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 ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A41434 Wing G1103 ESTC R4826 13082136 ocm 13082136 97249 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. 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. 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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 .