can but discern their own ignorance . i remember when i was a young scholar in cambridge , sometimes for our own health and recreation , taking the fresh air in the fields , we would look for herbs and simples , but for the virtues and operations of them , alas , alas , ou●… her alists were wonderfully defective : at the same time , to try conclusions , we would finde out a birds nest , and when the hen had laid her full number of eggs , and began to sit , every third day we would open an egge , to see the manner and degrees of conception ; it was the white of the egge which made the skin , the bones , the feathers , the beak , while the yolk was reserved for the more inward and vital parts ; and truly , we could but admire gods workmanship and wonders in the course of nature , and thence we did conclude , that if there were such ignorance in natural things , it could not seem strange if we proved stark blinde in supernaturals . thus far we have taught the natural man his ignorance in natural things , and until he can acquit himself therein , it were a strange presumption to trust to his own skill in supernaturals . now god observes the same method and rule for our learning and instruction , both in things natural and supernatural ; and that is , that first we must begin with belief : thus it is necessary that the scholar should first believe his schoolmaster , and he that is simplest and weakest in apprehension , out of a trust reposed in others , doth naturally submit his own opinion to the better judgement of others . thus the poor silly childe , who understands not the reason of his fathers counsel , yet he believes him , and follows his counsel . thus the poor countrey husbandman or plowman , though he knows not the reasons of state , nor the secret counsels of his governors , yet he believes them , and yields his obedience accordingly : and if this course be taken in temporal things , why not much more in spiritual ? wherein first god requires faith , which by degrees is more and more inlightned , until at length it comes to the beatifical vision , and then no longer faith of things unseen , but an actual vision , and a real possession . and herein see the goodness of god , that man finding the miseries of this world , should at length by experience dislike his own estate , and loathing the fond carnal pleasures , should be ambitious to attain a better condition , and to this end god hath added to his natural reason , some spark or thirst of knowledge , more then natural : for seeing the heavens , which are the bounds of nature , he conceives that above these heavens there must needs be some more excellent and supernatural world , regio superior incognita , a place not yet discovered , wherein notwithstanding he desires to make a plantation , for he concludes in reason , and by the rule of architecture , that the roof is the fairest and beautifullest thing in building , as being most in sight , the pavement and groundsel is the meanest and basest , as being to be troden on , therefore the material heavens which are the roof of this inferior world , they are the fairest thing in nature , beset and imbroydered with most rich and costly jewels , the sun , the moon , and the stars , yet are these heavens nothing but the pavement and groundsel of the superior world , where the inhabitants do tread and trample them under their feet , and over our heads , and therefore are the meanest things in that superior world . and as in dignity and worth , so likewise in quantity , for the whole earth is in effect an indivisible point , and carries no sensible quantity in respect of the heavens , which plainly appears by many astronomical demonstrations : then what inconvenience is it , that there should be such a disproportion in the knowledge of these two worlds ? for the supernatural world must needs have a supernatural light , for nothing can be known or acted without means , and the means must be of like condition and nature with the end ; as here below we see the sun and the stars onely by their own light , so is it much more necessary that we should know nothing above the heavens , but by a revealed light , answerable and agreeable , and of the same nature and condition with that superior world . thus natural reason , by the force and strength of natural reason , is brought to acknowledge the use and necessity of grace to sanctisie and inlighten our natural blindness and ignorance . and if the difference be such for the beauty and quantity between the two worlds , natural and supernatural , then surely there must be as great a disproportion in the knowledge of these two several worlds : for to understand the supernatural world , needs there must be some supernatural light , for nothing can be known without means , and the means must ever be of like condition and nature with the end ; as here below we see the sun and the stars , not by candle-light or torch light , but by their own light ; and the natural eye is not capable of that supernatural light , neither yet can reason , for want of means to discourse , come to any supernatural knowledge ; yet god , for the satisfaction of reason , hath ingraffed in man wonder , astonishment , admiration , whereby man may see his own blindness , and not oppose the truth of things , which are above his reach and apprehension . thus for the knowledge and attaining of the supernatural world , there must be a supernatural light , and in man there are some aspiring thoughts , some ambitious desires , that naturally he aims at things higher then nature , wherein appears the great mercy of god , that as the tasting of the t●…ee of knowledge , was the first sin which proceeded from curiosity ; so god in his mercy is pleased to sanctisie mans curiosity , that being kept within due bounds and limits , it proves to be the first step or degree to bring man unto god ; for now he is curious to know things of a better world , and takes this world but for a transitory passage , tending and ending in death and destruction . thus far we have brought the natural man to believe , that seeing the bounds of the natural world , he is apt to confess , that above the heavens there is a supernatural world , for knowledge whereof there must be a supernatural light ; for procuring whereof , he findes naturally in himself wonder , astonishment , and admiration , and needs there must be some proper object answerable thereunto . and here god , like an excellent workman or planter , doth ingraff and inoculate a sciens , giving man grace and faith to believe , and together revealing a knowledge , which could not be collected by any natural inquisition ; & then god for his greater honor that it might appear he had made an absolute conquest of man , according to the military fashion , he sets up his standard in the principal part of man , even in the understanding of man , that as in his law he requires obedience contrary to the natural lusts of flesh and blood , and mans own violent passions : so he requires submission of his understanding , to believe what is above the reach and comprehension of reason ; and therein together he gives him this assurance , that as for the instant he gives him an earnest or taste of things , so in due time , he shall impart the full and real possession . and thus whereas i did compare the circumference of the heavens to bounds and limits , to hedge in this natural world , 〈◊〉 thinks i have opened a gap , to let down the mysteries of the superior world : and whereas i compared mans head or skull to the globe of the world , me thinks i have opened the futures or seams , to let in the gracious influence of gods spirit , to sanctifie and illuminate mans natural reason , to cleanse and defecate all his carnal corruptions . and now give me leave to return to my former subject , wherein i did use one argument to prove the deity , and that was the whole universe : and the argument is yet of a larger extent , then the whole universe , for that things seen and unseen , do point out the deity , things past , present , future , all joyn in the same testimony . i did likewise prove , that this god can be but one , because he is infinite , and there cannot be two infinites , for then they would bound and limit each other , and then neither of them should be infinite . i shewed likewise , that what is infinite must be incomprehensible , because having no limits or bounds , it is therefore incomprehensible as in it self , so to mans knowledge . i did then make a digression , to view mans natural knowledge , how mean it was in natural things , and wholly defective in supernaturals , and what degrees were observed in his preparation to grace , and by a dislike of his present state , what hopes and ambition he had to aspire to a better condition . i did likewise insist in many attributes of god , and i proved that they were all incomprehensible . now seeing those attr●…butes are somewhat better known unto us , then the persons in the deity , i will therefore use those attributes as arguments and proofs to introduce the blessed trinity . i have formerly proved , that reason doth acknowledge in god many attributes , as providence , power , justice , mercy , &c. for these do all demonstratively appear in their several effects , and from these attributes i will draw some arguments to prove the persons in the deity . though there are attributes which to us may seem accidences , for so they are in man , as power , justice , mercy &c. yet reason assureth us , that there is no accident in god , there is nothing in god , but god ; to admit a composition in god , were to detract from his integrity , and from his eternity , for every thing must first subsist in it self , before it can come to composition . thus then the attributes of god are substances , and what is more , they are god himself : and thus god is not so properly good and just , as goodness , and justice it self ; goodness in abstract , for god is the fountain of his own beeing , and therefore must have the best beeing , and cannot admit accidences , which are inferior to substances : so that what is in god , must be a substance ; yet reason cannot possibly conceive , how that which is a quality in man , should be a substance in god , and i pray is there so great a difficulty in acknowledging persons in the deity ? seems it not a far greater inconveniency , that accidences contrary to their own nature should be made substances , then that a substance agreeable to nature should become persons ? in the first there is an opposition and difference of nature , in the second there is onely a difference of number . now as is the opposition and difference less , so is the inconvenience less , in beeing , and in our understanding , give me leave to speak according to the weakness and capacity of man. secondly , how the attributes do agree in the godhead , though many and several attributes , which i have already proved , yet being all infinite , and there being but one infinite , ( for if we should admit two infinites , they would bound and limit each other , and so neither of them should be infinite ) therefore all these several attributes of god , can be and are indeed but one and the same infinite attribute . thus the wisdom of god is his power , the power of god is his eternity , the eternity of god is his ubiquity . these and all other his attributes , are indeed but one and the same attribute , deus est actus purus , he consists of no heterogeneal parts : this reason acknowledgeth , and the same reason acknowledgeth this to be incomprehensible ; and i pray is there any greater difficulty in believing the three persons in one deity , and the deity to be equally competent to the three persons ? thirdly , there are some attributes in god , which seem to detract from each other , as the justice and mercy of god , for justice implies rigour and severity , mercy abates the rigour of justice , and addes compassion and pity : so they seem to stand in opposition to each other , and not to be reconciled without a contradiction , and surely the truth of gods nature cannot admit a contradiction ; yet notwithstanding we must say and believe , there is in god an infinite justice , and an infinite mercy , yea more , that they are but one and the same faculty , for his mercy is his justice , and his justice is his mercy ; and i pray is there any greater d●…fficulty in believing the three persons in one deity , between whom there is no seeming contrariety ( as there is between justice and mercy ) then to believe so many attributes , and those to have several objects , and to appear in their various and several forms , yet all these attributes to be but one and the same , this we must yield by necessary demonstrations in philosophy ; and if those very attributes of god , whereof the light of reason informs us , we cannot apprehend : can it seem strange if in those mysteries which we onely receive by revelation , such as are of like condition with the attributes of the deity , and do equally , or rather more inwardly , touch the nature and essence of the deity , we be found alike purblinde , and cannot discern them . in a word , i do here challenge the whole world , all the philosophers , and all the socinians , let any man undertake to discover any one attribute of god , and i will with as great ease and facility discover the trinity . give me leave sometimes to recall my self , lest i might lose my self in these dark mists of divine mysteries : i have proved a god , and but one god , and that this one god is every way infinite , and therefore incomprehensible : i have proved all the several attributes of god , as wisdom , power , &c. that they are all substances , which notwithstanding in the creatures are but accidences : i have proved that all the several attributes they are but one and the same , for there cannot be several infinites , for then they would bound and limit each other : i have proved that some attributes , according to mans apprehension , seem to oppose each other , as mercy detracts from justice , yet that they are but one and the same attribute in god : and now i conclude , that all these being duly considered , they do as farre exceed mans natural reason , as doth the great and ineffable mystery of the most holy , blessed , and undivided trinity . i never name gods mercy , but my heart danceth for joy , and then i begin to lay hold on it , and to fasten on it , and i cannot so cursorily pass over it . i would here by way of objection ask , how can all the attributes of god be infinite , when as scripture seems to enlarge gods mercy for every thing must do , and consequently hath knowledge , according to his own nature , whether spirituall , or corporeall : and certainly the inhabitants of one world , cannot conceive the state and condition of another world , the angels would be as ignorant of this corporeall world , as we are of their spirituall , unless it be revealed alike to both . suppose then that i should elevate my reason above the course of this our present nature ; and that i had conference with an angell upon my relation , certainly the angell not having any other knowledge of the inferiour world infused from god , but judging of things according to his own spirituall condition , he would say it were more impossible , that one individuum or person should subsist of different natures , matter and form , then that one nature should subsist of different persons . the angell would think it a far greater inconvenience , that one nature not able to preserve it self , yet should be able to communicate her nature to another : that is , to be generative in her own kind ( for so the angels are not ) as that one eternall nature should be alike , and equally communicated to three persons ; or if i should inform the angels , that one grain of corn , when it is dissolved , and seems to be rotted in the earth , yet then it should send down a root , send up a blade , and so come with an increase ; and happily bring twenty graines for one , this would seem more strange to an angel , then that one infinite nature should be alike , and equally imparted to three persons . this i write only by way of supposition , for i doubt not , but the angels by their spirituall condition , and by their daily assistance , and beatificall vision , have a far greater knowledge revealed unto them ▪ both of the state of the naturall world , as likewise of the most blessed trinity , then we have , being only in statu viae , having now but an earnest of what we shall hereafter receive in greater measure . from conferring with an angel ( which many others have done ) i will now descend to a conference , which may seem much stranger then that of the angel ; for it is with an infant in the wombe , who hath a reasonable soul , and wants only ●…it organs , and a right disposition for the practise and exercise thereof , as saint john baptist did spring in the wombe upon the approach of our saviour , wherein he did express both reason and religion ; yet this is not ordinary ; but suppose an infant had the right use of understanding , i would tell him , that he should no longer lye crouching , and sleeping in the wombe ; but he should come abroad , and prove a day-labourer , and get his living in the sweat of his browes ; that there should be no further use of the navill , but his mouth should be his taster , and his teeth should be grinders , that he should be no longer silent , but should go to school , and learn a language , these things would seem as strange , and as incredible to the infant , ( for want of experience and due information ) as now they seem frequent , usuall and ordinary to us ; for every thing hath knowledge according to his present condition ; and therefore no marvell , if the naturall man cannot understand the things of the spirit of god. thus it plainly appears by the angels , by the infant , that there is a great difficulty in conceiving things of an other nature , but to instance in our own nature . suppose i should ask of the greatest doctors , and philosophers the reason and cause , why the adamant should draw up iron , and turn it self to the north ; or how should the moon , which is not able to turn a little stick , yet should be able to turn the whole ocean ; o●… take the late invention , the unguentum armarium , by ano●…nting the weapon to cure the wound , who can imagine the cause thereof ? thus how many things are we bound to believe , whereof we cannot understand the manner and means ? and therefore if in very naturall things it is very necessary ▪ there should be a faith and belief , some reposing trust in others , in regard that all are not of a like apprehension , much mo●…e in things , which are not within the compass of this naturall world , and therefore fall not within the compass of mans naturall reason . but there is as great a distance between them , as is between heaven and earth . and all creatures , even angels themselves in respect of god , there is as great a difference between them in knowledge as is in beeing ; or if you will have me to express it further , there is as much difference between them , as is between finite and infinite , between the most excellent being , and no being ; between something and nothing ; for so all creatures are both in themselves , for what they have of themselves , and in comparison with god. here then at length , i come to the greatest difficulty , why should there not be the like operations upon the godhead from his other attributes , as there is from the understanding , and from the will ? for the understanding begets verbum a word ; and from both proceeds amor , which is the action of the will ; and here are three distinct persons , which cannot be said of the rest of gods attributes . surely the answer is very plain ▪ because the understanding , and the will of god , they look ad intra , they reflect upon the deity it self ; for thus god is the object of his own understanding , he understanding himself , doth thereby enjoy most infinite happiness ; he is likewise the object of his own will , or his love , for knowing himself to be infinitely good , he must therefore love himself infinitely , and is therefore necessarily , the finall end of all . so that all are refer'd unto god ; but for the other attributes of god , they look [ ad extra ] upon the creatures ; and therefore it is only proper to the understanding , and the will of god that only from them there should be a generation of the son , and a procession of the spirit ; and so a difference of pe●…sons . some do here object against some termes , which as they say , are not to be found in scripture , but are only imposed by the church ; and that is the word trinity ; and the word persons ; and that in a mysterie of this infinite high nature , there should be no addition of mans wit and invention , but we should tye our selves most strictly to the terms of scripture , seeing this mysterie so infinitly exceeds mans understanding . to whom i return this answer . do ye think that what the church shall determin in this and other mysteries , that it proceeds from the wit and invention of man ? do you ascribe no more to the cloven tongues , that fell upon the apostles , whereby they were replenished with gods spirit ? and which spirit they did conferre upon others , by imposition of hands , by election , or succession ; and do you stile all this , by the wit and invention of man ? when i consider the determinations of the church , their form of divine service , their canons , their discipline , their religious orders ; god knows , i do verily believe , that i do see more in them , then the wit and invention of man ; and i think them to be the immediate dictates , and directions of gods spirit . but call them what you will , for these words of persons and trinity , truly i conceive them to be nothing , but the translation of scripture ; and i hope you will think translations very necessary ; for the evangelists , and the apostles use the translations of the septuagints , in their quotations of the old testament ; if then christ shall prescribe the form of our baptism to be , in the name of the father , and of the son , and of the holy ghost ; and that we know there are no accidences in god , but all are substances [ and distinct substances ] surely i know not by what other term i should call substances , and distinct substances , but by the name of persons ; and if these three persons be one god , and so the scripture stiles them , the word was with god , and god was the word ; surely i know not with what other words to express it , but by the name of trinity or triunity . so likewise those words of schoolmen , deus intelligendo seipsum genuit verbum , are not these words taken out of scripture , hodie genui te , and thence they infer , verbum in intellectu ? thus without the determinations of the church , and unless due respect and reverence be given to the church , no religion can subsist , but will instantly fall to confusion . thus as our understanding begets a word ; and there is a mutuall love , and correspondency between this understanding and this word , so if god be said to beget a son , or a word , in a spirituall manner in his understanding , and that from both proceeds the holy ghost , the church must then necessarily conclude , that they are severall and distinct persons , not that we should conceive them to be like the persons of men , with circumscription of time and of place , in various and different formes ; but to be divine persons , all alike partaking of one infinite nature ; and what god hath revealed , what the church hath explicated , that we believe ; desiring the same god , by the inlightning of his spirit , to engender faith in our hearts , to strengthen and increase it ; and what god hath reserved only for his own knowledge , that not curiously to pry into , but content our selves with such a measure and proportion of knowledge , as he hath been pleased to impart : remembring that the first sin which gave occasion to all the mischieves and miseries which have befallen us , it was the tasting of the tree of knowledge , whereby in stead of that great light , which we aymed at , whereby we should have knowledge like god , indeed we had our eyes opened , but it was to see and feel our own nakedness , to our own confusion . yet to give some little information , i will only make this instance , if i should take out of a river severall cups full of water ; i would ask what difference there were in these waters ? surely none would appear in the nature , but as they are distinct in severall cups or vessels , which give them severall forms , and severall dimensions : and thus it is in all homogeneall bodies ; suppose i should insist in spirituall qualities , as in light , certainly the difference would be less ; what then if i should insist in spiri's themselves ? which are not capable of dimensions , yet still in respect of the finitness of their nature , there would be some difference : but if i should ascend to an infinit nature , then there would be no difference in respect of the nature ▪ ye●… a difference there would be in respect of their different manner of subsisting , as by generation , procession , &c. yet here we must take heed of curiosity , and know the weakness of mans understanding , that we cannot speak of god , but after the manner of men : and it is most probable , that god should commit his secrets to the care and custody of his church , which may put them into such form and fashion of speech , as may best beseem them , rather then that particular spirits , who are so apt to be misled with errors , even in things of least moment , should be left to their own inventions and expressions in the highest mysteries . but how should the whole deity be in every person ? is it not true in all homogeneall bodies ? suppose the elements that where they are , they are totally , they carry their whole nature about them : but this truth more especially appears in spirits ; for there is nothing so common and triviall in schooles , as this known principle , anima ubi est tota est tota in toto & tota in qualibet parte totius . but if this deity be wholly imparted , yet then how should it still remain whole and entire ? is it not proper to all spirituall qualities , as light , knowledge , and the like , that they should be communicated , without any loss , or diminution of themselves ? here then at length consists the whole difficulty , that the nature being imparted , there should be no difference in number , reason seeing the difficulty , sees likewise the reason of the difficulty , for her own further satisfaction ; for this in the creatures proceeds from the bounded , finite , and limited nature of the creatures , which must be circumscribed both with time , and with place , and so make a difference in the number ; but if you will suppose this nature to be infinite , as is the deity , then would it admit no difference , as not in nature , so not in number . what i have hitherto written , hath been according to the opinion of our best , and most ●…earned divines , together with the acknowledgement of the whole catholick church , to which i do believe a man may very safely subscribe ; for whatsoever is there related , as it is grounded in scripture , so it is strengthned , and fortified with the bulwark ; of naturall reason and philosophy ; and against which , the most wicked socinian shall never be able to oppose . hereunto , as an addition give me leave to relate my own private opinion , which i hope may be without offence , either to god or man , for that it proceeds not out of any vain presumption ; neither doth it any way derogate from the truth : but whether it ariseth from a strong apprehension , and from a minde , that is totally possessed with the love of truth , and admiration of this great and ineffable mystery , that i leave to better judgements . the first is , that i do believe , and am confident , that this mystery of the most blessed trinity doth together , and as well as all the rest of gods attributes , appear , and is plainly made manifest in the works of nature ; and in the framing of this created , visible , corporeall world . my reasons , and arguments briefly are these . first , see in the framing of the creatures , what footsteps there are of the trinity ; which may in some measure , point out a triun-efficient cause : take nature in her first ground and foundation , are there not three distinct principles , the matter , the form , the sympathy , and agreement between both ? see how these principles are knit and united together ; the matter , tamquam matrix & commune seminarium ; the form , edu●…itur ex materia ; the sympathy , and agreement , indifferently arising from both . or if you take the elixir of bodies , have not the chymists found out that all bodies consist of sal , sulphur , mercury ? thus far it is in the constitution of things , take then the propagation of the kinde ; do not the male and female agreeing in nature , but differing in sex , number , and person , bring forth an issue ? i will leave curious subtilties in philosophy , and descend to the gross , and terrestriall substances ; wherein you shall likewise observe some obscure shadow of a trinity ; do not all bodies consist of three dimensions , longitude , latitude , and profundity ? and these necessarily , and inseparably knit and united together ? do not all qualities admit of three degrees of comparison ? is not the most perfect number the number of three ? which i think was the occasion , that aristotle could say , in numero ternario perfecto colitur deus . a strange speech for a heathen man ! whether he spake it casually , or blindely of himself , or whether by an elevated understanding , he was carryed in an extasie or trance ; or rather , as i suppose guided by a divine providence , being the king of philosophers , among the heathen ; like caiaphas at the death and passion of christ , god put into his mouth words , which he himself understood not , as it were to give a true testimony to succeeding ages , for the conversion of the heathen . no perfection ought to be denyed to the deity , suppose that all things were good in their own kinde , in the root and foundation of nature , according to gods own approbation , et vidit deus & erant omnia valde bona , yet are there severall and different perfections : as first , in respect of quantity , there is one perfection of an unity , an other of a number ; let the number appear in the persons , the unity in the godhead : so secondly , in qualities they are good in themselves , good in diffusion , bonum est maximè diffusivum sui ipsius , what is finitely good , doth finitely communicate it self , therefore that which is infinitely good , must infinitely communicate it self , within it self , to the persons in the deity . thirdly , in relations there is a paternal , there is a filial relation , both perfections must appear in the deity . fourthly in actions it is the highest perfection of the creature , generare sibi simile , and therefore not to be denyed to the deity ; yet being impossible to produce many severall infinite natures ; therefore different persons do appear in one and the same infinite nature ; for it is as proper for god to be perfect , as it is to the creatures to be imperfect ; let all perfection be elevated to the deity , while the imperfection like dross fals upon the creatures : man himself though fruitfull in his own kinde , yet corruptible in his own kinde ; the angels though beautifull and incorruptible , yet fruitless , and barren like rachel ; but with god in respect of himself there is a generation , without any corruption or diminution ; as in respect of his works , there is a creation without any change in his nature . fifthly , god made man according to his own image , and likeness , and then god spake of adam , non est bonum hominem esse solum , it is not good for man to be alone , let us make him a helper like unto himself . if then man be like unto god , why may not he reflect upon god ? and say unto god , non est bonum deum esse solum , it is not good for god to be alone : we will therefore in all humility prostrate our selves ; and with boldness and confidence adore three persons in one deity ; for the greatest comfort which a man hath in this world , it is in a sweet society , therefore god injoying infinite happiness , he must have consortium aequalium , a sweet society ; there must be severall persons in one deity . i come now to my second position , which god knowes as it proceeds from no ill intention , so i hope through his mercy , i may deliver my poor opinion without offence : i confess that supreme magistrates are very tender of their prerogative , as without which they cannot support their government ; and therefore they seldom name it , but with this addition and parenthesis , quam argui nolumus , so jealous they are of themselves , and of their own power : but surely with god it is otherwise , for he is able , as he made the world of nothing , so with the least word of his mouth , to reduce it again to nothing , and thereby upon every occasion to vindicate his own authority . here then i will first inform you , that it is necessary that every act which god doth , it should partake of god , and what is contrary to gods nature , it is without the compass of gods power ; god can do no injustice , being justice it self ; god cannot speak an untruth , being truth it self ; or commit any sin , being goodness it self . 2dly , god can do nothing to the prejudice or disparagement of himself , as to make any thing independent from himselfe , but it is necessary , as it was made of nothing , so it must be continually supported from falling to nothing , to which of it self , being left to it self , it would instantly fall . 3dly , god can do nothing according to the uttermost extent of his power ; the reason is , because his power hath no uttermost extent , but is every way infinite : so when he hath made the most excellent creature , ( in respect of such as are now in being , ) yet still he is able to create a more excellent : and as in every creature god doth imprint a character of himself , whereby it speaks the praise of the maker : so my second position is this , that as there is not any creature , wherein at this time the footstep and impression of the blessed trinity doth not appear , as i have already proved ; so i doubt whether god can make any creature , wherein the stamp or mark of the blessed trinity shall not be imprinted . my reason is , that god alone is actus purus & simplicissimus , nothing but pure form , a light without shadow , or an absolute perfection , without blemish or spot ; but whatsoever is besides god , is was created by god of nothing , and therefore in respect of this nothing from whence it arose , it must have in it self quiddam potentiale , something defective and imperfect , that being made of nothing , it is apt of it self , being left to it self , to return again to nothing : so then it must consist ex actu & potentia , and there must be vinculum or ligamen to knit or unite together this actum and potentiam . so here is some resemblance of the blessed trinity , in effect , those three first principles , whereof every thing doth subsist , and which are so much insisted upon in philosophy . and here you see that the blessed trinity doth necessarily appear in the works of god , as well as the rest of his attributes . more particularly if it be lawfull to make comparison between small things and great , wherein i do the rather presume , because i know my intention to be harmless and innocent , and i serve a merciful god , who is apt to forgive sins , especially such as proceed out of ignorance , i would take notice how farre forth this mystery of the trinity is shadowed forth in the knowledg & affections of man himself . it is the counsel of the wisest philosopher , nosce teipsum , know thy self ; thou mayest make better use of the knowledge of thy self , for the direction of thy self , to thine own happiness , then of any other forain or outward knowledge : so for the love of thy self , it is imprinted in thy heart , that man should love himself above all others , proximus ipse mihi , and all his actions tend , and are directed accordingly : which may a little , if not point out , yet resemble the operations , which the knowledge , and love of god do cause in the blessed deity ; and therefore if we were to prefer some of gods attributes above others , natural reason would say , that his understanding and his will did excel all the rest of his attributes ( as they the most active and eminent qualities in every spirit ) for first , our understanding must direct us , and then our will must execute ; so in god they are the most eminent of all his attributes , for god himself is the object of his own understanding , and his own will , and so he is not of the rest of his attributes , for he is not the object of his own power , nor of his justice , nor of his mercy , but onely of his understanding , and of his will , and these being operative , and producing some fruits ( as all the rest of gods attributes have their proper effects ) needs they must produce wonders in the godhead , to the astonishment and admiration of reason . consider how the strong apprehension and longing of a woman in the time of her childe-bearing , makes an impression sometimes in the mother , but most commonly in the infant , to the astonishment of philosophy , when the physicians with their dissections and anatomies , can neither shew the means ▪ nor the manner , but profess their own ignorance . and as the understanding works such effects , so in the next place consider the nature of our humane love , which of all other passions is the strongest , and doth most firmly and inseparably unite , and therefore makes two persons , man and wife , in the eye of the law , to be reputed but as one person : and this is much more strange , that two persons having two natures , and differing in sex , should be but one person ▪ then that one nature should be in several persons ; yet so the wisdom of the law esteems them , and it were high presumption in any man , to question their wisdom . mans understanding and mans love , have such operations in mankinde ( and no other faculties in man have the like . ) thus in the schools it is said , intellectus fit quod intelligit , the understanding doth work upon it self ; and for our love , amor unionem , love hath ever that property and appetite , as to desire an union : how the poor mother hugs the childe in her arms , takes it into her bosom , and with all her might and power would fain incorporate the childe into her self ! and if such be the effects of our understanding and our love , then what may we conceive of the understanding and love of god ? but contraries do sometimes best appear by contraries , and therefore to know the strength and efficacy of the understanding and love in man , consider them in their defects and abuse , and in the heavy judgements which sometimes befall them ; for all fits of madness , when men are distracted and out of their wits , most commonly they arise either from the understanding , when with night-watchings and studies they distemper themselves , and so with strong impressions of melancholy , have not the right use of their wits ; or otherwise when with outragious lusts , in the strength and vehemency of their love-passions they do impart themselves , and then rest in their rage and their fury besides themselves . god grant that i do not offend in making any comparison to that which is incomparable , the mystery of all mysteries , the secret of all secrets , and is ineffable , not to be understood by men or angels ; yet seeing god hath in part revealed it , i thought fit , with all humility and submission , prostrating my self at the footstool of gods throne , to express it , according to the tenents of gods catholick church , for the inlightning , strengthning , and confirmation of our faith . i will now at length give this admonition to the socinian , who professeth to believe no more of god , then his own reason shall teach him ; and reason , we know , depends upon the information of sense ; and he might as well say , that what he hath not seen , he will not believe , so that his infidelity might as well extend it self to the sensible world . thus he should not believe all those delicious and beautiful fruits which the eastern countrey affords , nor should he believe those great whales and monsters of the sea , whereof he hath not been an eye-witness ; nor should he believe the former ages of the world , nor take any thing upon the relation of others , much less should he believe a spiritual world , which is of another nature and condition ; nor should he believe the influences of the heavens , which exceed his reason , for they are not sensible ; nor should he believe the working of gods spirit , and that his prayers should be of any efficacy or power . and thus he utterly overthrows all faith and religion , and so in effect is a profest atheist , onely he would cover it with a cloak and pretence of natural reason , pretending some great skill and knowledge in philosophy , which i know to be very little , very little indeed : and were my age fit for an encounter , i would question their skill in philosophy , as here i will give you a little taste thereof . and first , see and consider the great difference and opposition between us ; the socinian professeth , that he doth not believe the mysteries in religion , because he cannot understand them in reason ; and i profess the contrary , that i do believe the mysteries in religion revealed , and much the rather , because the socinian cannot understand them in reason , nollem ego in deum quem tu comprehenderes , that god whom thou art able to comprehend , shall never be my god ; i will not vouchsafe to serve such a god , i scorn to worship such a god , i renounce such a god , for he is too like thy self to be the true god. this i am taught in philosophy , and even by the strength of reason , that god is infinite , and every way incomprehensible . and this i have learned of the heathen , who did erect an altar ignoto deo , to the unknown god , or to the incomprehensible god. surely there is a greater difference between the true god and man , then that we should make god of like nature and condition with our selves , as that we should think our selves to be able to comprehend him . before i proclaim war , i have ever thought it a necessary point of charity , first to try how far forth the difference may be reconciled , and so to go hand in hand as far as honesty and truth will permit us ; and when as once we become irreconcileable , then to make an utter separation , and every man to stand on his own guard . that i may then deliver my opinion concerning natural reason , how far she is to be admitted in religion ; i do not commend credulity , nor would i have a man apt to believe , but upon good grounds : memento diffidere is the first rule in policy , though i confess , as mysteries are above reason , and that i would have reason to know her distance , and not to incroach too far , yet would i have reason to have full satisfaction , for it is the guide which god hath given to man for his direction , not onely in humane and civil things , but even a little to prepare and direct him in his way to salvation , and to make him capable of religion ( whereof the brute beasts are not : ) and though religion be as far above reason , as the heavens are above the earth , yet is she no way contrary to reason , but serves to inlighten , and to sanctifie reason , and to confirm reason in her own principles and grounds , as the heavens adde beauty and perfection to the earth : for neither jewels nor beautiful flowers , can be discerned , or appear glorious , without the light of the heavens . thus for all the moral law , which is a great part of religion , reason serves as an excellent glosse , or a commentary , for the exposition . thus reason being sanctified , having a tincture of grace , serves to draw excellent conclusions , and theological precepts , out of the premises of scripture : but if we should know no more of god then reason informs us , surely we should be then very unreasonable , for we should know nothing of the state of that other world , since natural reaon can make no discovery of a supernatural world . if then we should know no more of god , but onely so far forth as may be gathered by the works of nature , it would much shorten our knowledge of god ▪ and a little detract from gods glory , besides a preposterous course : for whereas we are to govern and teach the dumb creatures , who are onely made for our use , and therein attain their own ends ; now on the contrary , they should be our onely teachers , to direct us to our last end and perfection , if all our knowledge of god should be onely by their information , and that we should know no more of god , but onely so far forth as they should instruct us , or catechise us : and seeing that every day we learn more and more in the creatures ( for new qualities and secrets of nature are daily discovered ) it must hence follow , that as yet we have not learnt so much of god , as the creatures can teach us , they are our very learned schoolmasters , and we are ill proficients , and thus contrary to all good order and form , our reason must be subject to their sense , even for the knowledge of such things , as do infinitely exceed all sense and all reason . nor is it possible that god should be so forgetful of man , as to supply him with all the provisions of this world , for his back and belly , for his kitchin , his wardrobe , and yet should neglect his breeding and education , to teach him at school , and there to instruct him in his necessary ways and means to attain his last end and salvation . surely god is more merciful to the dumb creatures , for they have a natural instinct in themselves , sufficient and necessary for their preservation , to conduct them to their own last natural end ; and what is wanting in them , god hath commanded man to take the care and charge over them : yea further , god hath given them some priviledges , as that they should take the benefit of a rest on the sabbath , that they should have some refreshing in their labours , thou shalt not muzzle the mouth of the ox that treadeth out the corn , that they should be priviledged from slaughter when they are breeding ; and god hath given them an ingenuity , to be taught what is fit for their condition . thus the horse learns his pace , remembers his way , as knowing that his last end is to be a traveller : thus is there a natural inclination in every thing , to conduct and direct it self in attaining its own last natural end . and surely god will be no less merciful to man in supplying him with such means as shall be necessary for his last supernatural end : the world was created for man ; the sun , the moon , and the stars , have their continual motion , for the fruitfulness of the earth , and the preservation of this sublunary world ; and all nature tends to the use , service and ministery of man : man is the end of nature , and therefore man cannot end in nature , or have a natural end , by the course of this world , and the continual succession , he knows it can be but a passage , he sees the bounds of this natural world , the material heavens ; and then he concludes , that needs above this natural world , there must be a supernatural world ; thus over and above his natural knowledge , which consists in a rational discourse , he findes in himself wonder and admiration , which may serve him for his knowledge of that supernatural world : thus he still looks up to heaven , and by his aspiring thoughts , his hopes , and expectation , he seems to cast up an anchor to heaven , and wants onely wings to fly up , or a ladder to climb , and that blessed spirit which came down in the form of a dove , supplies him with wings of grace and the cross of christ serves for his ladder , or for mathematical jacobs staff , to take ●…he height , or to fathom the depth and breadth of gods most hidden secrets , while his own reason doth a little direct or prepare him for hi●… christian faith ; for it serves as a ground or foundation upon which the beautiful building of grace may be erected , and therefore there was first a state of nature , which continued until moses , then succeeded the law , and the gospel . i will further adde by the actions and carriage of man , it appears , that god hath placed in him some majesty and magnificence , that he justly claimes more then a naturall descent ; for if you take the elements , they are moved by their own naturall qualities , and their highest ayme and intent , is only to preserve their naturall beeing ; so the dumb creatures ( consisting only of elements ) they run the same course , and have no higher ambition , for they have no choyce , freedom , or liberty , in their actions , but are carried according to the strength of their own naturall inclinations ; only man by a prerogative of his condition hath a freedom of will , and is no way ty●…d to the temper or inclination of elements , but bids defiance to nature in her own denne , professing sanctity and holiness , renouncing lusts , luxury , pride , sloath , and other carnall corruptions , and uncleanness , to which nature wholly inclines ; and being lord of the creatures , he will not be ranked with them ; he scorns to die like a beast , and seems to claim and challenge a more excellent condition , then to lie in the grave , or to be dissolved into dust ; though his body may for a time pay the wages of sin , yet his soul which is the better part of man , neither sees nor feels corruption : and in gods due time , both body and soul shall be again reunited together , in a glorious resurrection . man having once made choyce of his actions , and performed them , he then reflects upon them , reviews , and begins to examin them ; when the check of his own conscience upon the committing of sin ( be it ever so secret ) gives him assurance , that he must be accomptable for his actions , the joy and comfort that he receives in doing good , makes him confident that he shall not lose his reward ; the rare and admirable operations of the soul , which exceed all naturall perfections , do plainly demonstrate , that they cannot proceed from nature , for then they should not ascend higher then nature ; as the water will not rise higher then the springhead : and finding these effects in ourselves , we are confident that god who ordained man to a supernaturall end , the same god , in his own goodness and providence , will not faile to supply man with supernaturall means , to conduct him to that supernaturall end ; for the means must ever be answerable , and of like condition with the end ; otherwise they will not serve to conduct him . as the sun is discerned by his own light ; so god must only be known by the revelation of himself . thus in nature , there may be some preparatives to a true christian faith , or we may be some way predisposed , and thereby made more capable to receive the infusion of grace ; and this i have proved both by our naturall knowledge , and by our morall actions : yet this will not suffice ; but it is necessary that god himself should reveale himself , and adde his by the act and exercise of the understanding , from the will proceeds amor , as the heart is the fountain of all affection ; and thus is there some resemblance of the blessed trinity , in the manner and form of mans apprehension . come we then to look into gods attributes , which some distinguish in this manner , that most of the attributes are operative , some are not operative , yet make for the perfection of the deity , but there are none passive : such as they conceive are not operative , are the eternity of god , in respect of his continuance , the ubiquity of god in respect of extention , the immutabillity of god in respect of duration , the constancy of his will , as ever making choice of the best , and so makes for the certainty of his resolution , &c. and these men are thus misled , because they conceive the greatest perfection to consist in variety ; and because amongst the creatures , such accidences as proceed from the matter , suppose all quantities , they are not operative ; but truly i am otherwise perswaded ; for i think that there is but one best , and that one best must be gods nature , for better it is to be operative , then not to be operative ; god is actus purus , nothing but pure form , and it best befits and resembles the nature of spirits , which are alwayes in action ; for to be not operative , it comes neerer the condition of stocks and blocks ; which in doing nothing , seem to incline to idleness and sloth ; and if once it be acknowledged , that ▪ all gods attributes are operative , then better it is to be fruitfull then barren , rather to produce some fruits , then none at all ; and these fruits to be rather permanent then transient ; and these attributes concern the godhead it self ; for as god is the first efficient cause , so is he the last finall , to whom all is directed . now of all the attributes of god , to speak according to the manner of men , the understanding and the will are the most excellent , and have the most wonderfull operations ; they are likewise the most inward , and intimate such as cannot be discerned , but by gods own relation of himself ; and thus it fals out with man , who was created according to gods image , we can easily judge of mans strength , of his age , and other ab●…lities ; but for his understanding and his will , they are most private and secret to himself ; and i pray here note , that philosophers do seldom reckon the understanding , and the will of god amongst his other attributes , but they do usually supersede them , as if they were eminencies , and excellencies in god above the ordinary attributes , for though they were all eternall , and equally perfect in god ; yet did they not alwayes appear in their effects ▪ and therein god did moderate them , and qualifie them , as seemed best to his wisdom ; for before the creation , gods power did not appear in the effects ; gods providence in governing the world did not appear , when as yet there was no world to be governed ; the justice of god could not appear in any outward act , when as yet no sin was commited ; the mercies of god could not appear in relieving miseries , when as yet there was nothing but god himself ; all these attributes of god , though they were eternally in god , and every way alike perfect in regard of virtue and efficacy ; yet in the outward act , in respect of the effects , god appointed his time , when first to manifest them , and that according to measure and proportion ; for god did not work according to the uttermost of his power , he could have created many infinite worlds , with the same ease and facility ; so then these attributes , which concern the creatures , there was a space when they had not their act , and exercise . but above all others , there are two principall the understanding and the will ; from the understanding proceeds knowledge , from the will proceeds love ; god knowing himself to be infinitly good , the love of himself must likewise be infinite ; and these have this peculiar property , to reflect upon god himself ; so that god is the object of his own knowledge , and the object of his own love . here then we may expect admirable operations , more then of his other attributes , for they look outwardly upon the creatures , but these look inwardly , and reflect upon god himself , and are operative , and produce wonders ; his other attributes doe not so nearly and inwardly concern him , as his understanding and his will do , ( as for example ) god cannot be the object of his own justice to punish himself , god cannot be the object of his own mercy ; for to be in case and condition of relief , it implies imperfection ; god is not the object of his own omnipotency , for he cannot work upon himself , to adde any new perfection to himself , or to make any change , or al●…eration in his own nature ; so for gods providence , though he governs the world yet he doth not thereby regulate himself . thus the attributes which concern the creatures , though they were eternall , and equally perfect in god , yet they did not appear in their objects , before god began his creation . but it is necessary that god should ever know himself , and his own perfection ; and thus knowing himself by the act , and exercise of his own understanding , which is alwayes operative , and not barren but fruitfull ; needs he must beget in a spirituall , and most excellent manner , verbum in intellectu , a word in his understanding , every way answerable to his understanding , for here god imparts himself quoad ultimum posse , and so he doth not in the creatures ; and by this word , knowing himself to be infinitely good , needs there must proceed from the word , and from the understanding , amor infinitus , an infinite love , answerable to the measure and proportion of the goodness ; and these are the proper fruits of gods understanding , and his will from all eternity , and what is from all eternity , is every way infinite ; and can be no less then god himself ? that is a person in the deity , which persons have no difference between themselves , but onely in respect of the act of generation and procession ; so that god without the act of knowing himself , and loving himself , he could not subsist one minute , but he subsisted many infinite ages , and was alike perfect in himself , before the creatures were made . so then here is the difference , other attributes of god , produce the creatures of god ; but his understanding ▪ and his will , being inward and reflecting upon himself , they produce persons in the godhead ; which notwithstanding we must imagin not in a carnall , and in an humane , or sensuall manner ; as if persons should be circumscribed with time , place , circumstances , and other differences , but in a most spirituall , and a most excellent manner , as all things in god , are incomprehensible , so is the generation of this word , and the procession of this spirit , and the personality in the deity ; thus as god is his own beginning , subsists of himself , preserves and continues himself ; so he must be his own end , and his attributes must tend to himself . these are those inward and secret jewels , which are lockt up , and inclosed within the cabinet of the deity , such as are not alwayes visible ; for they are not kept , or to be seen in the outward shop , or magazin of the creatures , as other attributes of god are ; but the understanding and the will of god , they are most inward and secret , such as god himself must reveale , as amongst our selves , the thoughts and intentions of man , must onely be discovered by man himself . yet we are confident in this , that the fruit of gods understanding , and his will being in god himself , they can be no less , then god himself , ( i. e. ) severall persons in the deity , which god himself hath been pleased to reveale . so then there is a difference between the attributes of god , and the act and exercise of those attributes ; for gods omnipotency is not alwayes creating , gods justice is not alwayes punishing ; and many infinite ages past , before there was a creation ; and this was necessary , that the creatures might know their distance , and how inconsiderable they were in respect of god , who was alike perfect and absolute without them ; and god himself making choyce of his own instant for their creation , did thereby manifest , that he was a most free agent ; and the creatures wholly depended upon him , both for their beginning and all other circumstances accompanying ; while before their creation , god wanted not a greater and a more excellent imployment , in the eternall and spirituall generation of his son , and the procession of his spirit , for these were from all eternity . god in his own understanding must ever know himself ; and knowing himself to be infinitely good , he must therefore infinitely love himself ; and these must ever work ad ultimum posse , and because they look inwardly ; therefore they produce persons , and not creatures , which creatures are the works of his free-will ; and may subsist or not subsist at his pleasure ; and are qualified as he shall dispose ; and have their beginning , as he shall appoint : so then here is the difference betwixt his understanding and his will , from his other attributes , for these look ad intra , and therefore produce persons in the deity ; whereas his other attributes look ad extra , and therefore produce only creatures of the deity . i will yet give an other instance , whatsoever man receives in this world , whether in respect of soul and body , whether for food or rayment , as there is nothing in man , which he hath not by the free gift of god ; all these are the fruits of gods attributes ; but when i come to the last end , and perfection of man , which consists in a beatificall vision , or in a large measure and extent of gods knowledge , together with a most perfect union , love , and conformity with god , these seem to have reference to the persons in the deity ; for the vision hath reference to the word in gods understanding and mans conformity to god , hath reference to that love of god , which proceeds from the understanding ; therefore these last perfections of man , coming neerer the persons in the deity , and more representing them , are therefore of a more excellent condition , then the fruits of his other attributes ; so that which makes mans supreme and eternall happiness , it is a compliance , as with the attributes of god in generall ; so more immediately with the severall persons in particular , by a beatificall vision , and a wonderfull love and union with the deity . and thus it is in all spiritual substances , the understanding and the will are the chief and principal faculties ▪ and have the most powerful operations : which truly may a little signifie and intimate how eminent and wonderful they are in god. and wherein natural reason shall object any thing against this mystery , still i will appeal from natural reason in particular , to natural reason in general ; which , acknowledging god to be infinite , doth together acknowledge him to be incomprehensible : for nature in general hath naturally placed in man wonder and admiration , that so nature in particular might be assured , that there is something which exceeds her power , and is above the reach and apprehension of man , yet no way contrary to reason , but far transcending and exceeding reason , and not to be hedged and bounded within the compass of mans brain , or the circumference of a natural world , for hitherto mans natural reason extends , and no further . this is not mine own private opinion , though from the creation ▪ whole mankinde hath ever had the same light of naturall reason , together with the socinians ; yet was there never any nation or religion in the world , which did content themselves only with naturall reason ; but some things they had in religion , as the objects of wonder and admiration and therefore not the philosophers ( who were the curious inspectors of nature , and did in effect distill nature , as in a limbeck , & reduce her to her first principles ) these men were not the divines or priests to intend matters of religion , and the service of god , but poets who had their fictions , and their strange historicall narrations ; these were imployed in their sacrifices ; wherein you shall observe , that their fictions and falshoods , many of them , did arise from a mistake , and a misreport of the jewes ; for the offering beasts in sacrifice , according to gods command ; and finding happy success therein , this gave occasion to the heathen , to worship beasts , and so commit idolatry ; whereunto the father of lyes the divell ( who was not then tyed , nor bound in chaines , as since he hath been by the conquest of christ ) being then permitted by god , gave h●…s best ( or rather worst ) help and furtherance , with lying oracles , and strong del●…sions ▪ seduce the hea●…hen . thus we shall finde that many miraculous historie ; in scripture , are a little resembled in the fictions of poets , enoch in the state of nature ; elias in the state of the law being translated , m●…ght give occasion , that the heathen did make their gods to ●…e planets and stars in the heavens , as jupiter , mars , venus , 〈◊〉 c so for those miraculous actions , which befell the jewes in their passage out of egypt ▪ in the time of their judges , and their law ; the gentiles hearing a confused fame thereof , being strangers , they might mistake in circumstances ; yet thereby take occasion to fasten the like upon their own fictious gods. and whereas some use this as an argument , that naturall reason is a sufficient guide to direct us in our morall actions ; and therefore might serve the like for the whole knowledge of religion ; this is an utter mistake , and overthrowes it self , because naturall reason might suffice to direct our actions between man and man , and is only fitted thereunto , therefore it cannot reach to the mysteries between god and man , which are of a higher condition ; neither yet to conduct us to a supernatural end , which is of a higher degree ; then the spring or fountain of nature , can reach unto ; so that if morall actions must have the tincture of grace , they must be ( as i may so say ) christened before they come within compass of a religious worship , and service of god ; for the morall actions of the heathen , they were but splendida peccata . and thus farre , through the great mercy of god , i have waded into the secret of this great mysterie ; and i hope without any offence , either to god , or gods people ; wherein , if i have sinned , god knowes it is out of ignorance ; and i do humbly begge pardon : and i may here truly profess , that unless my memory , and the whole course of my studies do utterly faile me , i have not written a word , which is not comformable , and agreeable to the true grounds , and rules of philosophy , and most consonant to naturall reason ; whereas on the other side , if i should examin the socinians infidelity , i would make it plainly appear , that they denying our mysterie ; they stand like men amazed ; and cannot pitch upon any certain truth , but run headlong to their own confusion ; so that they may oppose , contradict ▪ and pull down what others have built , but they shall never be able to lay any sure ground , for their own new foundation ; and i am very confident that more absurdities , incongruities , impossibilities in philosophy , must be admitted in their new frame of opinions , and phansies , then ever they shall be able to alleage against the old foundation of catholick doctrin , and religion . thus having spoken of the mystery in it self , i will now come to outward testimonies , and produce sufficient warrants for our faith , as in the course of justice , the security that a man gives for the payment of a debt , or the performance of an action , should alwayes be of greater worth , then the thing it self ; thus if i were to borrow money , i would bring a pledge of a greater value then the money , that so it might serve as an abundant assurance for my repayment ; or if i had not a pledge , then i would enter into a double bond , to be bound in forty pounds , for the payment of twenty : yet sometimes it fals out so , that we have not a pledge , or being bound in a double bond ; yet our wants may be such , as we may faile in the payment of a single ; and therefore i conclude , that it is easier to enter into a double bond , then to pay the single : but now in respect of god , all things are of like ease , in regard of his omnipotency ; yet if we speak of god according to the weakness of mans apprehension ; we may say without offence , that it is easier for god to speak , then to doe , for actions are of greater difficulty then words ; if then god shall bring actions for the confirmation of words , this is abundans cautela , there can be no exceptions against it ; or that ever we should require any greater assurance . speaking of the warrant of our faith , i will not here alleage the proof of scripture , or the inward testimony of the spirit ; for my intention is to deal with the carnall and naturall man ▪ if we discern in him who first taught , and revealed these mysteries , such extraordinary wisdom , in discerning mens thoughts , in fortelling future , voluntary and contingent events , it must argue a supernaturall knowledge in things naturall ; if we discern in him such extraordinary power in working miracles ; miracles of all sorts , upon all severall subjects , the heavens , the elements , the dumbe creatures , the blinde , the lame , the dead , the devils themselves ; and these at all severall times , before his birth , in his birth , in his infancy , in his youth , at the time of his passion , and after his last resurrection ; and these not done in secret , but in the sight of multitudes and thousands , all testifying the truth of things done , the jewes acknowledge , the gentiles confess , the apostles proclaim , the evangelists record , many millions of martyrs seal with their bloud ; and all the world with joynt consent and harmony beares witness , seen by our fore-fathers , and left unto us together with their memory , for the salvation of our own soules ; then these undoubted miracles , must argue a supernaturall power in things naturall ; which if reason confess ( as herein she is convinced ) that the wisdom and power of the teacher , was supernaturall ; then must there be some supernaturall object , though not appearing in nature , yet answerable and ag●…eeable to this supernaturall knowledge and power ; here then at length , we have opened a gap , to let in all the mysteries of our christian faith and religion ; yet l●…st we should be left to our own conjectures , and presumptions , lest the hardness of our heart should not easily condescend to things above our reach and capacity ; therefore truth beares evidence to truth , the wonders of nature to the mysteries of grace ; as his deeds and actions were much above nature , so it cannot seem strange , if his doctrine and precepts far exceed our naturall understanding , for his words , as well as his actions , were much above nature ; and therefore did a●…gue a pow●…r above nature , which is god himself ; christ jesus god and man , the second person in trinity , who came down and took our nature upon him , to satis●…ie for our sins ; he it is , that hath revealed these mysteries ; that so by faith and belief , as our first fathers fell from god by unbelief and presumption , we might come unto him , and through his mercy obtain our everlasting salvation . here i did examine all the miracles , and the most remarkable things in the old testament ; and first i did reduce all the ages of the world to the deluge , where i did infer by many probabilities , what past before the deluge ; for that it could not stand with the mercies of god who created all things to begin with such an heavy judgement , as an universall deluge ; and because we have no other records of those times , but the testimony of scripture ▪ i did therefore produce necessary and demonstrative arguments for the proof of the deluge , and of scripture , together with some remarkable tokens , i did insist upon , which must needs point out some former times before the deluge : here i made good proof , that the eastern parts of the world , must needs be the first parts inhabited ; i shewed the greatness of their monarchies , their continuance and dissolution ; i shewed how all other nations issued from them ; and how they borrowed their customes and manners : i shewed how the hebrew was the originall tongue of all the eastern languages , by the roots , and by the proprieties of that tongue . i did instance in all the ancient monuments ; and made it appear , that the world could not be elder then the time related by moses for the creation . for the histories before christ , i did use torniellus , pererius , salianus , and all the rest ; for the time since christ , i had such authors , as were extant : but especially , i did rely most upon baronius , and bibliotheca patrum ; and i do heartily wish , that some younger man would undertake that task , for i am aged , and my short time which remains , cannot suffice for such a work ; besides i have the infirmities of old age , my memory failes me ; and i am past all imployments , neither can i so put off all naturall passions , but i confess it doth grieve me ▪ to thinke that heretofore having alwayes liv'd in great plenty ( god reward my founders for it ) that now i should be reduc'd to such poverty , and wants , but i hope god will raise up some other to compose such a history ; and leaving that task for them , i will now only instance in the miracles of scripture , for confirmation of mysteries ; and first for the truth of scripture , it is a demonstrative proof to me , that it should be the most ancient of all writings ; and many ages exceeding the heathen authors , or poets ; and this is an undoubted argument of truth , for truth is the most ancient , and that which doth accompany truth , that others should give testimony to truth , and none to oppose it ; for in these ancient poets , we find somethings borrowed from the jewes , which makes for the confirmation thereof , and none ( in effect ) did ever oppose them ; for had they so done , surely we should have heard of their writings , as we do of their warres , and their histories ; and no doubt there were many enemies , which would not have omitted such an opportunity ; at this day the jewes , the christians , the mahumetans , all do acknowledge scriptures , without any manner of contradiction ; for in effect the heathen are utterly vanished , and not to be seen , or to stand in opposition . it is true , that at this day heathen there are , but they no way partake with the ancient heathen , neither in the same gods , nor in the number of their gods , nor in the manner of their worship ; only like upstarts , because they must have a religion , ( for they cannot ●…ook upon heaven , without some kinde of adoration ) therefore every one frames a religion to himself , and according to his own phansie , either agrees or differs from others . but because the blessed trinity hath been only expresly revealed in the new testament , i will therefore insist only in the miracles of the new testament ; and reserve other proofes and evidences for confirmation of other mysteries , that we may take all by degrees , and not spend our whole stock and store at once ; so then to instance only in the miracles of the new testament ; if these had fallen out only in the person of christ , there might have been cause of suspicion ; but the whole law was only a preparation to his coming such types , figures , and prophesies ; and in a word , the scope and intent of the law had no other relation ; and this will appear , for that it seems scarce reasona●…le , that god should be served with the slaughter and offering up of unreasonable beasts , had they not relation to the sacrifice of his only son ; and such infinite variety of strange ceremonies , would never have been admitted , had they not pointed out some extraordinary holiness to succeed ; this did likewise appear in the cessation of the law ; for about a full age before the coming of christ , there was a cessation of prophets ; and neither did god appear , either by speciall messengers , or by miraculous victories : that the minds of men not being withdrawn , nor having any other solace or comfort , might wholly intend the expectation of the messias whose immediate forerunner was saint john baptist ; and therefore whatsoever is ascribed unto him tends unto christ , as being his forerunner , for he gives testimony to christ , and that three severall times in this one first chapter of saint john verse the 27. when the priests and levits sent unto him , to know whether he were the messias ? he answered no , but pointed out christ , the latchet of whose shooe he was not worthy to unloose . secondly , when he saw christ verse 29. presently he confesseth , behold the lambe of god , behold him , who taketh away the sins of the world . thirdly , he gives the like testimony to his disciples concerning christ verse 34. that so they might take occasion to leave him and to follow christ : now these are the prerogatives of saint john baptist. that his birth was foretold by an angell , in a miraculous manner , by a vision at the time of sacrifice ; at whose conception a heavy judgement be●…ell his father zachary the priest , then offering the sacrifice ; for he was strucken with dumbness , untill the imposition of his name john , signifying the grace of god , which was a most remarkable signe and token of the cessation of the law , and the inchoation of the gospell ; he was conceived in a barren wombe ; and in that wombe did honour and salute christ in a virgin wombe ; so in the wombe being a forerunner of christ , he began to do his office and duty , as after in the course of his life , he did truly perform it : for his baptisme was a preparation to the baptisme of christ ; and though he was most innocent , strict , austere , mortified , and devout , yet god made him the preacher of repentance , thereby to shew the necessity of repentance , even to the most righteous ; and though he wrought no miracles , lest he should be taken for christ , yet his sanctity and holiness was such , that no less then the levites doubted whether he were the messias or not ; and therefore sent messengers unto him from jerusalem to be rightly informed ; he had the honour to baptize christ , and in that baptisme the three persons in the deity , did openly and manifestly discover themselves ; after this baptisme , he sent his own disciples to christ ; that by him they might be cathechised , and instructed in the wayes of salvation , while he himself had the honour to suffer martyrdom : and as in his life time , the priests and levites took him for the messias ; so after his death , his cursed murtherer herod , took the messias for saint john baptist , saying upon the fame of christs miracles , this is john baptist whom i beheaded , and works such wonders amongst the people . though the annunciation might seem strange , and only known to the blessed virgin ; and strange it did seem unto her , which occasioned that demand , quomodo fiet istud ? and therefore the angel addes as a motive , that the barren wombe of elizabeth had already conceived ; and then it must seem the less strange , if the virgin wombe should likewise conceive , and further to strengthen the faith of the parents , it was expedient and so ordered by gods providence , that the childe in the barren wombe , should express some joy at the approach of the childe in the virgin wombe , and there exhibit the first fruits of honour , and reverence to christ , now god in our flesh , that as he was prophesied to be a forerunner of christ ; so in the wombe he should begin to exercise his office , as hereafter he should point him out with his finger , ecce agnus dei , yet be the anunciation never so strange ; when in the birth of christ , the shepards shall be taught by angels , the wise men allured by a star , st. matth. 2 and the cursed enemy manifesting his malice and fury , by the murther of innocents ; these give sufficient testimony to his admirable birth and nativity . though the infancy and childhood of christ might pass according to the usuall course of nature , thereby to shew the truth of his manhood , and the infirmity of our flesh ; yet at the age of 12 yeers disputing with the doctors s. lu. 2. herein the power & wisdom of his godhead appears ; though we have only his own word for his 40 dayes fast in the wilderness , mat. 4. mar. 1. luk. 3. yet when we find that he feeds 5000 with five loaves , and 4000 with seven loaves , mat. 14. mar. 6. luk. 9. joh. 6. mat. 15. mar. 8. and that it was not a fancy , or thing imaginary ; so many baskets of broken meat to be taken up : we conclude that his fasting was not for want , nor could he want delicates ; for ●…e turned water into wine , joh. 2. and as he had thus the command of the creatures ; so by his fasting and abstinence , it appears he had the command of himself , and of his own appetite . if any shall doubt of his dispossessing of devils , yet when it shall appear that the devils entred into the swine , and the swi●…e run into the sea , mat. 8. mar. 5. luk. 8. this makes it a truth undenyable ; so likewise that he cured one possessed of a devill , in the synagogue , mark. 1. and luk. 4. this was in the sight of all , who undoubtedly did examine the miracle ; so likewise that he cured all diseases ; and the rulers daughter among others , mat. 9. mar. 5. luk. 8. whose father was , vir fide dignus ; and therefore his testimony not to be refused . that he appeased a tempest on the sea , matt. 8. mark ▪ 4. luk ▪ 8. this might be ascribed to some naturall causes , but that joh. 6. he should walk upon the seas , and cause saint peter to do the like , by their trampling on the seas , it appears that the seas were under his command ; and in token thereof , the fish brought him a piece of silver in his mouth , to pay tribute , in acknowledgement of his soveraignty . luke 9. so likewise joh. 9. he giveth sight to him that was born blinde , as an undoubted token , that he was a second adam , and did work in us a regeneration , so mat. 12. mark. 3. luk. 6. he cured the withered hand on the ●…abbath , to signifie that charitable workes for the observation of that day , are as necessary as preaching ; thus lepers palsies , agues , fluxes of bloud ▪ blinde , lame , and all manner of diseases are cured ; and how the people were generally perswaded of him , appears by their pressing upon him to touch the hem of his garment ; how they let down the sick of the ●…alsie through the tiles , mat. 9. mar. 2. luk. 5. how they spread their garments by the way , singing hosanna , mat. 21. mar. 11. lu. 19. jo. 12. with such like exclamations . but what shall i need to insist in diseases , when it appears , that he raised up the dead , where all remedies and means did faile , and nature could no way concurre in the act ? matt. 9. mark. 5. luk. 8. there he raised the archisynagogues daughter . luk. 7. there he raiseth the wi●…owes son at naim ; then saint john the 11 he raiseth up lazarus ; for the first of these , his very office gives credit to the testimony ; for the second he was then carrying to his grave ; look how many attended the corps , or did inhabite in the way , so many were witnesses of his raising again ; for the third which was lazarus , he was laid some dayes and some nights in the grave ; surely the sun and the moon , which cause the day and night , must needs testifie the truth of his death ; and himself for many yeers after , might assure us of his rising again . hereunto you may adde the manner of his own death , what speed was made ; how was the course of justice precipitated , that in one morning he should be apprehended , accused , examined , whipped , scourged , condemned , exposed to all contempts , with his crown of thorns , carry his own cross , and at noone be crucified , that there he should be nayled for the space of three houres ; and though his enemies had no power to break his bones , according to the prophesie , as they did the malefactors , yet what was more ( for that life did not consist in the breaking of bones ) they gave him a wound through the side into the heart ; as may appear ▪ because there issued forth bloud and water , which are not so usually found in the body , but only in the parts nearest the heart ; for that the excessive heat there dissolves the bloud into the first elements ; and thence you have water , and this water makes recompence , by cooling , and refreshing the heat ; so by a providence they mutually help each other ; and this bloud and water , did serve for the institution of our sacraments . being dead he was buryed in a new sepulcher , as he was conceived in a virgins wombe , lest they might say that some other dead body had risen ; a great stone was rowled over the sepulcher , because himself had prophesied , that he would rise again the third day ; watch and ward was kept about the sepulcher , as to prevent his disciples from coming thither to steal away his body ; so if it had been p●…ssible to hinder his resurrection , but being risen again , he did converse with his d●…sciples for forty dayes ; and then by his own power he ascended up in o heaven , in the sight of many thousands ; and because the eyes of men might faile , and that some might 〈◊〉 , that his ascension was onely out of sight and no further ; therefore ●…he a●…gels came down to testifie the truth of his ascension into heaven ; and according to christs command , the apostles continued at jerusalem , there to receive the holy ghost , who at the day and appointed time came down in a miraculous manner , in fiery cloven tongues , and wrought wonderful effects upon the apostles , not onely in their inward sanctifying their gift of tongues , and power of working miracles , all foretold , that as before his birth there were many preparatives for his coming , so af●…er his death the subsequent signs and wonders might give testimony to the forerunning miracles , and the truth of the doctrine confirmed by them . now at length to draw to a period , as s. john begins his gospel with the eternal generation of christ , wherein is implied the great mystery of the trinity ▪ so my self having shewed the doctrine of the church , and having a little expressed the mystery ▪ and thereby giving satisfaction to mans natural reason , though reason could not comprehend it ; and having in the last place produced many miracles above natural power , to confirm mysterie , above natural knowledg , as i began with the begining of s. john , so i will end with the conclusion of s. johns gospel as you shall finde in his last chapter , the last verse ; the words are these , and there are also many other things which jesus did , the which if they should be written every one , i suppose that even the world it self could not contai●… the books that should be written . some may conceive this speech to be a figure or metaphor of an high transcendent quality ; but i suppose it may be exactly and literally understood in this sense , that seeing the narural world is but a book , and that in every creature , or rather in every punctilio of the creature , as in every letter , word and syllable we reade gods wisdom , mercy , power , providence , &c. if hereunto you will adde christs miracles , which were above nature , and did presuppose nature , as being done in natural bodies , and though not offering violence to nature , yet being far above the reach and power of nature , and therefore therein nature did seem to suffer . seeing this supernatural power is much above nature , surely it may be truly said , that the natural world cannot contain those books which might be written of christs supernatural power , for they include nature , they exceed nature , they are over and above nature ; and therefore something must remain , which the natural world cannot contain . and this shall serve to have spoken of the great mystery of the most holy , blessed , and undivided trinity . thus i hope in god i have given satisfaction to mans reason●… in this great mystery of the trinity , that god never did nor could subsist one minute without the knowledge of himself , and love of himself , which being the acts and exercise of his understanding and his will , being inward and in the deity , and from all eternity , they can ●…e no less then god himself , for there is no accident in god , there is nothing in god but god. yet these being produced by the understanding and the will , needs they must have such a difference between themselves , as to make several persons in the deity , which is not so with the rest of gods attributes , for they look outwardly upon his works , and therefore onely produce the creatures : and though the blessed trinity do infinitely exceed mans capacity , yet doth it no more exceed , then all the rest of gods attributes do ; for they are all above reason , beyond reason , and infinitely transcending reason , but no way contrary to reason , and therefore they are the objects of our faith , in respect of gods knowledge revealed , and they are the objects of our admiration , in respect of our own natural ignorance . and so to conclude , persons being supposed in the deity , here is one step and degree towards the incarnation , for now we may with more confidence lay hold on a person in the deity , and cloth him with our nature and our flesh . sanctae & individuae trinitati sit omnis honor & gloria . amen . the wonderful incarnation . after the blessed trinity , i now come to the wonderful incarnation ; where i shall likewise speak some things by way of introduction . and here i must first enter a caveat , or a solemn protestation . though i do examine these mysteries by natural reason . i confess they are far transcending reason , above reason , beyond the reach of reason ; yet are they no way contrary to reason , nor opposite to gods attributes or actions , whereby they might seem improbable , much less impossible : for i confess that reason is so powerful in man , that it serves him for his guide and conductor ▪ as in his natural and civil actions , so partly in his religion ; for all the moral law , which is a great part of religion , is much squared out by natural reason : and it serves as a ground-work or foundation whereupon religion is built , and which makes a man capable of religion : for if he had onely sense , the●… he should be altogether sensless , and without any feeling of religion . it serves likewise as a ladder or stairs to ascend by degrees , from the creatures to the creator ; for whatsoever is good or commendable in them , adde an infinity thereunto , and then you may safely fasten it on their maker . suppose the beauty or power of the creatures , if to their small measure , you will adde an infinity , then you make them the prerogatives of god , who is most beautiful , most powerful &c. and even the small measure in the creatures tends chiefly , and principally redounds to the honour and praise of the maker . thus several waye●… reason plays the handmaid to religion , and though the mysteries of religion far transcend , yet they offer no violence , nor any way contradict the grounds and principles of reason , but both m●…y together consist ; yea they further each other , ●…nd give mutual testimonies to each other : for natural reason seeing the bounds of the natural world , it acknowledgeth a supernatural world to which it can conduce nothing , but wonder , astonishment , and admiration ▪ and in defect of our knowledge , reason gives way unto faith , and thence insers a necessity of grace , to sow the seeds of this supernatural faith in our natural hearts . if mans condition were wholly above reason , suppose angelical , then he should have his religion altogether by infusion , without any rational discourse , but being such as it is , surely both his reason and his senses must concur in his religion , his reason to strengthen his faith ( having first received satisfaction in her self ) then his senses must joyn in the service of religion , as memorials to his reason , to stir up and increase his devotion , and for the honor of gods worship and service , that god might be served like a god , with all decent ceremonies , with all rich and costly ornaments , while our sectaries , out of their sacrilegious ends , though otherwise under the colour of idolatry ) abandoning these , they do indeed rob god of a great part of his honor , though with the jews they do not murther christ , yet they can be content to share in his garments , to make him poor and naked , and both his servants and service contemptible . thus is my intent to give satisfaction to reason in the mysteries , onely i love to distrust my self , and therefore on my bare knees i do humbly desire god in his mercy , to grant , that i may not offend in prying too far into the secrets of god , they are above my reach , capacity and apprehension , onely so far forth as god hath revealed them , for his honor , and for the strengthning of our faith , i hope i may explain them , and therefore here i fall down in humility , prostrate my self , and humbly adore those great blessed mysteries , the ineffable trinity , the wonderful incarnation , which god hath revealed , the church hath received , whereof in our baptism we make our profession ; and god grant that we may all live and die in the true faith of gods holy catholick and apostolick church , without which there neither is , nor can be any salvation . see how credible things are in religion , as god created all things of nothing , and is the first efficient cause ; so undoubtedly he must be the final cause , to whom all things are directed : for being the most excellent good , he cannot so deprive himself , but he must be the end of all . thus all things tend to his glory . and as god hath done so much for the creatures , to make them of nothing , to preserve them from falling to nothing , to give them whatsoever is necessary or convenient for their beeing , no doubt but god will expect something from the creatures , that according to their abilities they should in some sort express their thankfulness . thus the sun , the moon , and the stars , do move as god first appointed them , they do not alter their course , they neither hasten nor slacken their motion : so it is with the elements and dumb creatures , they follow the course of their nature , according to that path wherein they were first put , they still keep their way , and do not offend ; and as from god they have their beeing and protection , so there is due from them unto god , a thankfulness in the acknowledging , and an obedience for their submission . this is the general case of all creatures , such as are here regulated by nature , they cannot offend , nor do otherwise then they do , but it hath pleased god to make some spiritual creatures , and to them he hath given a free-will , a liberty in the choice of their own actions , and so hath left it in their own power , either to stand with the help and assistance of his grace , or otherwise to fall and to transgress , being left to themselves , and god onely permitting them . this liberty of will was an excellent gif●… , for thereby it lay in their power , to confirm and settle what they had in being , and farther to improve their condition , and to enlarge their happyness in a greater measure ; but so it fell out , that it was the occasion of their fall and ruine . and first to insist in the angels , who were gods first creatures , and more spiritual then man , some of them stood , and became angels of light , and were confirmed in their happiness , and had some further and more honorable imployment in gods service , which did adde to the dignity of their condition , but many of them , choosing the worser part , fell of themselves , and their sin was pride and presumption , being made of nothing , yet they disliked their condition , wherein they were created , and began to conceive aspiring thoughts of exalting themselves above their condition , though they were the first created , and had great honor and dignity , according to their birthright . and this they attempted even against god , in despight of god , who made them of nothing , and from whom they held in courtesie what they had , and in whose power it lay , every minute to destroy them ; yet did they oppose god , and fain would subsist of themselves without god ▪ which was in effect to equal themselves to god , and to enter upon gods throne : therefore were they justly cast down , and became the most accursed , and had the most wicked imployment , in tormenting others , to be tormented themselves . all this scripture relates ; and by their punishment , it is made most credible , the work of creation , is a work of mercy , for thereby god imparts himself , and if any punishment do befal the creatures , it argues their sin and transgression in deserving it . for in the creation of the world , there is no mention made of hell , or of torments , these it should seem are of a later edition , and came in with the ill husbandman , who after the sowing of good corn , sows his own cockles and tares : and some conceive hell to be in the centre of the earth , as if god had found out a nook in the farthest distance from himself , to make it a prison , or a house of correction , and a place of torments for such as are damned . whether to supply the number of gods elect , in lieu of those angels that fell , or whether out of the goodness of god , to shew the greatness and excellency of the work of creation , in the variety of his creatures ( which i rather conceive ) it pleased god to create man not altogether so spirituall as angels ; but to consist alike , both of the corporeall , and incorporeall world , as a medium between both , and therefore partakes of both ; thus it is in the contiguous elements ; the water partakes with the aire , partakes with the earth ; with the aire , in respect of moysture , and thinness ; with the earth , in respect of coldness and weight : so the moon which is the lowest star , and neerest the earth , it partakes with the sublunary bodies , as it is alwayes increasing or decreasing , and daily changing her countenance ; but as she doth still return the same , and hath brightness and light , and a wonderfull operation upon these inferiour bodies ; therein she partakes with the rest of the stars , appearing glorious in the firmament ; and such i conceive to be the state of man , who is a middle creature , and partakes with the beasts , in respect of his nourishment and sense ; and partakes with the angels , in respect of his intellectuals and freewill ; there must be then in man , a knowledge answerable to his condition , it must arise from sense , or at least proposed in a sensible way , then doth his understanding elevate it , and put it into a spirituall habite ; and thus is the knowledge of man , neither wholly plunged or drowned in sense , nor yet so resined as that it becomes wholly spirituall ; and this i take to be no little hinderance , and impediment in our knowledge of heavenly things , wherein sense should wholly be abandoned , and our intellectuals carry the sway , and over-rule sense ; we must therefore as farre as we can , lay aside sense , and wholly intend intellectuals : so for the freedom of mans will , which is not to be inticed with the pleasures , surfets , and riots of the flesh , or of sense ; but rather to be moderated by the rule of reason , and by divine precept , to be obedient to the spirit . thus in respect of the liberty of will , it pleased god to take the same course with man , as he did with the angels , to make triall of his obedience ; and man followed the ill example of the angels in transgressing gods lawes ; only with this difference , that the sin of the angels was greater then mans . first , because the angels had greater graces and intellectuals then man ; and therefore they might have better prevented , and consequently their offence was greater in the transgression of gods law●… secondly , their sins were spirituall , as pride and presumption , which stand more in opposition to god ; and are more hatefull unto him , then carnall sins of gluttony . thirdly , the angels were neither outwardly nor inwardly tempted , whereas m●…n was both outwardly tempted by the angels that fell , and inwardly by the concupiscence , and appetite of his own flesh , and that cunningly by degrees ; first the weaker vessell the woman is tempted ; now god did not forbid the woman ; and she mighr be ignorant of gods command ; the woman whom god gave to man for his helper , she tempts her husband ; and , there being between them all the bonds of love , he could not but make a conscience to suspect the wife of his own bosom , flesh of his own flesh , and bone of his own bones ; so he might conceive , that as god had given him all the fruits of the earth ( one tree only excepted ) so now as an addition , his wife procured this t●…ce of knowledge , as part of her portion . that god should put man to a tryall , we must not call him to an account , how shall the vessell say to the potter , why mad'st thou me thus ? this seems very reasonable and just , that as god hath given all unto man , so god should require something from man ; namely , his thankfulness and obedience , and that it should be in such a kinde ; alass , all is as nothing in respect of god ; but the triall in effect , was only an instance , whether man could adhere to the flesh , or the spirit ? especially god forbidding the fruit , and man making choyce of the flesh , he therefore became liable to the miseries of the flesh ; which as it is composed of earth , so in a naturall course it is to be dissolved into earth ; and so man becomes lyable to death . that the forbidden fruit should be the tree of knowledge ; how many fruits and plants are there , which upon an instant intoxicate the brain , and bereave man of understanding ? then why may not other fruits and plants , refresh the understanding , and by generating good spirits inlighten it and quicken the apprehension ? is there not an eye-bright which serves in stead of spectacles to clear the sight ? hereunto you must adde gods speciall appointment , and ordinance ; who as he can do all things without means , so he may do all things with meanes , according to his own good will and pleasure . thus all things are most rationall , and stand with the grounds of wisdom , though they may seem otherwise to the socinian , who may be here convinced by his own reason ; for as a memoriall and a remarkable token , and relique thereof , this sin of our first parents hath wrought upon their posterity , for whole mankinde in succession , runs in the same pathes ; there is not a man in the world , but offends in carnall sins , either by abusing gods creatures to his luxury and riot , not taking them in moderation ; or in generall ▪ that the flesh is not obedient to the spirit ; so together with the sin , and our originall corruption , ( which we derive from our parents ) the flesh holds on the same course in opposing , and usually prevailing against the spirit , notwithstanding ▪ gods law to the contrary . if you think it strange , that the sin had not been some greater sin , consider the infancy of the world ; here were no houses to be blown up with gunpowder ; here could be no publick m●…ssacres , nor private assasines ; here was no place for oppression , or injustice ; here were no infants ; or orphans to be plundered ; no churches to be demolished , or sacriledge to be practised ; here could be no adultery or incest ; here could be no poysoning , no treachery , no perjury ; there could be no atheism , or infidelity ; god had newly created them , and as yet the world was unpeopled ; onely there was the breach of gods command , in taking the pleasure of a delicious fruit ; and thereby the flesh prevailing against the spirit . in this triall of mans obedience the same cursed angel , who was his own destruction , being now forsaken of god he became desperate ; and whether out of his hatred to god ▪ or his envy to man , he begins to tempt and seduce man ; and not appearing in his own shape , for then he might have easily been discovered ; he takes upon him the shape of a serpent ; and inticeth the weaker vessel , the woman to break that only commandement , which god had prescribed ; this was done in the infancy of the creation , when adam and eve might happily be ignorant , whether the rest of the creatures were rationall or irrationall ? whether they were dumbe , or spake a language ? they might see that their works , and all their naturall actions were very agreeable to reason ; and the creatures having all the instruments of speech , why might they not be supposed to have the free use , and exercise of speech , as well as man ? and for other things , they could speak nothing by their own experience ; we have heard of monsters of men , whom by their shape and form , you could hardly know to be men ; yet had they the use of reason . there was a fish taken in the time of hen. 2. so like a man , that fishermen were mistaken , and did conceive him to be a man indeed ; certainly without triall and experience , which our first parents could not have so immediately upon the creation , it was easie for them to mistake : i should never believe that parots and pyes should speak so distinctly , were it not that i find it by proofe . but not to trouble you with every circumstance , the angels did sin spiritually in their pride and presumption ( sins spirituall answerable to their condition ) as they are wholly spirits ; man subsisting of flesh , sinned carnally in tasting the forbidden fruit ; and therein his flesh prevailed over his reason in breaking gods command : only some of the angels sinned , and they were punished accordingly ; but the first parents of mankinde sinned , and in them according to the course of our own ordinary justice , their whole race and posterity was to suffer ; but the punishment was small , for they had the benefit of repentance , whereby they might not only have remission ; but likewise through the mercies of god , and the merits of christ , they might attain a greater degree of happiness , then was at first allotted unto them : and for that punishment of death , which god enacted by a statute law , statutum est hominibus semel mori , alas it is but the transition to a better world , whereby we take the possession of that , whereof we are not now so capable ; and therefore it should be a great part of our desires , cupio dissolvi & esse cum christo. thus after the fall of angels , god having given the like freedom of will unto man , in pleased god likewise to make tryall of his obedience in giving him the free use of all the rest of his creatures , only forbidding one fruit , the tree of knowledge , which might be seen , but not tasted ; whereby might appear , whether gods command , or mans inordinate appetite , were the more powerfull in man ? or whether man subsisting of flesh , and spirit , which of these should be predominant ? whether man being placed between the blessed angels , and dumbe beasts , should by his abstinency and conformity to god , draw neerer to the angelicall state , and become more spirituall ? or by his carnall uncleanness , giving way to his appetite , and gluttony , he should fall down to the sensuality of beasts ? that whatsoever he lusted after , he should not deny himself , what his own eyes , and his carnall concupiscence should offer unto him , he should greedily imbrace it ; and thus by the tasting of the forbidden fruit , which the socinians conceive to be but a small offence , there is implyed the great opposition between the flesh and the spirit . now for the truth and demonstration , that man did offend , it shall appear by the punishment ; for i have already proved by undenyable arguments , that man is fallen from his first integrity , and perfection ; and that the state of the world is much changed and altered , since the creation ; that many things have , and do daily befall man , which can be no less , then the punishments of sin , and the just effects of gods vengeance ; that man himself by his fearfulness and naturall uncleanness , seemes to acknowledge a guilty conscience , and himself to be justly condemned . this i have already proved ; and i set forth a book to that purpose about 40 years since : the title of the book is , the fall of man , or the fall of adam from paradise , proved by naturall reason , wherein i do not only give satisfaction to reason ; but i do plainly evince it by many naturall proofs ; i consess i cannot do the like for other mysteries , but only for that alone , because it comes nearer our naturall state and condition , while other mysteries are far above our reach , and concern the state of another world ; but the fall and corruption of nature must manifestly , and demonstratively appear in the effects and punishment of sin ; and therein the ground and foundation of socinianism , is utterly dissolved ; and though since that time , many of their books have been vented , and published ; yet i never heard that the scope and intent of that book , was ever so much as questioned ; which i am ready still to make good , and to justifie now in my old age , though my strength , memory , and intellectuals do a little faile me , i thank god for it . man being fallen from his first integrity , as god would not utterly destroy him , so neither would he suffer him to continue in a sinfull state and condition : look what distance there is between heaven and earth , between life and death ; such and so great is the distance and opposition between corrupted nature and grace , therefore needs there must be a regeneration , and a redemption of man ; but whether this should be done without means , only by gods omnipotency , as was the act of creation , therein we doubt ; it is true , that in the creation no means could be used , ( for then there was nothing but god ) yet notwithstanding in the creation it self as soon as god had created the confused mass of the heavens and the earth out of nothing ; then immediately he useth this generall mass , as a means for producing particulars , producat terra herbam virentem , pro ducant aquae reptile , and that light which was created the first day , did serve to make the sun and the stars the fourth day ; and in the constituted course of nature , there is nothing done without meanes , the sap and fatness of the earth , together with the sunshine , and influence of the heavens , ( god appointing , protecting , concurring , and blessing his own means ) serve for our fruitfulness , and to continue nature in her own kind : thus in religion , god hath instituted sacraments and rites ; then certainly the same god , who is ever so constant in the uniformity of his works ( for that he doth ever make choyce of the best ; and therefore is not uncertain , or wavering in the constancy of his own resolutions ) he would use means in the work of mans redemption , as well as in the preservation of the world ; for god out of his infinit love , desiring to impart himself , as he gives a beeing , whereby creatures made of nothing , may together subsist with himself ; so they subsisting to honour them the more , he refuseth not their help , but useth them as means , that they should together cooperate with himself . thus in all naturall works god useth meanes , and why not in supernaturals ? it is most credible , that the same wise god observes the same wise course , for the effecting of his own will ; nor can this disparage god , for the means are none other , but such as god himself doth appoint ; thus is god the beginning , the end , and the meanes , that god may be all in all . thus it appears , that meanes must be used to purchase our redemption ( i. e. ) that a price or ransome must be paid for our sin , but where should we procure this ransom ? if we have it not of our own , where shall we borrow it ? who will be bound for us , or become our surety ? it is true that god hath locked up in the bowels of the earth ( as it were in natures coffers ) great treasures of gold , silver , precious stones , minerals ; and these serve to make our coyn , which carries the price of all things ; whereby these worldly commodities are bought , and sold in the market ; and these will serve to pay for the ransom of princes , or to corrupt magistrates , and to buy their consciences ; or for any other worldly or finister imployment : and answerable hereunto , god hath his coyn in the materiall heavens ; his golden sun , his silver moon ; and as the chimists observe , there is not a planet , which hath not a speciall influence upon some metalls . thus do gods treasures in the heavens cause the generation of ours in the bowels of the earth ; but alas , all these are temporary , the rust doth consume them ; and therefore they are not currant mony to purchase eternity ; neither yet do they serve in the exchange , and remission of sins . after the metals , we will consider the vegetatives , the beauty , and sweetness of fair and delicious flowers ; the odoriferous , and aromaticall fruits , the pretious drugs , and all whatsoever else the earth doth afford ; these may very well be natures incense , or sacrifice to god ; but alass , their odours do vanish , like vapours ; and cannot wash away the spots , and cleanse the uncleanness of sin . after the vegetatives , we come to the beasts , such as have motion and sense ; and in them by their slaughter and sacrifice in the mosaicall law , we finde the just deserts , and rewards of our sin , that death is the wages of sin ; so that god in the law , did institute sacrifices to betoken the truth of things to succeed ; for it appears that the spots and staines of sin have so far defiled , and made such a deep impression in man , that they cannot be washed away , but by the effusion of bloud , it is bloud and bloud only , that must serve to scoure them . from beasts come we to man , for whom the whole world was created , and in whom the whole world did transgress ; and having now found out the principall party , we must lay hold on him , he is our prisoner ; and untill we proceed first against him , we cannot touch upon the accessaries ▪ death being the wages of sin , therefore man must dye : but seeing the sin was of infinite malignity , as being committed against an infinite majesty , it requires either an infinite price and ransom , or an infinite punishment and satisfaction : therefore the death of poor silly man alone cannot suffice , though we must take it in part of payment , yet it cannot discharge the whole debt . we must then ascend higher , and if meanes be used in the redemption of man , as it is a work of the highest nature , so needs it must have the most excellent meanes . this whole world is sublunary , and serves for our inferiour uses , to cloth the back , and to fill the belly ; it cannot reach so high as the heavens , or the work of our redemption ; the angels are only our gardians , they attend and assist us ; and being so meanly ministeriall , it were high presumption to make them our redeemers ; for they cannot be sufficiently thankfull for their own beeing , much less are they able to satisfie for the sin of others ; which sin being infinite , requires an infinite satisfaction ; and therefore none but god alone can suffice , for in justice there must be a proportion between the offence , and the punishment ; but if the punishment should be infinite , either in the torments , or in the continuance , then there were no place for mercy , but it should be wholly excluded , which being one of gods attributes , it must ever subsist ; therefore it was necessary , that some infinite person should suffer ; and seeing that the work of redemption is far greater then the work of creation ; and therefore we call the time , hebdomada major , for in the creation there was no resistance of gods power ( for there was nothing ) but in the work of redemption , our sins stand in opposition , and thereby hinder gods action ; and therefore god is pleased not to use any of those generall attributes , which performed the work of the creation , as the omnipotency in making , the providence in preserving , the justice in punishing ; but a person in the deity must be ingaged , and the more to interest him , in the cause , and the more for the satisfaction of justice ; there must be an hypostaticall union of the godhead and manhood in one person , whereby the weakness , and guiltiness of man supported by the power , and al-sufficiency of the godhead , might make a full satisfaction for sin ; and though it be not agreeable to justice , that an innocent should dye for the nocent , yet by the free oblation of himself it seems very reasonable and just ; and thereby he becomes a true reall propitiatory sacrifice for the sins of the whole world ; and as man using means under god , repentance and sorrow for sin , laying hold on gods mercies in christ , shall receive the full benefit , so i doubt not but the cursed angels , the very devils themselves , may finde some mitigation of punishment , even by christ's passion ; for god could infinitely increase their torments , as their sins have justly deserved ; and it is the mercy of god to binde them up in chaines , that they might not be permitted to do more mischief , whereby they might further provoke and incurre gods heavy wrath and vengeance against them ; and that they are capable of some mercy , or at least of some mitigation of punishment ; they are gods creatures , they partake of a spirituall nature ; and are in the compass of gods generall mercy , which may abundantly suffice all ; and i do ascribe all the mercies of god to christ. thus then for our redemption , no less then a person in the deity can suffice ; and as this is necessary in respect of justice , which requires a due recompence ; so in regard of the purchase , which is no less then the kingdom of heaven , and a crown of glory ; and therefore could be of no less undertaking , and performance , then of a person in the deity ; and that it should be the second person , because he is the word , or the wisdom of god ; and the sin was committed against the wisdom of god , by tasting the tree of knowledge ; and though god be life in himself , & imparts life to all others , yet hereby he makes himself lyable to death without which there could be no satisfaction . thus god becoming man , he is interessed in the cause ; and so the justice and mercies of god are fully reconciled in christ. thus the incarnation being presupposed , let us now consider what inconveniency or disparagement it may be , or rather what advantage , or prerogative , may thereby accrue to the deity ; and how all the creatures are thereby exalted and honoured , but man especially is infinitely tyed to his thankfulness . for any dishonor to the deity , certainly there can be none at all ; for the whole universe , in respect of god , is as nothing ; and therefore what aspersion may arise from the creatures , and be cast on the deity , it doth utterly vanish , and come to nothing . thus the mists , and ill vapours of the earth ascend no higher , then the middle region of the aire ; and there they are dissolved into showers , storms , and tempests , and so fall again to the earth : thus blasphemies and sins done in contempt of god , yet no way sasten on god , or any way obscute his honor , but thereby god takes occasion in justice , to powre down his wrath and vengeance upon the transgressors . thus god according to his own ubiquity is every where , and in every creature , yet without the least disparagement to himself : as the sun-beams or light , shining upon the most unclean and sordid places , yet are thereby no way tainted , or infected ; much less can the godhead receive any blemish or stain from his creatures . so there being no inconvenience , let us see what advantage , benefit and honor redounds to the godhead by the incarnation . first , we know , and our fathers have told us , that the love of god towards man is infinite , but how shall this appear really and actually , if all the fruits of gods love towards man , be finite , and so bounded ? therefore it is requisit , that some act of this infinite love might appear ; this is done by an infinite bond , by an hypostaticall union of god with our nature ; and this is such a bond , as that god himself can do no more , he cannot come nearer man , then by uniting the two natures in one person ; and this we must truly confess to be the fruit , and plainly to demonstrate gods infinite love towards man. secondly , we confess gods omnipotency ; but how shall this appear , unless there should be some infinite creature ? it is true , that making must something of nothing , there being an infinite distance , a non ente adens , it needs argue omnipotency ; yet this is only in respect of the manner , but that gods omnipotency might every way appear , it is necessary there should be an infinite creature : and here behold god and man are united , and become one christ , who is truly infinite , and omnipotent ; and therefore doth every way confirm gods omnipotency . thirdly , the incarnation seems to adde some perfection to god , and to improve gods knowledge : it is true , god knowes all the miseries and sorrowes of man , all his imperfections and weakness ; but he knew them not in that manner as now he doth , for he knew them not by way of triall and experience in himself . the sick patient , who feeles the smart , and sorrow of his disease , may seem to have better knowledge then the physitian , who hath it onely by speculation ; god himself had not that experimentall knowledge of mans condition , before he became man , and put on our nature , and in his own person became subject to passion . fourthly , to vindicate the justice of god , for god requires no more of man , then what god performed to man. the creation was done by the word of his mouth , verbo virtutis su●… , with the greatest ease and facility , but what god requires of man , it is accomplished with sorrow , labour and misery , therefore here is no proportion . now to stop the mouthes of blasphemers , god himself hath taken up mans nature , thereby to make himself subject to passion , and so to perform more in his own person to man , then he requires of man , or that man can perform unto god , for that god died for man , but man dies for his own sins . fifthly , as god was the creator of all things , the end and conclusion of all , so it was necessary , he should be the mediator and redeemer of man ; that so god might be all in all , the beginning , the means , and the end . sixthly , it was a great addition and increase of honor to god , which i prove by the title which god assumes to himself : for whereas before he was called the god of heaven and earth , the lord of the universe , the maker and creator of all things , the lord god of hosts : now he assumes another title and style of honor , to be called the god of abraham , the god of isaac , the god of jacob , which is a more honorable style , then to be called the god of heaven and earth , seeing that he was then in their loins , who did infinitely exceed the whole universe . and as this was his title in the old testament , so in the new he is called more particularly the father of our lord jesus christ : and this is gods greatest honor . seventhly , and as these advantages and prerogatives accrue unto the deity by the incarnation of christ ; so there are great priviledges which befal the creatures , in having god to be one of their number and society , for without this priviledge , the creatures might have expostulated with god , that although they were made of nothing , yet still in respect of god they were nothing . now god is verity and truth , and therefore according to verity and truth , they were yet still as nothing : see then how much god is disparaged in the work of his creation , that he should create nothing of nothing : see how man and all the creatures are become contemptible , for that in respect of god , that is in verity and truth , they are nothing , this were to abate their thankfulness to god , and to make them dislike their condition ; and man himself , though he may seem to boast of gods love , that he was created according to gods image , yet still he discerns , that there is an infinite distance between god and man : but when as once god became man , and the creator was made a creature , this did not onely shorten the distance between both , but did indeed incorporate them , and made both natures , god and man , to be one person , as if god should descend from the throne of his majesty , and come nearer the creature , and stretch a hand out of the clouds , while poor man out of the dust , raised by gods grace , lifts up his hand of faith and hope , and while these two hands meet , and are joyned and coupled together , there becomes a perfect marriage , both are united in one person , the deity puts on our weakness , and our manhood is clothed with gods 〈◊〉 : and thus is there a perfect union in the person of christ. eighthly , though the creatures were made by god , yet still it lies in gods power to unmake them , and in every minute to reduce them to nothing , and some wic●…ed men might a little distrust god , but for the assurance of the continuance of gods favors , god is become man , the creator made a creature , both natures now fastned and riveted together by an indissoluble knot of marriage , which can never be broken ; and which serves as a great ingagement and assurance from god , to preserve and continue his graces and blessings upon the works of his own hands , whereof we have a pledge or earnest in christ , perfect god and perfect man , both creator and creature united in one person , never to be separated . so i hope it plainly appears , that as the incarnation can be no dishonor to god , so it tends to the great honor and settlement of the creatures . in speaking of the blessed trinity , i began with the beginning of s. johns gospel . in the beginning was the word , and the word was with god , and god was the word . then for proof and assurance of this great mystery , i ended with the end of s. johns gospel , wherein he affirms , that the world could not contain the books which might be written of christs acts ; thereby intimating , that the works and miracles that christ wrought above natural power , did most abundantly serve to confirm and justifie the works and mysteries which he taught above natural reason . and now that i come to the incarnation of christ , where the invisible god becomes visible man , it is strange how this our apostle s. john alters his style : for in his first epistle , chap. 1. ver . 1. speaking of god in our flesh , he saith , that which was from the beginning , which we have heard , which we have seen , which we have looked upon , and our hands have handled of the word of life : so that he who speaking of the deity of christ , like an eagle soared aloft , as it were out of sight , even beyond all humane reason and understanding , speaking now of the humanity of christ , he descends so low , to make it more manifest and palpable , as he seems to fall beneath sense , for that he calls all the senses of man to witness , which we have heard , which we have seen with our eyes , which we have looked upon , and our hands have handled : and this in effect twice repeated , whereby we may be the more assured of the truth of his manhood . as there was an eternal generation of this word according to the godhead , so was there a temporal birth of this word in the fulness of time , according to his manhood : for these two mysteries , though very different in themselves , yet are they both very wonderful . in the first you shall observe three persons in one nature ; in the second you have three natures in one person ; a trinity of persons in a unity of nature , and a trinity of natures in a unity of person , the father , the son , and the spirit , three distinct , several , and real persons , yet all subsisting in one undivided essence of the deity ; the flesh , the soul , and the godhead , three distinct and several natures , yet all subsisting in one undivided person of christ. how wonderful is the mercy of god , that whereas our saviour the second person in trinity was all-sufficient and happy in himself , yet in commiseration of man , man that had sinned in the root , sinned in the bud ; when to our first-fathers guilt we had heaped up innumerable transgressions against the day of wrath , he took up our nature and infirmities to satisfie for our sins , to offer up himself as a propitiatory sacrifice to reconcile us to god : men , angels , and all other inferior created powers , cannot any way satisfie for the least part of our guilt , as not being able to be sufficiently thankful for their own beeing . sin is an infinite evil , as being committed against an infinite majesty ; and therefore in the exact ballance of gods justice , requires no less then an infinite rans●…m , or an infinite punishment . righteousness and justice pleaded against man , that our sins were such as could not stand with his integrity freely to pardon ; mercy and peace put him in minde of his ancient love , that as he had freely created man , so now likewise in the bowels of compassion he should freely intend the redemption of man. and thus it was concluded in the high court of parliament in the highest heavens , that god himself , christ jesus the second person in trinity , should take our nature upon him , that as every act of his proceeding from his deity , the shedding of the least drop of his blood , the trickling of one tear , the suffering of one stripe , the least temptation , was of infinite value , of infinite estimation : so he alone was able to recompense for sin . and thus it was fulfilled what was said by the prophet . mercy and truth have met together , righteousness and peace have kissed each other : here is the agreement , and thus is god and man reconciled , by the coming and incarnation of our onely dear lord and saviour christ jesus . when i consider the first sin , the sin of the angels , i cannot conceive that such excellent creatures in their own kinde , understanding natures , intelligent spirits , should attempt such a foul offence against god , as to ascend up to his throne , to take upon them gods majesty , were there not some probability , or likelihood to effect it . i cannot say , whether they had it by immediate infusion from god , or to speak after the manner of men , by some common fame or report , that the creator and creature should be united in one person ; or whether by the excellency of their own knowledge , they did fitly gather , that as the creation was a work of gods infinite love , and as god was existent in every creature , according to the infinite extent of his own nature ; so undoubtedly as an effect of that infinite love , god should tie unto himself some creature by an infinite band , namely , by an hypostaticall union : and this their conceit gave some way and occasion to their pride and presumption , as claiming and challenging that high prerogative , above other creatures , by virtue of their birthright . but herein did appear the oversight and ignorance of the angels , for the creature was not to aspire to the height and dignity of the creator , but the creator was to descend to the humility and baseness of the creature ; neither was god to be united to the angelical nature ( though otherwise highest in order and condition ) but to descend lower , to give a more undoubted token of that infinite love , even to the humane nature and manhood , mans nature being the centre in the midst of the circumference , a little microcosin , in whom all the creatures are united : things sensible partake in his body , the intelligent spirits are combined in his soul ; and thus god taking the nature of man , sits in the very midst of his creatures , imparting himself infinitely to all , so far forth as it may well stand with the truth of his godhead , and with the state and condition of the creature . but supposing the three persons in one deity , why should the word be made flesh , the father and the spirit excluded ? certainly , if we were to make choice of the person , reason would inform us , that to be the natural son of man is more agreeable to the natural son of god , then to the unbegotten father , or to the proceeding spirit : the manner of his double birth would testifie the same truth , begotten in the understanding of god from all eternity , conceived in the womb of a virgin in the fulness of time . the nature of that sin which was the first motive of this descent , seems to fasten a necessity upon the second person of the trinity , it was a sin against the wisdom of god , the tasting of the tree of knowledge , eritis sicut dii scientes bonum & malum ; and therefore fit it was , to shew the large treasures of gods mercy , and the strictness of gods justice , that the same wisdom offended , should satisfie for the offence , foelix culpa quae talem habuit redemptorem ; where is the wrong ? where is the injury , when the party offended shall satisfie ? and therefore we will with humility retort gods own words upon himself , who upon the fall of man could say , ecce adam quasi unus ex nobis ; so now upon the fall of god , that is , upon the descent of god , we will say , ecce deus quasi unus ex nobis . if man lose the image of god , as concerning holiness and sanctity , wherein he was first created , nothing can restore this image , but that which gave the first impression . if man cannot conform himself unto god , then for an upshot and agreement between both , necessary it is that god should consorm himself unto man : man lost gods image , god takes up mans image ; and this was most competent to that person in the holy trinity , who as the apostle describes him to the hebrews , was splendor gloriae , & figura substantiae patris . observe , i beseech you , the creation of man , being made of the earth , god breathed into his nostrils the breath of life : breath , if it were agreeable to gods nature , yet certainly proceeding from an intelligent spirit , it could not be bare breath , but necessarily it must be accompanied with some word , especially considering , that in all other creatures you shall finde the power of this word ; for god spake the word , and they were created . but here this word is concealed , and therefore we may well suppose , that there is some mystery concealed . behold then the first earnest of his incarnation , god intending a marriage between the deity and the humane nature , he takes the body of man , as it were taking his wedding gloves , breathes in them , to extend them , to warm them , to sit them for himself , at length puts them on . here now at length the word accompanies the breath , the breath made us living souls , the word shall make us quickning spirits ; breath gave us a natural life , the word shall regenerate , and give a new birth : and thus by virtue of this breath , by virtue of this word , man hath a double root , the first adam , and the second adam , taking sap from both ; he is arbor & arbor inversa , he hath a root downward , and a root upward , he treads upon the earth , and looks up towards heaven . and thus god , if ever intending the renewing of his creatures , sit it was , that god should there begin , where he did end : man was the last work of the creation , and therefore in man there must be the first beginning of renovation , incipiat ubi desitum est , it is a rule in all works , and here you shall finde it true by experience , the last work is first perfected , for the word was made flesh . but i would gladly demand of the jews , who do not acknowledge these mysteries , either the trinity , or the incarnation , why should god be so careful and curious in giving himself a name , a name it is , therefore ordained to make a difference in a multitude , as many men of one kinde are distinguished by their names : but the nature of god is one , as the sun is but one , and therefore wants no name , but the name of his own kinde . gods name then , as it imports no difference in his nature , so it implies a distinction and difference of persons in that one nature of the deity . this will better appear , if you please to consider that great and ineffable name of god , the name of four letters : the first letter was jod , quod significat principium , and doth undoubtedly betoken the person of the father ; the second was he , quod vivere significat , setting out the second person , as being life in himself , though life by participation , imparting life unto the creatures , for in him we live , we move , and have our being , he is the way , the truth , and the life ; the third letter was vau , quae vim apud hebraeos habet copulandi , intimating the love of god proceeding from the father and the son , whereby the father and the son are united ; the last letter it was the same with the second letter , he twice repeated , ut duas in filio fateamur naturas , & dei & hominis . and that you may conceive that this observation of the name , proceeds not from mans fancy , and conjecture , i pray give me leave to bring another example to this purpose . when god had tied himself unto abraham , as touching the promised seed , in token hereof it pleased god to change the name of abraham , from abram to abraham , by the addition of a letter ; so likewise of his wife , from sarai to sarah , by the substraction of a syllable , and the addition of a letter . now you shall observe that this letter , which was added to both their names , it was indeed one and the same letter , and it was a letter of gods own name , the second letter of his name , that as the second person was to be united to the nature of abraham and sarah , so this letter given and received , might serve as a pledge or an earnest to signifie that union . observe the phrase and style of scripture , verbum domini venit ad isaiam , venit ad prophetas , &c. which form of speech , to my understanding , cannot be so well justified , were it not that this word were a person , and that some certain manner of coming were proper and peculiar to this person . why should god speak of himself after the manner and fashion of men ? i cannot disallow the opinion of our divines , that god speaking to mans understanding , fit it was that he should descend to mans capacity ; but desiring that truth in gods words might altogether appear , i had rather apply them to an intended incarnation , then to admit a bare figure in gods words , which happily to us might be some occasion of error . wherefore serve the groanings and cries of the fathers , expectabo salutare tuum domine , mitte quem missurus es , rorate coeli desuper , & nubes , pluan●… iustum , utinam disrumperes coelos & descenderes , elevate portas principes 〈◊〉 introibi●… rex gloriae , &c. were not this son to be born , this expected messias , above the state and condition of man ? for by nature children should rather boast of their parents , shewing their honorable descent , pedegree and linage ; but if the decrepit parents , for many precedent ages , shall comfort themselves in hope of this childe , as it is no natural course , so undoubtedly this childe must claim a higher birth then nature can afford him . let their own prophets witness against them , i will now content my self with two onely quotations , jer. 33. 16. in those dayes shall judah be saved , and jerusalem shall dwell safely , and he that shall call her , is the lord our righteousness . isa. 7. 14. behold , a virgin shall conceive and bear a son , and she shall call his name emmanuel , which is by interpretation , god with us . for that temporal kingdom which the jews expect , i would gladly know , what contentment can the world yield , whereof their fathers were destitute ; a rich , glorious , and beautiful temple , the land of protnise in possession , a people multiplying above measure , made a terror to all nations , peace and plenty within their walls , a wise and a just law , politick and good governors , valiant and victorious captains ; and yet in those dayes there was a continual expectation of the messias , not to adde to their worldly pomp , but to establish a higher kingdom , the kingdom of grace and of truth , which herein exceeds all earthly monarchs ▪ that it wants no outward thrones nor ceremonies to set forth his own greatness , but it appears glorious in baseness , powerful in weakness , that so gods immediate hand might better discover it self , who pulls down the mighty from their seat , and exalts the humble and meek . far be it that the coming of the messias , the expectation of all nations , should only tend to worldly and transitory honours , which is but vanity of vanities , and cannot quench the moderate thirst of the soul ; neither is so befitting mans present state and condition for this world , which we now inhabit , is but the place of our exile , a vale of misery , a just punishment for our fathers disobedience , and onely serves as an earnest , or a passage to a farther happiness . if paradise were to be replanted on earth , god had never expelled man paradise ; yet let the jews apply those promises of glory to the second coming of christ , his coming to judgement , and there shall they finde them truly verified according to the letter , that not one tittle of the law can miscarry . thus having incountred with the jews , i will now come to the hypostatical union of this word with our flesh : for explication whereof , i do much commend the saying of a father , nec inferiorem consump sit glorificatio , nec superiorem minuit assumptio , two distinct and several natures , the godhead and manhood , and yet the weakness and infirmities of man not swallowed up in the majesty of god , nor yet gods majesty imbased or lessened by the assumption of the manhood , but both continue whole and entire , both make but one person , christ jesus , our dear and blessed messias . i will illustrate this with two similitudes : god first appearing to moses , appeared in the form of fire in a bramble bush , the fire not consuming the bush ▪ nor the bush obscuring the fire , but both continuing whole and entire in their own nature . 2. our saviour is here styled by the name of a word : and in a word you shall observe these two parts ; sonus , a sound , the elision of the air proceeding from the mouth , and possessing the ear ; and likewise verbum , a significant word , carried by the conduit-pipe of this sound , and informing the understanding . the sound proceeds from motion , and onely beats upon the sensitive part ; the word taking his descent from reason , doth likewise speak to the reasonable soul , neither sound nor word are confounded , neither sound nor word can be separated . i will not onely content my self with bare similitudes , but it shall further appear by a type . benjamin had two names , from his mother he was called henoni , that is , the son of sorrow , the son of affliction ; and from his father he took the name benjamin , that is , the son of strength , the son of portitude and courage . make the application to christ. now , for the possibility of this union of the godhead with our nature , doth not reason inform us , that as creatures have their condition from god , so it cannot stand with the same goodness of god , without great , and just occasion , to alter and change their state and propriety . see you not god in all his works , and yet the works still continuing and subsisting in their own kinde ? canst thou conceive how all the contrary elements should be combined in one compound subject ? canst thou understand how the body and soul are united , two distinct and several substances , of several kindes , the spirit and the flesh , not necessarily depending upon each other , the soul having life , motion , action , existency , without the help of the body , and the body likewise subsisting in his own elements , without the information of the soul ? then why should it seem strange or incredible , that the godhead and manhood should be linked in one person ▪ since nothing is impossible to god , but that which implies a contradiction ? from this union of the word with our flesh , necessary it is that the manhood of christ should receive all possible infusion of grace , all possible perfection , which may be any way competent , or stand with the condition of a creature ; and that in the first moment of this union , christ increased in knowledge , but it was according to mans apparance and judgement ; for in his first conception , the manhood in the right of the deity , contained in it self all the treasures of gods wisdom , the fulness of knowledge ; which notwithstanding by degrees , according to mans state and condition , did manifest and discover themselves . this band between both being indissoluble , which did well appear in the time of christs ( passion hough the soul and the body were separated , yet the soul and the deity were never divorc'd ) and two distinct natures being knit together by this indissoluble bond , making but one person ; hence it is , that there is a mutuall communication of attributes between both , and that without the breach of truth ; mans weakness fastned on the deity , and gods power ascribed to mans infirmity , deus natus est , & passus est , homo fecit miracula , & captivam duxit captivitatem , in this union nothing was wanting to christ , which was necessary to mans nature , no imperfection redounding in christ , whereof the nature of man might be priviledged , he was conceived without sin , and therefore might well subsist without sin , yet the punishment of sin , of that originall sin , morte morieris , being tyed to our nature , by a statute law , statutum est hominibus semel mori , if god takes up mans nature , he cannot be exempted from that penalty ; though free from the sin yet lyable to the punishments as sustaining the person of whole mankinde , and with his undeserved punishment , satisfying for all ; but for our actuall transgressions , as he was likewise free from these sins , so neither could the vengeance of god , due for those particular sins , seise upon christ ; no error in his understanding , no perverseness in his will , no blemish in his body , nothing defective in his members , no sickness could attach him , no leprosie infect him , and therefore the price of his innocent bloud , being of infinite value was made an infinite ransome for sin ; and takes away the guilt , both of originall and of our actuall sins ; for he dyed for our sins , and rose again for our justification , and thus is the word made flesh ; god is manifested in the flesh , justified in the spirit , seen of the angels , preached to the gentiles , believed on in the world , and received up in glory . and now i come to the manner and circumstances of christs birth and nativity ; not intending to speak any more of the mystery it self . i wil only insist in some very few outward circumstances , not unlike our unskilful historians , who sometimes unacquainted with the secresies of state , the close carriage of business , and the inward affaires of kingdomes , are able notwithstanding to discover many severall circumstances , and outward occurrences , whereby the judicious reader better conceives then the author could happily inform : so here for want of due knowledge , i will only acquaint you with the circumstances , reserving the mysterie it self , to your godly and serious meditations ; these circumstances , i will divide according to the schooles division , antecedentia , concomitantia , subsequentia . first in the preparatives to his coming , i might be infinite in relating the severall promises of god , as touching the seed of the woman ; the stock , tribe , and family , to which these promises were tyed and intayled ; the truth of these promises , continued in many prophesies , acted out in types , resembled in figures , shadowed in parables , offered up in bloody sacrifices ; and in a word sealed and confirmed unto us , in the whole scope and intent of the law ; from hence proceedeth such a certain expectation of the fathers , that in their infallible hope and assurance , they went so far , as to make his nuptiall song , the song of songs , the canticles , as if they had been to bo sung , on the day of his marriage ; and in their deaths , that it might appear , that still their hopes did survive them . i will only instance in jacob , expectabo salutare tuum domine , in token hereof , as it were making his last will and testament , bequeathing his soul unto god ; he takes order for his christian buriall , layes a charge on his son , to carry his dead body out of egypt , as it were then going to jerusalem in pilgrimage ; that so , christ at his coming , might tread upon his dead bones ; and that he might for ever rest near the place of his rest , the holy sepulcher . but i will here only make choyce of prophesies , for that it is said that christ before his coming , was assimilatus in manibus prophetarum , framed out in wax , in the hands of the prophets : not unlike a custom of princes , who intending to match with strangers , as it well beseemes their high condition , and stands with the policy of government state ; having no opportunity upon all occasions , or suddenly to meet themselves ; first they send their ambassadors to treat of a marriage ; and together with them , their own pictures , to move love and affection . so christ intending to espouse himself to the church ▪ willing not personally to appear before the fulness of time were accomplished ; first sends out his prophets , who so lively and accurately describe him to the world , as that in his coming , we could not mistake either in his person , or in his condition ; but if i should give way to all severall prophesies ▪ i should prove infinite ; how am i plunged with varieties , and over-laded with plenty , in this argument ! i will only tye my self to some few prophesies , which point out the very instant time of his coming . gen. 49. 10. the scepter shall not depart from judah , nor a l. a wgiver from between his feet , untill shiloh come , and the people shall be gathered unto him ; that this is meant by the messias all confess ; and it is manifest by the word shiloh , which signifies the prince of peace ; that the time is now accomplished it is apparent in herod , who first succeeded ▪ and put down their sanedrim or councell house ; consisting especially of the chosen men of the tribe of judah , in so much that many of the jewes , well perceiving that the time was now come ; and knowing gods promises to be certain and infallible , they began to acknowledge herod for their messias , as succeeding the tribe of judah , in the government of that state ; and from thence they are called herodians , as they are mentioned in the acts of the apostles . others seeing that all things were not accomplished in herod , began to acknowledge vespasian the emperor for their messias , as having the government of the roman empire ; and pretending that he was descended by his mothers side from the high priest , and the tribe of judah . a third sort seeing that all things were not accomplished in herod or vespasian , began presently to rebell , and stir up in armes against their prince and the romans ; as then expecting upon this occasion , that their messias should manifest and discover himself ; and at length recover their weak , decayed , and ruinated monarchy . the best of them the high priests , the scribes , and the levites sent to john baptist to know , whether he were that expected messias or not ? as being privy and guilty to themselves that the time was now come for the approach of the messias ; how were these men deluded , when through pride and hardness of heart , they went a whoring after their own inventions , expecting a lord ike , and a temporall messias ; and looking to the glory of this world , their eyes were dazelled ; and they could not discern majesty clothed in humility , power shadowed in weakness ; our expected shiloh , our deer and blessed messias christ jesus ; even at that time born of a virgin , and laid in a manger the second text of scripture to prove the just time of his coming , is taken out of the ninth of daniels prophesie , whereby the number of weeks the time is described ; so that by the exact computation of chronologie , it cannot possibly betoken any other time , then the birth and nativity of our saviour . the third testimony is taken out of the second of aggay 7 , yet a little while , and i will shake the heavens , and the earth , and the sea , and the dry land ; and i will move all nations , and the desire of all nations shall come ; and i will fill this house with glory , saith the lord of hosts , this could not happen at any other time , but in the dayes of our saviour ; and many hundred years are now past , wherein the jewes have continued an ignominious , and desolate people ; a reproach to all nations , their temple destroyed , their priesthood abolished their tribes confounded , their kingdom ruinated , and themselves scattered , and dispersed over the face of the whole earth ; and therefore these things were then accomplished , at the birth of our saviour . for the manner of his coming , see how all other prophesies do concurre with our saviour , that he should be born of a virgin , esay 7. born at bethelem , mich. 5. that then he should come into the world , when there should be an universall peace , for the greater propagation of christianity , esay 2. mich. 4. zach. 9. that john baptist should be his forerunner , and prepare the hearts of men by preaching repentance , mal : 3. esay 40. that the gospell should be preached to the poor , confirmed by miracles , esay 35. and the 61. that poor , and yet as a king , he should enter into jerusalem , zach. 9. that the gentiles should be called , the jewes rejected , isa. 49. and the 66. alas , i should be infinite , if i should run over all severall prophesies . thus much in generall , there is not any one action attributed to the messias by the prophets , which is not most truly competent to christ , all severall types are likewise accomplished ; the brazen serpent lift up in the wilderness , the paschall lambe slain in remembrance of their delivery from the bondage of egypt , all other sacrifices offered by the priests , for the sins of people : these and many other infinite are all fulfilled , in our dear and crucified saviour . i shall not here need to speak of their miracles , for they tending wholly to strengthen , and confirm the truth of their doctrine ; their doctrine being referred to christianity , their miracles do likewise testifie our faith and belief ; and so i come to the gentiles . not any prophesie to my understanding , more evident and effectuall , then was the prophesie of balaam numb . 24. wherein we may observe the certainty of his hope , videbosed non modo , intuebor sed non prope , the double nature of christ , together with his descent and genealogie , stella orietur ex jacob , the kingdom of christ , virga consurget de israel , the power of this kingdome , together with the large extent , and happiness of this kingdom in the words following , percutiet duces moab &c. that this prophesie must be understood of christ , all consent and agree ; and i pray mark his own preparation , twise repeated in the same chapter , balaam the son of beorhath sayed , & the man whose eyes are open hath said ; he hath said , who heard the words of god , and knew the knowledge of the most high , which saw the vision of the almighty , falling into a trance , but having his eyes open ; you would think this man to be mad , werei●… not a prophesie of such excellency , wherein he seemes to glory , and boast that it was the only joy and comfort of his heart ; and therefore desires to prefix his own name , in great capitall letters , to leave a testimony of his faith , to all succeeding ages . for the truth and confirmation of this prophesie , lest the jewes might seem to distrust him , and wholly to neglect , and condemn all the gentiles ( when as notwithstanding some of them had the knowledge of the true god ) behold a miracle , the asse speaks ; for i should as soon believe , that an asse might see an angel , know an angel , discern the secret intent , and thoughts of an angel , be able to speak , able to reprehend his master , though a prophet , as that a heathen man of himself should be able to prophesie of the comming and kingdom of christ. for the success and event of this prophesie , both figuratively and literally ; see how all things were fulfilled , when as the great magi either descended from balaam , or having certain knowledge of his prophesie , did continually watch ; and attend the appearing of the star in judea , which conducted them to the place of his birth ; where they worshipped god in our flesh ; and were accepted of christ ; and were made the first fruits of the gentiles : o the joy and comfort of all our hearts , who were then the forlorn and desolate people , but now in them , by them , and together with them , we are made the sheep of christs fold , members of his church ; thus balaam in his posterity , saw the accomplishing of his own prophesie . but i will not borrow my evidences from scripture , i will deal with the heathen in their own records ; it was not the simple and rude multitude , or the ignorant and vulgar people , which so much admired , and extolled the sibylls ; but the sibylls were famous among the learned , much esteemed of the wise , such as were the only oracles in all the uncertainties of state ; and here see the wonderfull works of gods providence , whereas their writings had lien moth-eaten for many yeers , wrapp'd ●…p together with other old records of the romans , whereas none might pe●…use them under a certain penalty ; see here a little before the birth of our saviour , by the emperours command , they were reviewed , and set to the open sight of the world , that all people might take just notice of the truth ; and accomplishing of these prophesies , see here a thing which seems casuall to the eyes of man : god hath ordained even by the means of bad instruments , the heathen emperours , the manifesting of his glory . now for the subject matter , contained in their prophesies . i can give no other testimony but only this ; it is impossible for the best grounded divine , or the mo●… constant , and assured christian , to comprize more severall mysteries , or greater variety of actions in so few vers●…s , all verified in our saviour ; then are contained in their prophesies . the blessed saint austin hath well observed , that the first letters of their verses , being joyned together will make up these words , jesus christus filius unigenitus dei , jesus christ the only begotten son of god. it were needless to repeat any of their sayings , seeing all of them tend , and bear witness of the messias ; insomuch as the christians were ever after forbidden the use of their books , by the heathen emperours , the persecutors of christ , lest they should convert , or confound them , by the testimony of their own prophets . now for the religion of the heathen , see how god did naturally ingraff in them some small shadow of his deity ; or otherwise permitted their errors , that so they might the sooner be brought to believe these mysteries of christianity , they acknowledged one god ; and thus they were taught by the light of reason , for there can be but only one infinite ; and yet they worshipped many god , as saturn , jupiter , mars , and such like ; which doubtless , hath some small resemblance , and is an obscure shadow of the trinity ; wherein we acknowledge three persons , and yet but one god. secondly , in their gods , they considered one , as the father of the rest , divum pater , &c. all of them link'd together in the chain of consanguinity and kindred , and this may in some sort , set forth the eternall generation of christ , that god the father , did beget his son ; and from both proceeds the holy ghost . thirdly , their gods were men , which in effect might intimate thus much , that god should prove man , christ jesus god and man , two d●…stinct natures , and yet but one person and substance ; and thus the jews in regard of the divine revelation , the gentiles by the principles of their own religion , cannot suppose the mysteries of christianity , to be strange and incredible ; but all might acknowledge the star of salvation ; which god hath prepared before the face of all people , to be a light to enlighten the gentiles , and to be the glory of his people israel : and so now i come to such things as are concomitantia , such as did accompany his birth . god having decreed to take our nature upon him , he prepared for himself a chosen vessel , the most pure , spotless , immaculate , & undefiled virgin , that ever did subsist of our corrupted flesh , the blessed virgin mary . blessed be the wombe that conceived my saviour ; and happy are the paps , that gave him suck ! mary an espoused virgin ; and that for these five reasons . first , that no unjust imputation should be laid against her , through the infamy of childbirth . second●…y , that she might have the comfort of a spouse , a fellow-helper in such extremities . thirdly , that the birth of christ , might be concealed from the evill spirit , who did undoubtedly foresee , that the messias should be born of a virgin ; and therefore it was the providence of god , that she should be an espoused virgin ; so to prevent his mischievous , and wicked practises and designes . fourthly , for the approbation of all the severall states of men ; virginity which is recommended unto us in the mother of christ , and yet an espoused virgin ; and there is the approbation of marriage . fifthly , and most especially as i conceive ; because the genealogie of males was only enrolled , and publick notice taken only of their tribe ; and they matching in the same tribe , there could be no further question , but both were of judah ; whereof the promise was made for the descent of the messias . i will not here speak of saint john baptist , the forerunner of christ , who was the voyce of a cryer in the wilderness , as was prophesied by esay . i will tye my self more strictly to speak of his birth ; being conceived in galalee , it fell out so , that augustus caesar then emperour , taxing the whole world , every one was to repair to his own city ; and therefore joseph and mary went from nazareth in galilee unto bethlehem a city of david , for they were of the house & linage of david , as it is recorded by saint luke in his second chapter . observe here i beseech you , a most wonderfull and unspeakable providence of god ; it may be this genera●…l meeting and assembly was called against the coming of their true king , notwithstanding the edict came from augustus : it may be that it was gods goodness , that through this generall concourse , and passage of people , there might be a greater manifestation of his birth ; and therefore he was conceived in galilee , born in bethlehem , brought up in egypt , that all the world might take just notice of his coming . these happily may be but mans conjectures ; i will therefore acquaint you with four things , which i thinke were most especially intended by the holy ghost . first , whereas the blessed virgin having no revelation , might happily be ignorant of the place of christs birth , and where she should be del●…vered ; see here there comes forth an edict from an heathen emperour , that so the prophesie might be fulfilled , that the messias should be born at bethlehem , mich : 5. secondly , whereas there might be made some doubt of his genealogie , joseph and mary by virtue of this edict , were constrained to go to bethlehem a city of david , thereby to make it manifest , that they were descended from the tribe of judah , whereof the messias was expected . thirdly , whereas it was prophesied , that the scepter should not depart from judah , nor a law-giver from between his feet untill shiloh come , by this one act of gathering together the dispersed people , and that for the payment of tribute to the roman empire to a forain prince , it is manifest that the people were now in thraldom and captivity ; and that the time now approached for the coming of the●…r messias . fourthly , to manifest the truth of his nature , no sooner born , but he was instantly circumcised among the jews , which did serve for the triall and touchstone of his manhood : so with the gentiles he is here numbred and accounted amongst men . and as his nature , so his condition did appear , that he was not to be any temporal king , for he travelled in his mothers womb , to pay tribute unto caesar , and therefore herod might be well secured of his own kingdome , non eripit mortalia qui regna dat coelestia . how many and how great mysteries are contained in this one action , time , place , genealogie and descent , the truth of his nature and condition , all manifested by a decree of an heathen prince , little intending the good of gods church , god over-rules the hearts of princes : and this is wholly to be referred to his all-disposing providence . coming to bethlehem , joseph and mary were lodged in a common inne : no marvel , for here was the birth of a stranger and forainer , god of himself , yet now become man , being lord over all , yet for our sins taking upon himself the form of a servant , &c. thus the preparation for his birth and nativity , was answerable to his state and condition : in a common inn , as being to extend equally his universal grace unto all , none are excluded from a common inn , none are rejected from the bosom of the church , the passage lies open to all , and all are admitted through faith and repentance : so was his passion . extra portas civitatis , without the walls of the city , as not redounding to the particular benefit of city or people , but equally extended to all . in a common inn , where commonly the greatest excess , the greatest ryot and disorder is observed ; and therefore it shews the end of his coming , which was to satisfie for the sins of his people . and yet there was no room in the inn ( it should seem it was taken up , with a multitude of guests in this great concourse of people ) and therefore she must be delivered in a stable . see here a homely entertainment of the majesty of god , and mans unthankfulness for his mercy ! and thus it befals the heart of man , which being wholly possessed and swallowed up with our worldly thoughts , the lust of our eyes , the concupiscence of our flesh , cannot afford the least entertainment or harbor for the working of gods spirit . born in a stable ? here it was verified that the ox and the ass acknowledged their lord and master , while sinful man stood wilful and obstinate , neglecting his maker . born in a stable ? true it is , that from the first day of his birth , to the last minute of his passion , the foxes had holes , the birds had their nests , but the son of man had no place of habitation . born in a stable ? here is no preparation , no solemnity , as if we were to expect not a man , but the worm of men , and the outcast of the people . alas dear virgin , comfort thy self , thy babe is thy comforter , thy comforter thy saviour : for behold , from henceforth all generations shall call thee blessed . alas sweet babe , pardon our unkindness and discourtesie in thy entertainment , thou thy self hast taken the nature of man , and what is man but grass and hay , well befitting a stable ? and therefore as thou thy self hast infinitely abased thy self , so pardon our unthankfulness , if in stead of princely palaces , rich pavilions , ivory beds , tho●… wert born in a stable , and laid in a manger . and thus much for the place now i come to the time. it was in the sixth age of the world : as man was created on the sixth day , so in the sixth age god intended the renewing and redemption of man. we are not to demand , why sooner or later he took not our flesh ? for this was in the free choice and election of god ; onely this probable reason may be given , that as wise physicians then labour to purge the disease , when it is grown to his height and ripeness ; so god expected the time when charity was grown cold , the kings office decayed , the priests duty neglected , the synagogue divided into sects and schisms : and this is in some sort resembled by the barrenness of the earth , for he came in the winter season . and it is to be feared , lest our sects and divisions , our sins , our crying sins , will hasten his second coming in judgement . his coming was in solstitio brumali , when the days were at the shortest , and then began to increase . and hence is gathered , though a common , yet a witty observation of s. ambrose , that as john the baptist decreased , so christ should increase ; john baptist born at midsummer , when the dayes shorten , and christ with the lengthning of days increasing in glory . see here an admirable providence in every the least circumstance ; christ was born at midnight , as may appear by the shepherds watch , which argues the worlds universal darkness , and that his coming in the flesh was to cover and conceal sin , that in the day of gods wrath he might take our iniquities upon himself , and impute his righteousness to us : and therefore it was an approved and laudable custome of the fathers , to keep their watchings the same night , and to offer up their prayers and thanksgivings , in memory of the hour of his nativity . and so i come to such things as are consequentia , such as followed his nativity . i will not speak of the angels song to the shepherds , which was the calling of the jews . i will not speak of the stars appearing , which guided the wise-men to the place of his birth , where they worshipped , and were the first-fruits of the gentiles . i will onely name one action , which is the murther of infants , the martyrdome of innocents . it should seem then that the birth of christ was not a matter of small importance , or little moment in the eyes of princes , that herod should slay all the children from two years old and under , for the assurance of his state and kingdom . but here observe the providence of god ; herod in revenge , and to satisfie his own ambition , attempted such an horrible cruelty : god permitted the action , 1. for the punishment of the jews , who for not affording place for our saviours birth , they justly incurred his wrath and indignation , insomuch that their own eyes beheld the slaughter of their own babes , flesh of their flesh , and bones of their bones , late conceived in the womb , now committed to the grave , from the cradle to the coffin , late pampered in the bosom , novv putrifying in the dust . 2. that the prophesie might be fulfilled , in rama was a voice heard , mourning , and weeping , and great howling , rachel weeping for her children , and would not be comforted , because they were not , jer. 31. 15. 3. for the manifesting of his own glory , that upon his entrance into the world , so many happy infants should be ordained from all eternity to suffer martyrdome for his cause , the day of their death was much more happy to them , then was the day of their nativity ; and therefore we celebrate and keep solemn a certain feast-day , in memory of those innocents . 4. since moses was a type of christ ( for both of them were law-givers ) as the children of the hebrews were put to death at the birth of moses ; so the death of these infants might give testimony to a second , to a new law-giver . thus as king pharaoh did persecute moses , so king herod persecuted christ : moses was laid in a basket , christ in a manger . and as they thus agreed in the circumstances of their nativity , so in the manner and course of their lives . moses led the israelites through the red-sea ; christ led his people through baptism , and so through his own blood : both of them fasted forty days : moses appointed seventy elders ; christ seventy disciples : moses sent out twelve spies to discover the promised land ; christ sent out twelve apostles into the world , to publish the kingdom of heaven : moses wrought his miracles by a rod ; christ by his cross : and therefore as moses rod was laid up in the ark ; so the cross of christ hath ever been most precious in the church : moses delivered his people from the bondage of egypt ; and christ delivered his from the thraldome and slavery of sin . thus do the two law-givers agree , whereby it appears , that moses was but a type of christ , and the law only a preparation to the gospel . but i will leave the jews , and descend to the gentiles , whose posterity we are : and i will take a view , what hapned amongst them upon the birth of our saviour . certain it is , that the oracles then spake , that nature had brought forth a king , and immediately the images which were wont to be worshipped in churches , fell down , and were broken , which many referred to the greatness of augustus , though truly it was competent to christ. eusebius reports , that at the same time there sprang out of the earth a river of oyl , which argues that grace was now to be conferred to the gentiles , and that he was now born , who was anointed with the oyle of gladness above his fellows . orosius reports , that augustus caesar then emperor , commanded on the same day , that no man hereafter should call him lord or master ; as ▪ if god had secretly inspired in his heart , that then was born the lord of lords , the king of kings , christ jesus , god and man : and therefore it was impiety and sacriledge for any vassal of his , during his presence , to accept the title of lord or master . suidas reports , that when augustus caesar , having offered his sacrifice , demanded of apollo who should reign after him , at first he stood mute ; and after a second sacrifice , he returned this answer , me puer hebraeus , divos deus ipse gubernans , cedere sede jubet , tristomque redire sub orcum ; aris ergo dehinc tacitis abscedito nostris ; which in effect is thus much , that the hebrew childe , which is god almighty , had commanded him silence , and never after spake the oracles . whereupon augustus returned , and built a stately and beautiful altar , with this inscription , ara primogeniti dei , the altar of the first begotten of god. one of the sibyls at that time living in rome , shewed augustus a circle near the sun , wherein there sate a virgin with a childe in her arms ; and withall she told him , that now was born a greater and mightier prince then he . templum pacis , the temple of peace , whereunto was annexed this prophesie , that it should so long continue , until a virgin should conceive : at the birth of our saviour suddenly it fell down ; whereupon there was another temple erected , virgini pariturae , to the virgin that doth or shall hereafter conceive . and to conclude , some have observed , that at the same time when christ took our nature to honour man , and make him equal with angels , such as had abused our nature , such as were tainted with the most foul , unclean , and carnal sin , all suddenly perished , and the execution of death overtook them unawares . my method hath been to confirm the doctrine by miracles : and as the blessed trinity is the highest and greatest mystery of all others , so for confirmation both of that and of the rest of the mysteries , i did onely produce such miracles as were done by christ in the gospel . now seeing to that mystery i have added the incarnation , i will then here produce such miracles as were done in the church successively , for confirmation of christian religion in general : for i should as soon believe , that christ never instituted a church , as that he should be wanting in the means to preserve that church . you shall then observe , that no church or state can subsist without government ; therefore in the last of s. john , christ appoints a governor in his church : and the first thing that is done by s. peter , was the choice and election of matthias , act. 1. in stead of judas iscariot , that so the number of the apostles might be made up : and the last thing which he did a little before his death , was to appoint his own successor , as it appears in his second epistle . the first great miracle after christs own ascension , was the coming down of the holy ghost in fiery tongues ; the effect of these tongues , that they spake all languages ; the power and efficacy of these tongues , that in one sermon he converted 3000 , act. 2. but because men are most moved with things that are sensible , therefore s. peter cures one that is born lame , and then 5000 believe , acts 3. 4. and as it falls out in military affairs , and in all governments , some must be made examples of justice for the terror of others : so ananias and sapphira were strucken to death with his bare word , act. 5. and that it may appear that the powers of hell could not oppose him , simon magus can testifie , act. 8. and that it might appear how beneficial his power was to mankinde , he healeth the sick at lydda , and raiseth tabitha from death at joppa , act. 9. and all this was done the first year after the ascension of christ. and how much he prevailed in rome , may appear by a heathen author , cornelius tacitus , in the life of claudius . i shall not need to prosecute this any further , when it may appear by my annals . it is the practise of the church , that seeing s. peter and s. paul suffered both in one day , and that they were the great and the chief apostles , therefore the church doth never separate them . see then the miraculous conversion of s. paul , that there should be such a light , and a voice to be heard , and himself to be strucken blinde , while he was in his heat of persecuting the christians , and that he should become such a convert , which is a far greater miracle , then that he raised up eutychus from death , act. 20. or his prediction of the shipwrack , or the casting away of the viper , without any hurt to himself , which the very heathen did acknowledge to be wonderful . thus the acts of the apostles , as they begin with s. peter , so they end with s. paul , and they leave him at rome , that both s. peter and s. paul together might suffer martyrdome on the same day ; and together with them the church was there left , god forsaking the jews , came to the gentiles : and as all the religion of the gentiles had been formerly coyned at rome , so no doubt but the roman empire was a special means to propagate the church . as the jews had their types and figures , their prophesies of christ ; so the romans had their moral virtues , and their humane learning in great measure , onely as a preparation to christianity : and seldome are the romans mentioned in scripture , but with some commendation ; insomuch that christ himself would not come into the world , and descend of the jews , untill the jews first became subject to the romans ; and christ himself travelled in the womb , onely to pay tribute to caesar ; and in his preaching he preached obedience to caesar , and thereby setled that empire , then newly erected . and pontius pilate the roman governor , did what he could to set christ at liberty ; and being inforced by the importunity of jews to crucifie him , yet he washed his hands in his own innocency , being thereunto forewarned by his wife ( that so she might make some recompense fo●… the tempting of eve ) the romans did likewise revenge the death of christ upon the jews , destroying their temple , scattering them , and making them no nation . s. paul likewise thought it an honor to himself to be a roman , and claimed the priviledge , and did appeal unto caesar . and certainly the intercourse which the romans had with other nations , did serve as a great means to propagate christianity : and i doubt not but in the apostles time , it was here planted in this island of britany . tertullian in the second century , makes mention of it , though for any solemn message for our conversion , or for any general profession , no publick notice might be taken thereof , that might be respited according to the occasion of state , and as it might stand with the civil government and peace . and here i made a history of the church , and examined all the several miracles as they fell out ; and if whole scripture in effect be but the history of the church , how god hath preserved it , what wonders he hath wrought in it , either in protecting his own people , or for the punishment of sin ; thus the old testament shews the manner of creation , the first ages of the world , gods judgements , gods mercies , the giving of the law , the instituting of sacrifices , their hopes and expectation of the messias , together with gods frequent messages and admonitions by prophets . thus the four gospels of the new testament describe the life and history of christ ; the acts of the apostles shew how the church was planted and continued ; the epistles were written upon several occasions ; the apocalypse is a prophesie of the church to the end of the world : and if scripture hath such reference to the church , and that the penmen of scripture were but particular members of the church , surely the church cannot be vilified or neglected without great offence to scripture , or rather to god himself . and therefore in my judgement there is yet one great daily continual miracle in the church , which exceeds all , and serves most abundantly for the confirmation of christian catholick religion ; and it is this , to consider all the times and ages of the world , and all the parts of the habitable world , and therein the several religions professed , and compare them with christian catholick religion , and they will all instantly vanish and come to nothing . god hath ever had the guiding , and a special providence in the protection of his church ; it hath ever been accompanied with all moral virtues , with paternal civil government , with fruits and blessings of peace , attended on with all humane learning , with the profession of all arts and sciences ; to consider how this religion hath continued , and been preserved in all ages , visibly , successively , notwithstanding many persecutions , and the cursed attempts of gods adversaries . to consider these things , uno intuitu , not to insist in singulars and particulars , but take all things together in general , and then they shall amount to as much as a miracle , above nature , in so much that a man may plainly say , hic digitus dei est , these things could not fall out in a naturall course , but by gods extraordinary providence . here i did consider what religion was every where professed , through the whole world : i found when those religions began their progress , and what testimony they gave to christianity , and what they borrowed from jewes , or christians ; and this i did for the satisfaction of those which are learned ; but for such as were simple & ignorant , they cannot but hear of the navigations of this age , how we have compassed the whole earth ; and finde that a great part of the world is not yet inhabited ; so the world in effect is but newly created , this morning , for it hath not yet once seen a revolution of the heavens ; nay , it hath not yet seen the sixt part of one revolution , for it hath not yet seen 6000 years ; and take all the monuments of the world , we know , and can point out their beginnings ; the most ancient monument in the world , is not above three thousand yeers continuance ; we have our merchants , and factors in all nations , under the sun ; we have the fruits , the spices , the druggs , the silk , and commodities of all nations : it is easie then to hearken out what religion is every where professed ; alas , you shall finde them all barbarous , and not worth the naming , in respect of christian catholick religion . i cannot insist in particulars , onely in generals for the distribution of times , as saint matthew the first evangelist divided the times by 14 generations ; so i do distinguish the time of the gospell by three hundred yeers ; and mark the degrees how religion hath been setled , and since hath declined from the first integrity : after our blessed lord and saviour , christ jesus had laid the first foundation of his own church in his death and passion ; then for the raising of walls , and to finish the building , it was necessary , that there should be some conformity ; that the workmen & labourers , in laying their stones upon that head-corner-stone , should temper their morter with their own bloud , as then in the birth of christ there were miracles , a vision of angels , and a star appearing in the heavens , together with the massacre of innocents , so in the birth of his church , there were miracles , his own resurrection , a vision of angels , the coming down of the holy ghost in a miraculous manner , the gift of tongues , many miracles : so was there great effusion of bloud , for the first 300 yeers past , in ten great persecutions , and martyrdom it self , is a kinde of miracle , to see such courage and resolution accompanied with all morall virtues ; and that man in the flesh , shall renounce the flesh , and scorning the world , and the pompe thereof , shall offer up himself as a sacrifice for the truth of his religion , and the honour of god ; and this to be done deliberately , advisedly ; not out of rashness , or any strong impression of melancholy ; surely this can be no naturall act , for it is to renounce , and deny nature in her own denne ; and therefore being a supernaturall work , it can be no less then a miracle ; and this age lasted to constantine the blessed emperour . after the martyrs , the next 300 yeers was the age of confessors , and excellent writers , men that for their sanctity , holiness , and great learning became lights in the church ; and by their mortified lives , by their preaching , and writtings , though their letters were not written in bloud , yet did they serve to convert the nations , and this age lasted to the six hundred yeer after christ to the time of saint gregory the great . after the confessors , the next 300 yeers was the age of virgins ; here were those brave magnificent foundations of monasteries , the erection of cathedrals , where god might be served like a god , with the greatest magnificence ; and that fond expectation of a temporall messias might in some sort , be verified by the great solemnity of gods service ; and in this age lived many famous founders here in england , king ethelbert , king osricus , ulfrune , with others whom i doubt not but god hath rewarded . in the next 300 yeers , was the flourishing time of laicks , where the kings were generally much given to devotion and piety , where so many great princes took upon them religious habits ; and so many excelled in all virtue and piety , as here amongst us king alfred , edmund , oswald , canutus the dane , edward the confessor , my blessed founder ; and hereunto you may adde the christian valour of princes , in recovering the holy land , where godfrey of bullen was their chief captain ; and this age lasted to the end of the twelve hundred yeer after the birth of christ. in the next 300 yeers , began the school learning to flourish , then began peter lumbart , and saint thomas aquinas to be in request , together with all the rest of the schoolmen : and thus much i will say in the behalf and honor of schoole-learning , that it is the very touchstone of all truth ; and it is impossible for any falshood to endure the tryall thereof ; and hereunto we may adde some military orders , as champians to fight in defence of the church , and though military , yet were they religious orders ; as that of saint george in windsor , where i had the honour to be a chaplain , to that great order , instituted by my blessed founder , king edward ; and i have been a servant to that order near 40 yeers . god having thus laid a sure and strong foundation of his church , that besides the operation of his spirit , and his over-ruling providence , even naturall reason , by demonstrative proofes , might be sufficiently assured , and convinced in the truth of religion . now for a further tryall of our faith ▪ in the beginning of the fifteenth hundred yeer after christ , he exposeth his church to a tryall , by the incounter of enemies , and first the school-learning , which indeed did sharpen the wits of men ; yet for our sins , some out of perversness , and others out of shallowness of brain , not able to fathom the depth and grounds of that learning , they made all the articles of our faith disputable ; and as in humane things there is variety of opinions , so in religion , if man be left to himself , there will be nothing but sects , and divisions . and here the carnall man hath found out two motives to incourage him in his cursed attempts : first , he conceives that all the laws of the church , are like so many yokes imposed upon him to infringe his christian liberty ; thus he would fain be a lawless man , and wholly left to his own carnall will and profaneness . the second motive is , that whereas he sees stately and great cathedrals erected ; which as they were built with great charge , so they must be supported with great meanes ; and here a sacrilegious eye is cast upon them , yet must there be some pretence of religion , as if these had proceeded from superstition ; and that god needed not , nor required any such sumptuous charge in his service , that it was superfluous , and that a spirituall service of the inward man might suffice ; and could we but look and search that inward man , it is not unlike but we should finde as much emptiness there , as outwardly we finde ruines : but this serves for the present , and so much i will say ; let all the ages from the creation of the world be examined , & i am confident it will be found , that god was never so much provoked to right himself , and in his own quarrell to revenge himself , so much upon man , and to vindicate his own honour , as in these times ; and seeing he made the world of nothing , onely with the word of his mouth , and that he daily supporteth this world , and preserves it from falling to nothing , it is he that will govern this world ; and may in an instant , with the blast of his mouth , bring all the endeavours and practises of men unto nothing , and this he may do in his own due time , when we think all is secure . and here i cannot sufficiently blame these times , and our unhappy condition ; it was the observation of josephus the jew , speaking of the worst sort of men , and wondring much that there should be such monsters amongst men , sunt qui ex contemptu religioni●… & sacerdotum famam & opinionem sapientiae & nobilitatis sibi aucupantur ; alass ! this is now grown to be the common condition of these times , a man for his credit sake , and that he might be reputed a wise states-man , doth generally scorn and contemn churchmen ; and therein he dishonours god , and makes his service contemptible ; thus the devill hath long intended and attempted to blot out all religion out of mans heart : but this he could never do , for as long as man can look up to heaven , so long he conceives hopes of gods mercy , and sees the skirts and bounds of an other world , and if man lookes down to the earth , he sees the place of his buriall , and the way of all flesh ; and that he is in his passage , for every day he loseth a day of his age , and a great part of his life is already spent , and is dead unto him , he shall never see it return ; and that which remaines , it is the worst part of his age , the dregges of his age , the longer he lives he shall be sure to have the more sorrow ; and these very thoughts must needs work some religion in man : now the devill seeing that he could not herein prevaile , to root all religion out of mans heart , therefore he hath found out another stratagem , to reduce all religion to some few acts or heads ; and then to make those acts of religion contemptible ; and so to bring religion to nothing : and this i fear he hath effected . for whereas religion is lex christiana , a law to govern our actions , he hath made it dogma christianum , a theame to be disputed on , or a text to be ●…iscoursed on , as if the whole practise of religion , did onely consist in the precept ; and that men should be alwayes learning , which is an argument of their ignorance ; and that they are not come to the knowledge of the truth : sir thomas moore ( that wise lord chancellor ) did foresee this , and therefore called it by the name of pelpeting , wherein men would take occasion to broach all their new and strange opinions , and wherein the state might likewise suffer , for somtimes it might serve for sedition , what a lamentable thing it is to consider , how all the exercises of religion are laid aside , as if preaching alone would suffice , thus we have no fasting , mortification , confession , charity , devotion , sacrifice , or frequent sacraments , no religious orders , or magnificency in gods service , and in a word , whatsoever else may tend to the honour of god , and the furtherance of piety ; we know not the practise thereof . queen elizabeth was wont to say , that she had rather speak to god her self , then to heare an other speaking of god , she seldom heard sermons , but onely in lent , and then as it may be supposed , she heard them with the greater devotion ; there was a sufficient ground laid for the whole year after to practise ; it were to be wished that preaching alone , might not swallow up all publick prayer , and all other acts of religion . you will say likewise , that we have a strict observation of the sabbath ; i fear it is over strict , and not kept in the right way , for it ought to be kept , with hospitality , relief of the poor , and whatsoever doth tend to nourish love and society between man and man ; and certainly after gods service , to express our joyfulness , and to stir up a cheerfulness of minde , with honest recreations ; for a man may be so tired , and dulled in gods service , as that he may be unfit for his service , and sin more against god with his wandring thoughts , and his sleepy heavyness , then if he should be absent from gods service ; but under colour of this strict observation of the sabbath , chirurgians have been hindred from going to dress wounds , physitians from visiting their patients , midwifes from doing their duties , and poor infants cannot have a little new sweet milk on the sundays ; alas , they know not what belongs to the sabbath : mundus vult decipi . i will here make bold to desire my brethren the church-men , that they would intend painful and profitable preaching , rather then frequent and tedious preaching ; which i speak out of the great honour and reverence which i bear to preaching , multiloquium parit contemptum . some there are , i fear , who spend their hours with vain repetitions , while their auditors in stead of taking things to heart , and working upon their affections , they labour and take pains on the sabbath , with their short writing of notes ( while others wonder what they should write ) but this gives them occasion to make their repetitions at home and that breeds them up perfect preachers , so that now you have preachers of all trades and professions ; and ●…am sure some have preache i who can neither write nor reade , and their sermons are plundred of all learning and elegancy , and they think themselve , such preachers , that they are grown to have a very mean esteem of all humane learning , which certainly in the end must bring in ba●…barism . some men there are who take a very preposterous course , for they begin their religion , and in effect their whole course and practise of religion consists , in the last book of scripture the apocalyps for all their devotion is in pointing out antichrist , and in pulling down babylon : thus they are destroyers . but take heed of the apocalyptical doctors i think i should have called them apocalyptians , for they are very like our gyptians , who are alwayes wandering up and down to tell fortunes , and to cousen people : so in truth they are very great impostors , they have raised up so many controversies in religion , that now religion it self is become a controversie ; and therefore i desire every lay-man , especially such as have had good b●…eeding and education , that seeing church-men themselves are parties , therefore they as more indifferent , would be pleased to see with their own eye●… , and to allot one hour in the day to study the controversies of religion : for while men are wavering and doubtful in the doctrine , they take little thought of the practise . but let them consider , that our time is but short , and here we are to lay up for eternity . if we were but rightly perswaded of religion , it were impossible that such actions should proceed from christian men . god grant we may so live in this world , that we may not lose the end of our creation . what a lamentable thing it is , to see all the great cathedral churches , and all the ancient foundations which were erected for gods glory , and the practise of our piety , that they should serve as an occasion to our sacriledge , and that our devotion should be to pull them down , and to convert the revenue to profane uses , as if we did grudge and envy that god should be served , who notwithstanding created the whole world for man , and created the world especially for this end , that man might serve god : but we on the contrary , as if we did desire utterly to abolish gods service , we pull down the monuments and reliques of devotion , erected by the ancients our present reformation consists in demolishing ; and it is to be feared , lest we give such an example to posterity , that none of them hereafter will erect churches , and god grant they do not forget all devotion ; and this not onely for the present , but for all times past , and future , from the beginning of the world to the end of the world , if it lay in our power we should make gods service void , and of none effect . i cannot speak of these times with patience , and therefore i will here end abruptly ; onely this i will say , that when i began to speak of the blessed trinity , i began with the beginning of s. johns gospel , and i ended with the end of s. johns gospel ; and when i spoke of the incarnation , i began with the beginning of s. johns epistles , and now i end with the end of s. johns apocalyps , surely i come quickly , amen , even so come lord jesus : the grace of our lord jesus christ be with you all , amen . how long , how long , o lord , wilt thou suffer thy church to be thus afflicted ? lord , shorten our dayes , hasten thy kingdome , accomplish the number of thine elect even so , lord jesu , even so , lord jesu , come quickly , come quickly , and give us all a joyful deliverance . usquequo domine ? usquequo ? sancte & individuae trinitati crucifixi domini nostri jesu christi humanitati , sit omnis honor , & gloria , amen . finis . to my worthy friend mr. charles harcourt , servant to the l. bishop of gloucester . sir , hearing that the book is now in the press , and ready to be finished , i do intreat you to cause these few verses to be printed in the later end of the book : it must be done without his knowledge , for i know him to be inexorable . i do it onely to shew my special respects unto him , and that it might appear in print . your true friend , jeffery moore . g. g. g. vir trium literarum dominicalium . ecce fidem godfreede ecce fidem goodmanne ecce fidem gloucestre tuam , tres literae & una litera designant , deus est tibi trinus , & unus . anacl . godfree goodman , god is free and good to man. goodness , grace , glory be thy portion , god giving , grant thee full possession . oratio . agnoscimus , ultrò agnoscimus ( o clementissime deus ) ex hoc quod fecisti nos , debemus tibi nos ipsos , & quia nos redemisti , & pro nobis homo factus es , & pas●…us es ; deberemus tibi plusquam nos si habe●…emus , quanto tu m●…jor es nobis , pro quibus dedisti teipsum ? sed ecce nec plus habemus , nec quod habemus da●…e tibi possumus sine te : sancte d●…us nos ipsos nobis eripe , & totos nos tibi dede , aufer & tolle a nobis , quicquid nos avocat vel abstrahit à te , vilescant caecera propter te , & chara sint tua & tu deus plusquam omnia : de nullo gaudeamus vel doleamus , nisi quod promoveat ad te , vel abducat à te , nulli placere appetamus vel displicere timeamus , nisi tibi : sordescat omne gaudium quod est absque te , & suavis sit omnis dolor qui provenit a te ; delectet nos omnis labor qui est pro te , & taediosa sit omnis quies , quae est sine te ; nec aliquid velimus qu●…d est extra te . f●…cisti nos domine propter te , & inquietum est cor nostrum donec veniat ad te : via ergo ad te sis nobis domine , mentes instrue sensus corrige , gressus di●…ige , sid●…m adjuva , spem vivisica , charitatem excita , qui es via , veritas & vita ; consige timore tuo cor nostrum , ut quae minaris metuendo evadamus ; redde nobis laetitiam saluta●…is tui , ut quae spondes , diligendo percipiamus ; suggere quid de te cogitemus , doce quibus te sermonibus invocemus , da quibus operibus tibi placeamus , ut inter prospera & adversa non deficiamus , in illis non extollamur , in istis non deprimamur : quod à nobis requiris tribue ut velimus & possimus , & da exequi sicut oportet & expedit saluti animarum nost●…arum , & quod deerit nobis , suppleat pietas & benignitas tua . da domine quod jubes , & jube quod vis . ecce misericors pater , multa rogavimus qui nec pauca promeruimus , fatemur , heul fatemur non solum quae postulamus , non debentur dona , sed & multa & exquisita supplicia ; habes quidem confitentes reos , peccavimus nimis , peccavimus nimis , in iniquita●…bus concepti , in peccatis consenuimus , malum coram te fecimus , & modis omnibus peccavimus , quibus miseri peccare potuimus ; & quo plus potuimus plus peccavimus , nec hîc desistendum , si data occasione vires suppetiissent , & tu permisisses , & sic quidem justè furorem irae tuae provocavimus , nostra culpa , nostra culpa , nostra maxima culpa , eloi eloi lamma sabacthani . ecce peccatorum merces , virga vindictae tuae , bellum , fames , pestis , egestas , & rerum omnium inopia ; maledicimur , persecutionem patimur , blasphemamur , tanquam purgamenta mundi hujus facti sumus , & omnium peripsema : quas plagas , irrisiones , injurias , improperia , illusiones , dolores , damna , oppressiones , orbitates , iniquè sustinuimus ? quoties ludibria experti cogebamur fugere ante faciem inimici , & in perpetuo pavore versari ? in solltudinibus errantes , in montibus , & speluncis , vix reliquerunt domum , habitaculum , aut vestimentum nobis , inebriatae sunt sagittae eorum sanguine , & gladius eorum devoravit carnes ; eloi eloi lamma sabacthani . nosque pastores gregis , episcopi & sacerdotes tui , omnium miserrimi , namque insurrexerunt in nos viri iniqui , absque misericordia , quaesierunt nos interficere falsis suis accusationibus , linguis suis quasi lanceis vulneraverunt nos , captivos nos duxerunt , & de spoliis nostris sortem mittunt inter se , vene●…unt gentes in haereditatem tuam , polluerunt templum sanctum tuum , posuerunt jerusalem in ruinam , comederunt jacob , & locum ejus desolaverunt , eloi eloi lamma sabacthani . si non nobis domine , si non nobis , at saltem nomini tuo da gloriam , respice templa tua infidelium manibus profanata , & tui dilecti gregis afflictionem , reminiscere haereditatis tuae effusione preciosissimi sanguinis tui unigeniti acquisitae , vineámque tua plantatam dextera , quam ferus aper exterminare conatur , ferventer visita ; & illius cultores adversus devastantium rabiem tua virtute corrobora , victores effice ; impugnatores in te sperantium potentiâ tuae defensionis expugna , auxiliare famulis tuis implotantibus misericordiam tuam , ut omnium in●…micorum nostrorum feritate dep●…essa , incessabili te gratiarum actione laudemus . usquequo domine irasceris ? accendetur velut ignis furor tuus ? tandem aliquando miserere , aufer bella usque ad finem terrae , arcum contere , arma confringe , scuta combure igni , pacem restitue in dicbus nost●…is , tempora sint tua protectione tranquilla , ut 〈◊〉 nostri qui in suo confidunt exercitu , dexterae tuae potentià conterantur : morbos aufer , famem depelle , aperi carceres , vincula dissolve ; exulibus reditum , infirmantibus sanitatem , navigantibus portum salutis indulge , domine deus noster , qui es moestorum consolatio , & laboranti●…m fortitudo . ne memine●…is domine peccata nostra nec parentum nostrorum , nec ultra vindictam sumas de peccatis nostris ; parce nobis domine ; quos delictorum catena constringit , miseratio tuae pietatis clementer absolvat ; & flagella tuae iracundiae quae pro peccatis nostris meremur , averte , ut sciamus & te indignante talia supplicia prodire , & te miserante cessare . kyrie eleison , christe eleison , kyrie eleison : propitius esto nobis domine miserrimis peccatoribus , jesu fili david miserere nostri , agne dei qui tollis peccata mundi miserere nostri , miserere nostri deus secundùm magnam misericordiam tuam , & secundum multitudinem miserationum tuarum dele iniquitates nostras , miserere nostri qui pater es misericordiarum , & deus totius consolationis ; namque major est misericordia tua quam iniquitas nostra , major est pietas tua quàm impietas nostra ; plus potes dimittere , quam nos committere ; plus parcere , quàm nos peccare : etiamsi commisimus unde nos damnare potes , & meritò , tu tamen non amisisti unde salvare potes , & soles pro tuo beneplacito : noli sic attendere malum nostrum , ut obliviscaris bonum tuum , ne perdat nos iniquitas nostra , quos fecit omnipotens bonitas tua : recognosce quod tuum est , absterge quod alienum est . nec respicias multitudinem iniquitatum nostrarum , sed secundùm multitudinem miserationum tuarum miserere nostri : memento nominis , & numinis , & muneris tui , domine ; o bone jesu esto nobis jesus ; quem judicem snstinere non possumns , salvatorem habere desideramus . quod si necessitas cogat , & justitiae ratio postulet ut punlamur , tu domine supplicium sume , at non in furore tuo arguas nos , nec in ira tua corripias nos , sed pro tuo paterno amore corrige , & c●…stiga , virga tua & baculus tuus , ipsa nos consolentur ; & ne ultra disseras , sed hic dum tempus poenitendi est , dum tempus miserendi est , hîc ure , hic seca , ut in aeternum parcas , nec tradas nos tortoribus & potestatibus tenebrarum igne inextinguibili cruciandos . quae utilitas in sanguine nostro dum descendimus in aeternam corruptionem ? non mort●…i laudabunt te domine , neque omnes qui descendunt in infernum , neque tu vis mortem peccatoris , sed magis ut convertatur & vivat . et hoc scimus domine , si poenitentia ducamur , parcis & ignoscis , si revertamur suscipis , dum disserimus sustines & praestolaris , revocas errantes , invitas repugnantes , expectas torpentes , amplexaris redeuntes , doces ignorantes , lugentes consolaris , à ruina suscitas , post lapsum reparas , petentibus largiris , quaerentibus inveniris , & pulsantibus aperis . agè ergo sanctissime deus , da nobis cor pervigil quod nulla abducat à te curiosa cogitatio , da nobile quod nulla deorsum trahat indigna affectio , da invictum quod nulla fatiget tribulatio , da liberum quod nulla sibi vendicet violenta commotio , da rectum quod nulla seorsum obliquet sinistra intentio . largire nobis domine deus noster intellectum te cognoscentem , diligentiam te quaerentem , sapientiam te invenientem , conversationem tibi placentem , perseverantiam te fiducialiter expectantem , & fiduciam te fideliter amplexantem : da tuis nos poenis affligi per poenitentiam , tuis beneficiis in via uti per gratiam , & tuis gaud●…is in patria ●…rui per gloriam , amen . notes, typically marginal, from the original text notes for div a41434-e1140 mans excuse in trea●…ing of mysteries . the written wo●…d and the begotten word . the word of god is imperfect without christ. man expostulates with god. blasphemers suppressed . whole man is made capable of god. the division of the text. the method . saint john ex ceeds moses . the comparison between both . they both agree in particulars . moses . iohn baptist. christ. saint john transcends moses . the heavy judgements accompanying the law . the gospell accompanyed with works of mercy . the great difference between the beginning and ending of scripture . of the name of john how imposed upon saint john baptist. a comparison of saint john baptist , with saint john the evangelist . the parents of saint john , and how he was recommended to be an apostle . how his mothers desire was accomplished . saint johns prerogatives above other apostles . after christ he did adhere to saint peter . saint john was the evangelist of the gentiles . the occasion of writing his gospell . how he might come to the knowledge of this mysterie . saint john might be instructed by the blessed virgin . at the annuntiation there was implyed the trinity . saint john an eagle . as he was the beloved apostle , for he did ever preach love . notes for div a41434-e3330 saint john was boanerges . christs eternall generation . a distinct person . the same godhead . the difference between god and man. the three persons outwardly concurre . the manner of the generation of the word . the mauner of the procession of the holy ghost . a prerogative of the understanding and will of god above his other attributes . how the three persons agree in actions and attributes . the jews question answered . god is known by degrees . all mans knowledge is gotten by degrees . moses had some knowledge of this mystery . the trinity appears in the creation of the world . the messias must needs be a person in the deity . god doth sacrifice to himself ; there are persons in the deity . the seed of abraham is more then man. isaac's sacrifice . jacobs expectation the faith of moses . the whole law directed to christ. the jews had a tradition of our baptisme . and severall types of our baptisme . they knew the form of our baptisme , as well as the matter . what prayers were u●…ed at their sacrifices . the c●…ssation of the law. the temple destroyed . how the jews fell by degrees . gods judgement upon the jewes . the jewes no longer a nation . the method how to deal with the heathen . the atheist is the greatest impostor . the infinite proofs of a godhead . the metaphysicks acknowledge god and ang●…ls . influences . the effect of influences . the transcendentia discover god every thing points out both an efficient and a final cause . the lea●… inconveni●…nce must ev●…r be admitted . the first is ever excepted from the ordinary rank . the sun is a kind of corpo●…eall god. the mathematicks shew the wonders of god. the wonders in astrologie . in lo●…ick all the pre●…icaments predicate the deity . substance . 〈◊〉 . qualit●… . relation . action . passion . 〈◊〉 . ubi . situ●… . habitus . the infinite proofes of a godhead . a particular instance , for proof of the deity . : god is iusiuite . we acknowledge an infinite , yet we cannot conceive a●… infinite . god must be infinite . without imperfection . god is of himself eternity . ubiqui y. omnis●…iency . omnipotency . providence , constancy . immutability . gods justice . mercy . as every thing was made , so it must depend upon god. how causes may be free , yet the effects necessary . mans weakness . every thing in man is bounded . the difference of men n their intellectuals . no comparison between god and man. mans natural reason is bounded within the natural world . the object & faculty must be proportionable . our natural ignorance in natural things . the same method in naturals as in supernaturals . mans natural knowledge discerns a supernatural world . a supernatural light must fully discover a supernatural world . man 〈◊〉 naturally an ambition above n●…e . admi●…ation is a kind : of natural faith . the understanding must obey in believing , as the will in performing . a repe●…ition what hath been proved . it is a greater wonder that accidences should become substances in god , then that one substance should become persons . it is a greater wonder that all gods attributes should be but one attribute , then that one substance should be three persons . that gods justice should be his me●…cy , is as strange as the godhead should be three persons . gods attributes as wonderfull as the persons . a brief of what hath been proved . a digression upon the mercy of god. a conference with an angel. the angels wonder at naturall things . a conference with an infant in the wombe . the wonders in nature . the creatures are nothing in comparison with god. gods understanding and will produce persons . the authors private op●…nion . the determinations or traditions of the church , are more then human . the church in effect , doth translate . the personality in the godhead . how the persons are d●…stinct . the godhead being spirituall and infinite , is imparted without loss . proofes of the trinity in nature . the authors private opinion . footsteps ' of the trinity . reasons in nature to prove the trinity . gods prerogative may be examined . a resemblance of the blessed trinity must appear in every creature . the knowledg and love of man , what events it works . the longing of women . two persons become one . the understanding and love are causes as of union so of distraction . how 〈◊〉 the 〈◊〉 of the 〈◊〉 extends . the an●…pathy between the author and the socinians . the excellent use of reason in religion . dumb creatures catechise the socinians . god is mans schoolemaster . man is the end of nature , and therefore cannot end in nature . how man stands naturally affecte●… in religion . faith presupposing , nature . a supernaturall knowledge must conduct us to a supe●…naturall end ▪ gods perfection , consists not in variety , as the creatures doth . the effects of gods power &c. do not alwayes appear . the excellency of gods understanding ●…nd will. what kinde of persons there are in the deity . god only must reveale the trinity . what god did before the creation . mans salva ion hath more reference to the persons , then to his other attributes . the exce●…lency of gods understanding and will. not philosophers , but poets were the priests of the heathen . the 〈◊〉 borrowed from the jewes . reason may ▪ serve to direct morall actions but no●… our faith . this mysterie hath nothing contrary to philosophy . the great assurance or security , which we have for our ●…aith . actions confirm words . the miracles and manner of working them confirm mysteries . works above nature confirm words above nature . in the notes which are plundered and lost . forain authors recommended . no writings extant which contradict scripture . the law ordained to chr●…st . saint john ▪ baptist his testimonies of christ. the prerogatives of saint john baptist. severall miraculous acts of chri●…t . mir●…cles of all sever●…ll kinds . raising the dead , the greatest of mirac●…es . the rashness and haste , used in christ's condemnation . the wonders in christs resurrection . how the text of s john may be understood . notes for div a41434-e9440 the great use of reason in religion . reason an handmaid to religion . reason and sense must join in gods service . mysteries are to be adored , not curiously to be searched into . what god requires of the creatures . god gave some creatures liberty of wi●…l . the fall of the angels . man is a middle creature , between angels and beasts . the angels sin , was greater then mans. the flesh prevailed in man. god used means . what sins could not be in the infancy of the world the devill tempts man. the punishment of mans sin was small . my book of he fall of man. god doth ever use meanes . the treasures of nature . vegetatives . man alone not sufficient to satisfie for sin . god and man must joyn in satisfying for sin . all gods mercies are by christ. a person in the deity redeems us . no dishonor to god to be incarnate . gods infinite love . gods omnipotency . gods experience . gods pa●…lion . the mediator . a new honor of god in his title . the dignity of the creatures by the incarnation . the incarnation is a settlement to the creatures . s. john's testimony of the incarnation . the incarnation proceeds from gods mercy . gods justice and mercy reconciled in christ. the occasion of the sin of angels . christ was not to take the nature of angels . why the second person , rather then any other , should be incarnate . how gods words are verified . the incarnation intimated in mans creation . the first adam and the second adam . the great mystery in gods name . the name of abraham changed . several presages of christs coming . christs god ▪ head prophesied . a temporal messias how improbable . christs coming to judgment . two several natures . similitudes to set forth the hypostatical union . the possibility of the incarnation . the consequences of the incarnation . how the natures were united . no sickness ▪ could befall christ. the circumstances of christs birth . the preparatives to his coming . the gentiles . jacobs expectation . the prophesies of christ. the coming of of eltah . herodians . christ no temporall messias as he jewes expected . the time of his comming . the manner of christs comming . prophesies and preparatives among the gentiles , for the comming of christ. a miracle to confirm the prophesie . the ful●…lling of the prophesie . the prophesies of the sibylls . the sibylls speak very punctually of christ. the religion of the heathen a preparation to christianity . the mother of christ , an espoused virgin . the generall taxing at the birth of christ. the effects which fo●…lowed the emperors edict . why christ was born in a common inn. christ was born in a stable . christ was born in the sixt age . christ was born at midnight . what followed the birth of christ. the martyrdome of the innocents . the keeping of the feast , an argument of the truth . a comparison between christ and moses . signs amongst the gentiles for the coming of christ. the oracles having first acknowledged christ , after became dumb . the miracles which ha●…e hapned in the church . s. peters miracles . where scripture leaves the church . a commendation of the ancient romans . the dignity of the church . the dignity of christian religion . all other religions vanity . a distribution of times . the first ages after christ. the age of miracles and martyrs . the age of confessors . the age of monasteries . the age of laicks . god will govern the world . the contempt of the church . the devills policie . preaching should not exclude other acts of religion . the keeping of the sabbath . none should preach without much study . take heed of apocalyptical doctors . the pulling down of churches . the author ends abruptly . 