THE SACRED PHILOSOPH …

THE SACRED PHILOSOPHIE Of the HOLY SCRIPTURE, Laid downe as Conclusions on the Articles of our Faith, com­monly called the Apostles Creed.

Proved by the Principles or rules taught and received in the light of understanding.

Written by ALEXANDER GIL, Master of Pauls Schole.

Psal. 116 v. 10.

I have beleeved; therefore have I spoken.

Imprinted at London by Anne Griffin for Ioyce Norton and Rich. Whitaker. 1635

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THE SACRED PHILOSOPHIE OF THE HOLY SCRIPTVRE: Laid downe as Conclusions in the Articles of our Faith, commonly called the Apostles Creed.

Proued by the Principles or Rules taught and receiued in the Light of Vnderstanding.

VVhereby it is made plaine to every one endued with Reason, what the stedfastnesse of the Truth and Mercy of God toward Mankinde is, concerning the attainment of everlasting happinesse: And what is the glory and excellency of the Christian Religion, over all heathe­nish idolatry, all Turkish, Iewish, Athean, and hereticall Infidelity.

Written by Alexander Gil, Mr. of Pauls Schoole.

Psal. 116. vers. 10.

I have beleeved, therefore have I spoken.

LONDON. Printed by Anne Griffin for Ioyce Norton, and Richard Whitaker, and are to bee sold at his shop in Pauls Church-yard, at the signe of the Kings-Armes. 1635.

TO THE RIGHT VVORSHIPFVLL, the Master, VVardens, and Assistants of the Honourable C [...]m [...]nie of MER [...]S in London, my worthy friends and Patrons, &c.

IT is now six and twentie yeares, since by the great love and favour of the Company, I had the govern­ment of that ancient, and religi­ous foundation of Pauls Schole, committed to my trust, and care In all which time (untill Nature gave place unto extreme age and infirmitie) if my abilitie assi­sted with industrie hath advanced those, that were commended to my institution, in manners, and learning; I desire that they may render and attribute the sole thankes unto you. For by your courtesie and discreet libe­ralitie I was cherished, and furthered, not onely to doe you ser­vice in my selfe, but likewise to give such education to my sonnes, as hath made them fit, in their qualities, to performe the like dutie.

Now so it is, worthie Gentlemen, that Nature being not onely declined in me, but almost quite worne out, by reason of a seden­tarie life, much studie, and continuall paynes; I thought it fit, before I goe hence, in gratefull acknowledgment of the ma­ny and great obligations, which your goodnesse hath from time to time fastned upon me, ever since my entrance into your service, [Page] to dedicate the best of my labours to your acceptance. This is it, which if it have the blessing to doe (as doubtlesse it will in some measure) any benefit to the Church and country, wherein I live, I shall likewise intreate them to conferre the thanks upon you, by whom I was enabled to perfect a worke of so high and necessary an argument. I shall not live to receive your thanks my selfe: and therefore I beseech you to accept of them, as the legacie of a dying man, and, with them, the dedication of this worke. Which as it was begun, and finished under your roofe: so I know none more fit to patronize the worke, than your-selves, who have been the Patrons of the author.

Thus in all humility I take leave, committing you to God; my surviving sonnes to the continuance of your love and care; and this other chyld of my old age to your fostering, a more living witnesse of your favours towards me, and my thankefulnesse to­wards you.

Your much obliged Servant, ALEX. GIL.

THE PREFACE to the Reader.

WHen in the yeere 1601 I gave out a little treatise concerning the Trini­tie of persons in the Vnitie of the Deity, for such reasons as appeare therein, I made a conditionall pro­mise of a further assertion of every Article of our Christian faith. This promise of mine hath oftentimes since that beene exacted both by friends, and strangers. That treatise tryed the common fortune of all bookes; some slighted it, because it brought nothing but that which was common, others condemned it, as thinking it unfit that matiers of faith should be perswaded by reason. They of the first sort were not onely mine acquaintance, who might commend my Booke for affection to me, but some strangers, who for their liking of the booke became after­wards my friends. And these encouraged me to the per­formance of my promise. The second sort did not a little comfort me, because I had in no sort troubled the peace of the Church. The third sort have held me disheartned un­till now: for although I there shewed, that even in matiers where faith is most required, both our Lord and his Apo­stles [Page] perswaded by common reasons, as also the Prophets before-time had done: yet though I knew no reason of their dislike, I did forbeare, because I would not offend of ignorance. But seeing the everlasting saving or losse o the soule, is a thing which of all other concernes a man most to thinke of; and that all sorts and sects of men, which farre exceed us Christians in multitude, See Brere woods enquirie of Religion Chap. 14. have hope of immor­tall life aswell as wee, it concernes us not a little to se [...] wherein our advantage is, and what assurance wee have more than they. Now to let passe the false Religion of the Paynim idolaters in Lapland, in Africa, in the East and West Indies, and that great continent of the South; what is our preheminence over the Iewes, Turkes and Heretickes of the former times? of them that are, and still will be untill the time that all things shall be restored? The Iewes hold firm­ly as we, the authoritie of the Old Testament, and denie the New. The Turkes also, though they speake honourably of Christ, as of more than a Prophet: yet of the holy Scriptures which wee receive, they make little reckoning; and although they reade the Psalter Azoa 7 yet they set up their Alcoran as their Idole which they worship. Doe not the fa­thers, Tertullian contra Marcionem, and Augustine de Haeres. Cap. (See also the epistle of Orig. cited by Iohn Picus Miran. pag. 206.) witnesse how the authoritie of Scriptures was [...] ­based by the Heretickes? some they rejected, the rest they corrupted by false interpretations, by adding, and taking away what was for their purpose. It seemes therefore, that the authorities on all sides respectively being of like regard, the maine advantage which we have, is [...]n reason, as it shall hereafter appeare, in every Article of our Faith. And there­fore they that denie us the use of reason in a matier of so great importance as our Religion is, bereaue us of our chiefe advantage; and (as much as in them is) turne us out of the fold of Christ, to chuse at large what Religion we like best. But if man were created in the image of God that hee might know and serve him as he ought, and if common reason rightly guided be that image of God in us yet re­maining, [Page] as it is plaine, because that image and wisdome of the Father is that light which lightens every man that comes into the world, Iohn 1. I see no cause why reason, that especiall and principall gift of God to mankinde, should not be serviceable to the principall and especiall end for which man himselfe is created, that is, his drawing neere unto God by faith in him: for the excellencie of every thing is in the excellencie of the End for which it is. And that common sence and reason have their especiall use in things pertaining unto God, it is most manifest. For all our knowledge proceeds from meere ignorance, first knowing words, by their meaning, then things by sence and experiments, from whence the reason ascending by en­quirie into the causes comes at last into the knowledge thereof, and so unto the chiefest and first cause, wherein alone it findes rest. And seeing man alone of all the visible creatures is framed and formed of God unto this search, by the outward sence and reason to finde the wisdome and power of God in the creature, that so honouring him therefore as he ought he might be made happie thereby: if it bee no way possible by reason and discourse to come to this end, then should God want of his honour by some of those meanes by which it might be given unto him; then should the creature bee failing to man in the speciall use, which he should make thereof to God, then should reason the chiefe facultie of our soule, and principall meanes of our knowledge, have beene given unto man in vaine; that is, as sence is to the beasts, onely for this life; if it were either no helpe at all, or an unfit, or an insufficient meane to know that which is most necessary and worthy to bee knowne; and yet obscure, to stirre up our industrie, that as faithfull servants we may improve those gifts wherewith God hath intrusted us: See Luke 19.1. And so the purpose of God should be frustrate, both in the inferiour creature, and in man, and that in their chiefest and uttermost end. See Prov. 16.4. But these things are impossible, and there­fore wee are commanded Deut. 6.5. to love and serve the Lord our God with all our heart, the seat of reason: 1 King. [Page] 3.12. with all our soule, the seat of the will and understan­ding in heavenly things, and all our affections, there stiled by a word of vehemencie or excesse. And thus doe we ful­fill the counsell of the wise Pro. 3.9. to honour the Lord with all our substance, that is, whatsoever is ours without or within, as sence, reason, understanding, affections, and will. But still you say that reason is an unsufficient meane, and unable to bring us to the knowledge of those things which we are bound to beleeve: for else the Heathen which know not the Scriptures, might have known the truth of Re­ligion as well as we. Ans. There be divers kinds of questions about every subject, as I shewed Log Chap 3. Now the con­clusion or Article of our faith by the Atheist or Infidell or weake Beleever being made a question, the reasons brought are to prove onely that the conclusion is true, not alwayes why it is true: for there be many conclusions in our faith which cannot be knowne and proved prioristicè (as they speake) that is, by their immediate and necessarie causes, seene and understood in the effects necessarily following thereon: for then that humilitie which ought to be joyned with our faith, should bee without reward; but yet the foundation of our faith is sure, because the Spirit of God which understands the things which are of God, hath revea­led in the Scriptures whatsoever is necessary for us to know or beleeve concerning God: & thus posterioristicè or by way of induction are all the Articles of our faith approved by reason: so that our faith and hope are not of things im­possible, but such as are true and necessarie to be. More­over, if there bee but one God, one Lord of all, one faith, the onelie way to come unto God, Ephes. 4.6. as it is plaine there is but one Mediatour, 1. Tim. 2.5. without whom none can come to the Father. Iohn 14.6. It cannot be de­nied, but that the same glorious faith which we are taught in the holy Scriptures of the Old and New Testament (excep­ting onely the historicall circumstances thereof, as names and times, as that the Mediatour Iesus was to bee borne of a Virgine, Mary, and to suffer death under Pontius Pi­late, &c.) must be that very same faith by which all the [Page] Saints of God were saved for above two hundred and fifty yeers before there were any Scriptures written. And there­fore that although this faith was delivered and reverently embraced by the faithfull before the Law of Moses, who also so delivered it, as that they could not looke unto the [...]nd of the law, 2 Cor. 3.13. Yet they who either received it not by tradition, as most of the Gentiles, or understood it not in the Law, as few among the Iewes did, beside the Pro­phets, must of necessity through the light of reason alone hold with us some maine and fundamentall points, accor­ding to which, if they lived in obedience, they might finde mercy, for that whereof they were ignorant, as it is said Act. 17.30 that God oversaw or neglected the ignorance of the time before Christ. For if the representative Priest, by forein bloud found forgivenesse for himselfe and the ignorances of the people concerning all punishment in this life: how much more might the everlasting high-priest by his owne offering of himselfe finde eternall redemp [...]ion for their ig­norances, who sought mercy of God, although they knew him not by whom they did obtaine it? yet might they there­fore assure themselves to obtaine it, because they could not seek forgivenesse but by his Spirit who framed their hearts to seeke it, and therby gave them an earnest or pledge that they should finde it. Compare herewith, Rom. 10.18.20. Ioh 14 6. Now those maine points, of which I spake, which by the light of reason they might know, are these. First, that ther is a God infinite in goodnesse, in glory, in wisdome, in power, as it is manifest, Psal. 19. Rom. 1.19.20. and elsewhere. Secondly, that this God the maker of all things, according to that goodnes, made every thing to an end infinitly good, [...]s farre as the creature could bee capable thereof. And that therefore the happinesse of man could not bee in this life short and miserable, but that his hope must bee for hereafter And therefore thirdly, that hee must needs perswade him­selfe that hee was immortall, and that there was an immor­tall life, at least as appertaining to his soule. Fourthly, be­cause a mans wretchednesse is for the most part from him selfe, in the unlawfulnesse of his owne ill deeds, which pro­ceed [Page] from the bitter fountaine of his affections, and ill de­sires tormenting himselfe: therefore hee must needes con­fesse his sinne against himselfe, and know that hee that finds himselfe so displeasing to himselfe, can no way hope, that for his owne worthinesse hee can any way bee acceptable unto God: and that therefore he hath no succour nor hope, but only in his mercy that hath made him thereunto, if he will, desire, and trust in his mercy. And thus far the reasons of the heathens, and the Religion of the Turkes doe drive them. But here that foolish Religion of the Turkes is con­tent to stay, not holding it necessary to beleeve a Mediator: because (say they) God infinite in mercy made his Creature onely, because he loved it. Thus while they truely magnifie the mercy of God, they utterly forget that hee is Iust. Vnto which infinite Iustice of God if they had taken due regard, the same light of reason would further have shewed unto them, that the soule that sinnes must beare a punishment answerable to his sinne: And because by every sinne against God an infinite Iustice is offended; there­fore it is impossible that any man by his owne righteous­nesse (which can never bee any more than by the Law of God he is bound unto) should bee able to make any satis­faction for his sinne. Vpon which true principle it will follow necessarily in the light of reason, either that there is no possible returne to the favour of God: which con­clusion a man would by all meanes avoid; or else that the reconciliation of mankinde unto God must needs bee by the mediation of a man in every respect free from Sinne, who bearing the punishment due to sinners, might finde redemption and mercy for all them that would beleeve it, and live worthy thereof. But because all men conceived in lust and sinne are originally tainted therewith; for our of uncleannesse who can bring that which is cleane? there­fore must the generation of this Mediator bee wonderfull and not after the common manner of all men; but so that no sinne or taint of the flesh must bee therein. So that being both borne and living, without sinne, hee might by his death become a ransome acceptable for the sinnes of [Page] others. And although reason could not conceive nor finde how this should bee; yet seeing that in the necessitie of the divine justice it must bee thus; reason would as easilie yeeld that it might bee, as it did finde and see the creation of mankinde and the whole creature out of nothing, as by the discourse ensuing it will hereafter appeare. If this were not thus, how should the whole world of Infidels and misbe­leevers bee hable to the justice of God for their ignorance of him, for their neglect, and for their unbeliefe? So ta­king it as granted, till it doth further appeare by the Treatise following, that reason hath right good and necessarie use in the things of faith; it is too manifest, that these wretched times are such as seeme to call aloud for the publishing of some such worke as this: for though the fooles, that have said in their hearts, there is no God, dare not in words profes it; yet by their continuance in their sinful deeds they do pro­claime that their thoughts are so. Neither are they altogether wanting which say, that Religion is but a politicke inventi­on to keep men in civill obedience: but if the conclusions of the Christian Religion bee inferred upon necessarie princi­ples, then are they not made out of policie, as these Athe­ists say, but cannot prove it, except they could also make it appeare that policie was able to make naturall reason. I will not denie that Mahumed setled his religion so, as they say; but hee forbids to dispute of the principles thereof, be­cause it is against both reason and Scripture; and so perhaps it may bee said of those Will-worships that are, or have beene among other Gentiles, to whom God vouchsafed not the knowledge of his Law. But our most holy faith because it alone is true, hath no other author than God himselfe, who hath revealed it by his word: and because no man shall bee excused if hee beleeve it not, hee hath commanded reason, whereof all men are partakers, to seale thereto in everie point: but because in the Treatise before mentioned, and by the whole practice of this booke this thing is manifest, I will here turne mee onely to answer those doubts which may bee brought against the [Page] perswading of matiers of faith by humane reason. First it may bee objected, that the matiers of faith are farre above humane reason, and that therefore it is a great presumption to question or skan them thereby: for it is said by S. Paul Rom. 11.33. that his wayes and wisdome are past finding out. I confesse, we know nothing of God, but what he hath revealed of himselfe by his workes, or by his words, for hee dwelleth in the light that none can approach unto, even as S. Paul speakes there of his calling and election to faith, a will unrevealed: but the Articles of our faith hee hath most plainely taught and revealed. And further to the argument, I confesse that humane reason turning it selfe to behold the divine truthes, is as the eye of a Bat to looke on the Sunne. But yet the eternall and infinite truthes are so apprehended by mans finite understanding, as the light of the Sunne is by the eye, that is verely and indeed the same light, and no other: for though the eye cannot receive all the light of the Sunne; yet that which it doth receive is truly that same light which is in or from the Sunne. But you say, that if in things of common use, as hony, salt, or any other things vegetable or minerall, wee must confesse our exceeding ignorance of their nature, properties and possibilities, both alone, and much more in all manner of compositions; it may seeme that our dulnesse may much rather be acknowledged in things divine. I yeeld not alto­gether to this consequence: for to the knowledge of na­turall things, we have our owne witlesse experience to helpe us, and the deceitfull authoritie of mistaking men: but all those truthes whereon our faith relies, are grounded on the infallible rules of Gods owne word revealed by him­selfe unto us, for this end, that we should not bee deceived or mistaken. And although it was impossible for humane rea­son ever to finde out the conclusions and most fundamen­tall points of our faith, as the mysterie of the Trinitie, the in­carnation of God, the resurrection of the body, &c. yet be­ing by the cleer light of Gods own word made known unto us, we approve the same truth by the judgement and voice [Page] of reason. So the reasons that are brought hereunto are not to establish any truth new or unheard of, but for that faith which was heretofore taught & delivered unto the Saints; & if the reasons of themselves be weak, and by their weakenes shew how mans understanding is dazled at the divine light; yet the conclusions stand sure and unmoveable: but if the reasons bee certaine and true; then questionlesse they are grounded in the Word and truth of God, and the conclusion true, either for the reason delivered, or for a higher rea­son which wee cannot finde. To this purpose the Father Anselm. de Conc. Gratiae & lib. arbit. saith not unfitlie, Sacra Scriptura, omnis veritatis quam ratio colligit, authoritatem continet, cùm illam aut aperie continet, aut nullatenus negat. Quod enim aperta ratione colligitur, & illi ex nullâ parte Scripturae contradicitur quoniam ipsa sicut nulli adversatur veritati, ita nulli favet falsitati, hoc ipso quia non negat, ejus auctoritate suscipitur. Yet you will say, that this endeavour is altogether needlesse, seeing the conclusion of it selfe is more manifest than the reason. I answer; The eye is not satisfied with seeing, nor the understanding with knowledge: and if the eye bee not able to behold the beames of the Sunne, either direct from it selfe, or reflected in a loo­king glasse; yet it joyes to see that shining lampe when his beames are retract, or as it were broken off; as in water, a thin cloud, or a coloured glasse: so mans understanding not able to understand the glorious light of Gods holie truth shining from himselfe, for that is his garment; nor yet reflected on it by his word, a word, like the speaker, of infinite wisdome; yet takes it infinite delight to see, if it be but a glimps of that cleere light, thorow the thick cloud of humane reason, thorow which being refracted, it is better fitted to be looked upon: for because reason and under­standing is more naturall to the soule of man, than to be­leeve, and because the soule as every other thing, joyes in the naturall abilities of it selfe, therefore though the reasonable soule doe beleeve what it is taught by the spirit of Christ instructing it; yet if that blessed Spirit vouchsafe further to [Page] enable the naturall abilities, that it may see the reasons of the lessons taught, it triumphs much more therein: for faith is a supplie of reason in things understandable, as the imagination is of sight in things that are visible: now as the imagination takes the shapes, proportions, and distances of persons and places by their description, til it be better satis­fied by the very sight of the things themselves; so the soule through faith embraceth the truth of that which is taught, and relies on the stedfastnesse of that which is promised, and this in full assurance and hope without wavering. Yet because the things beleeved are of so great importance, it is glad of the helpe of reason whereon to stay it selfe; as a weak man though upheld in his going by one that is strong and able to beare him, yet will not forgoe his staffe, which without further aide could not support him. Secondly, it is objected, that many learned men hold it not fit to exa­mine the things of faith by humane reason. Answer. The 19. Serm. of Athanasius cleerely refutes this opinion by many arguments. And I have knowne some able Prea­chers, as they have judged their hearers fit thereto, to per­swade even the chiefest points of our faith by common reason. And are not the Bereans praised Acts 17.10. because they examined the things delivered of Paul by the Scriptures? And is not reason the Scripture of God, which hee hath written in every mans heart? yet I examine not these things of faith, whether they bee true or no, as the Bereans did; but knowing, acknowledging, and to death holding them true, I bring all the strength of my understanding to approve them so. And although it be not lawfull for mee to handle either sword or speare; yet be­cause I wish well to these holy wars, I have as a stragler brought my baskets of stones, whence the cunning slin­gers our Davids (if they please) may chuse what they like, if any uncircumcised Philistim, shall defie the hoste of Israel. And thereto they want neither reason nor example. For no man makes due account of the Holy Scripture, whose heart God hath not touched, and so is already won. [Page] But there is none so brutish, which doth not willingly hear­ken to reason. And did S. Paul at Athens, or elsewhere a­mong Idolaters, perswade the worship of the true God, and Christ the Saviour of the world by the authority of Scrip­ture, or by common reason, and their owne poets? beside Aratus whose words he cites, you shall finde that his speech is in their owne phrase and stile, and much of the matier in Plato, and in speciall his Phaedon, of the soules immortality. Did the valiant champions or Martyrs of Christ defend the Christian Religion before Ethnick Emperours, by the au­thority of the Scriptures? Did the persecutor Dioclesian give any credit to the holy text, when hee commanded it to bee burnt? Did not the Apostata, nicknamed Idolianus, therefore forbid the Christians to instruct their Children in Gram­mar, Logicke and other liberall arts, because they woun­ded the Heathens with their owne weapons? because they defended their owne Religion, and shewed the madnesse of Idolatry, by common reason? The bookes of Iustine the Martyr, of Tertullian, of Arnobius, and other are yet extant: doe they defend the Christian Religion by Scripture, or rather by reason? by the innocent life of the Christians; and the infinite good which the Heathens themselves re­ceived by them. Who blames the later writers, I meane the Schoolemen, Aquinas, both the Raimunds, and the rest? if their reasons be good, allow them, if ill, amend them. What man of learning, praises not the endevour of the learned Mornay concerning the truenesse of the Christian Religion? The Lutherans, I confesse, though learned, doe not every where like of this learning, because it strangles their consub­stantiation even in the birth. The Papists doubtles as learned as they, yet in this point are much more temperate. For though their transubstantiation cannot stand with naturall reason, yet they doe not therefore thrust the use of naturall reason out of Religion, but confesse Transubstantiation to be a thing miraculous and transcendent. Therefore let these declaimers and froward opposers against reason vanish a­way in their owne opinion; because it is knowne by ex­perience [Page] that none are so forward to thrust new doctrine and rules of life upon the Church by their owne authority, as they that gainesay both reason and authority. Other cavils like to these you may see answered note (a) on chap. 11. where for further satisfaction, the manner of our ar­guing is plainely declared. Thirdly, it will bee objected a­gainst my selfe in particular, that seeing other men have handled divinity by common reason before, my paines herein might well have beene spared; And so much the ra­ther, because that I, neither a Prophet, nor the sonne of a Prophet, might (if any supply at least had beene needfull to their former paines) full well have let this burden alone, too heavy for my shoulders, for them to take up who be­ing profest to divinity, might better have borne it. Vouch­safe to heare: For I heartily professe that this taske had beene fitter for them to undertake, who had both more a­bility, and leasure than I to performe it. But if either they thought not hereon, or held it not fit, or that their paines were otherwise imployed; their greater and more profitable labours deserve more prayses. And though I have stood all day in the market, because no man hath hired mee; yet seeing I would as fame have the penny as he that hath borne the burden and heat of the day, I would not bee idle. But because the knowledge and study of heavenly things, and the meanes whereby the soule may bee saved, concernes all men alike, even Amos among the herdmen of Tekoa, asmuch as Azariah the Priest in the Temple of Ierusalem; And that every one as he hath received, so is hee bound to make ac­count of his talent; Therefore although the burden I con­fesse, was more fit for a man in the strength of his memory and understanding and too heavy for mee now wasted in seventy yeares, with age, sicknesse, and continuall paines, yet I trusted in him that directed my heart to take it up, that hee would give mee strength in some sort to beare it. But concerning those men that have laboured herein before me, although I praise their paines, yet I thinke them nor fit for every mans use. Aquinas according to the greatnesse [Page] of his active understanding in his bookes against the Gen­tiles, hath moved an endlesse number of questions, of which (as it seemes to mee) many are very needlesse and imperti­nent to this my purpose, and would draw an English Rea­der into a maze out of which hee could hardly winde him­selfe. Raimund de Sabunde though his writings be easie and quicke, yet his matiers are scattered, and not according to that method which I intend. Savanarola wanders up and downe, meanes well, saith something out of Thomas; but in his Triumphus Crucis, as in all the Schoolemen, and so in both the former, very many things are left our, which most ne­cessarily belong to this our purpose, and many things brought in, which are not here at all questioned. Mornay though he deserves much praise for his great reading, and his plaine and easie stile; yet beside that which hee per­swades concerning some few questions here moved, hee referres us to the Scriptures for proofe of the rest. A most certaine proofe indeed, and above all other with a Christi­an: but my purpose is to adde an overplus of proofe to the perswasion which the Christian hath; and to justifie his faith against all adversaries, not by authority of Scripture onely, which with Heretickes, Turkes, and Infidels is of small regard. Moreover that which he perswades, is by rea­sons in a manner altogether inductive: which kinde of proofe, although it bee more usuall in the Scriptures than a­ny other, and is of force sufficient with them that hold the principles and maine grounds of Religion, for whom only they were written, and not for them who are without, Rom. 15.4. yet with infidels or adversaries inductive arguments are of small force, except they be layd downe with their sup­position as I call it, log. cap. 14. For otherwise the understan­ding hath no foundation wheron it may stay it selfe. And he that in matiers of faith brings in reasons which are not of force to compell the understanding to yeeld to the truth, gives occasion to infidels and Atheists to scoffe at Religion, and leaves the wavering minded more unsetled than be­fore: As I knew a young Scholar, who reading Euphues, [Page] refuting his Atheist by such slight inductions and argu­ments, onely probable, became much perplexed in his minde, till it pleased God by his light to settle his under­standing. The reasons of Raimund Lully and his manner of arguing gives more full satisfaction; And hee it is from whose enlightned Spirit I borrowed most, because hee one­ly of the rest hath written particularly to almost all the Ar­ticles of the Creed: yet that treatise hath great need, both to be cleered, and of supply. And although for examples sake in his art generall, and inventive, hee handle some of the questions, yet while he strives therein to shew the use of his art, rather than the truth of the things, hee proposeth his rea­sons with great confusion, and exceeding difficulty to bee understood, as it will easily appeare to him that reades him. But to yeeld that, I tooke my light from those illuminate doctors Aquinas and Lully (for I seeke not mine owne praise, but the manifestation of the truth of God and the joy and comfort of the Christian soules among mine owne nation) was the light theirs? is not reason the common light of every man which can either finde it out, or see it being found? is the light in a Church his light that made the windowes thorow which it shines? what interest hath he therein more than any stranger that injoyes the light, yet knowes not the mason? But if my knowledge of the ma­son, that is my reading of Aquinas, make the reasons his, then his reading of Aristotle shall make the reasons Aristo­tles, from whom hee hath gathered his reasons, some where whole and entire, every where from his principles. And so if my reasons gathered from the practise of Raimunds art, or from his owne practise, bee therefore Raimunds reasons, because he delivered that excellent art, then the light shall be the Masons. But if they for their goodly buildings, made Bay windowes to let in much light: And I for my low, yet sure built house have made but casements and loopeholes, yet so disposed them as they may let in light enough to ligh­ten every corner of my little roomes; Let everie one that is pleased come in and enjoy the benefit of the light, and [Page] thereby behold the truth of God, and rejoyce in His light; And when hee understands the reasons; let him account them his owne, either to strengthen himselfe and others thereby against misbeleefe and doubting; or especially a­gainst such as shall either wilfully or ignorantly withstand the truth. And if I for my long and great study earne not so much as the name of a diligent translator, or an Abridger, or a gatherer hereby; yet if any man gather either profit or content, I shallbe glad, for the paines that I tooke herein, brought unto me an abundant reward. And having thus defended my selfe I will tell you, for what reasons I have at last taken heart, to discharge my selfe of my former pro­mise. First of all, when in the earnest thought of these things, I found that the holy religion of the Christians, howsoever tryed by Scriptures or by the cleere evidence of under­standing, had such light and manifestation of the truth therein, as that all the darkenesse of hell could not dimme it I confesse I had such assurance of joy therein, that I jud­ged I ought not to conceale it alone. For what greater joy can any man have in all the miseries and discontents of this wretched life, than to know and see; that his hopes propo­sed for a better life are such as cannot faile? then to see the exceeding mercy of God such, as that hee requires nothing to bee beleeved for which hee doth not abundantly satisfie the understanding, if it will enlarge it selfe, and desire to be satisfied. Is it nothing that the mouthes of all Hereticks are stopt hereby? I meane not every difference in opinion to be an heresie, no not in an Article of Faith, but there is not any heresie in any maine point, but by the strength of rea­son alone, it may be overthrowne, as it will hereafter at large appeare. Besides when the Christian Religion is found to be so reasonable, and to stand on such sureFundamenta ejus in montibus Sanctitatis. i. Scriptura sacra, et ratioris. Psal 87.1. Foundations, as that it only is able, only worthy to binde the conscience of a reasonable man; whereas all other religions, or rather false worships, although examined in themselves onely by their owne principles, are found to be false and against com­mon sense: what triumph is this of a Christian over all [Page] Heathens and misbeleevers, that, will they nill they, if they will bee men, and stand to reason, they must confesse that the Christian religion is onely true. And seeing the world hath beene called to the marriage of the Kings Son, Luc. 14.16, &c. First by the voyce of nature, declaring the wisdome and power of God in the creature, and that they that were so called would not come, because their mindes were set on earthly things. Secondly by the Law: but the Iew who sought righteousnesse by the Law, would try what his five yoke of oxen, that is, his keeping of the Ceremoniall Law, contained in the five bookes of Moses could doe, and so would be excused. Thirdly by the Gospell; but the car­nall Gospeller and false Christian could not come, because he is marryed to pleasure, and worldly lusts; what remaines but that they who are yet strangers, and walke in the broad wayes of sinne and the by-paths of their owne inventions, should by reason, that servant of God bee compelled to come in? And seeing the time cannot bee farre off, that all the nations of the earth are to bee called to the knowledge of Christ; For great shall his name be from the rising of the Sunne to the going downe of the same, Psal. 103.3. What hinders that the truth of Christ bee taught according to common reason, whereto every man doth listen? For it cannot bee but that all Idolatry and false worship, all here­sies and dissentions about Religion must then cease, when the truth is taught in the evidence of that Spirit whereby e­very man is guided. For as God made man reasonable, so doth hee command nothing to bee done which in true rea­son is not the best: nor require any thing to bee beleeved, which in true reason is not most true. You will say, is there no difference then betweene faith and reason? yes, very great. For Reason is busied in the proofe of some generall conclusion which is to bee held for a truth, and so received of every man; but faith is the application of that conclusion to a mans owne selfe. As if it be concluded, that because Christ being so conceived and so borne had no sin, and therefore he suffered not death for himselfe, but to save [Page] them that should beleeve on him: faith applies this generall conclusion thus: but I doe beleeve, and therefore I shall be saved. Now this application is not made by reason, but by the speciall instruction of the Spirit of God in the heart of the beleever, although it were inferred upon such a conclu­sion as was proved by reason. I have not endevoured herein to heap up arguments by numbers, but by weight, and ther­fore have I let passe all reasons from forrein autority, and all that were but likely onely, and of small importance, nei­ther have I brought any one, but such as seemed to mee suf­ficient of it selfe to confirme the question. The reasons here used are for the most part from the goodnesse, power, wisdome, and other dignities of God; because the questi­ons are concerning the things of God, and no arguments can be of greater force, and more immediate, then such as are drawne from the verie being or immediate properties of the things in question, they are handled by necessities, and impossibilities, to shew that all things that are, and are not, stand for the truth of the promises of God to us, that by all meanes wee might have strong hope and comfort in Christ. And though I sometimes bring one argument for divers conclusions, yet it is not therefore of lesse force, no more than a good toole is of lesse worth because it serves for di­vers uses. I have studied for plainenes as much as I may; and therfore have I sometimes handled the same reason both af­firmatively and negatively, that he that cannot take it with one hand, might hold it with the other: & for that purpose also are divers reasons brought, though all satisfying (as I thinke) yet perhaps all of every one not equally under­stood: but he that understands all, may upon these grounds or the like, bring many other to the same purpose, and give glorie to that infinite mercy, which hath so fortified this glorious truth which hee hath bound us to beleeve, with such walles, bulwarkes, ravelings and counterscarpes of reason, that all the power of hell, all the batterye of Atheists, Turkes, Iewes and other adversaries, shall never bee able to overcome it. And because a little light is soone lost, if di­spersed, [Page] as in the Starres called Nebulosae, and those of endlesse number and distance in the milkie way; I have proposed the reasons together in as short and few words as I can, that the light of the reason may more easilie appeare. For oftentimes while men desire to enlarge themselves, the reason vanishes into words. The autorities of the sacred Text I bring as need is, that the Christian may see whence the Article of faith in question is taken, and whereon it is grounded, and that in the proofe thereof I bring no o­ther doctrine than the holy Scripture doth teach. Let no man carrie my words or meaning awry: for although in this search of causes and reasons, other conclusions offe­red themselves, yet I held it not meet to propose any other things than the holy Church of old thought fit to be held as sufficient for the saving faith of Christians, conteined in the Creed which is called the Apostles, as being gathered from their writings, and that according to that order as it is therein delivered, yet with such prefaces and notes, as the necessitie of the things did drive me unto, leaving those other things to the higher speculation of them, whom God shall vouchsafe to enlighten for their further progresse from faith to faith, from knowledge to knowledge, till all the holie Church come to bee partakers of those things new and old, that are kept for her in store, when she shall come unto the fulnesse of the measure of the age of Christ; that is the perfect knowledge of all those things which our Lord in his time taught his Disciples, who were not able then to beare them, till they had received the light of the holy Spirit from above. If any man learned bee pleased to read in this booke, let him forgive me the harshnesse of my speech, being to teach the unlearned in English a language not taught that nicetie of words, whereby to expresse the difference of things, which I easilie hope he will doe, be­cause hee knowes that the infinite differences of things do much exceed the sharpnesse of our understanding, and yet the subtiltie of mans understanding doth goe farre beyond the rudenesse and scarcitie of all words and speech. The [Page] Treatise, whatsoever it is, with all humilitie and reverence I submit unto the undefiled Spouse of Iesus Christ my dearest mother, the Church of England: and if I have done any thing herein which is pleasing to God, or usefull to his Church, let the glorie bee given to him, by whose onelie mercie and favour I have beene enabled to performe it. But let his holie Church graciouslie pardon whatsoever is herein amisse through my weakenesse, or errour: And if any thing bee offensive; let it by her censure, be as if it had never beene written or thought of.

Alexander Gil.
Reader.

BEcause the Printers are unwilling to be troubled with notes on the sides; therefore the authorities, and references are put in the leafe th s marked (ooo) but seeing the words and their meaning are perfect in them­selves, beside those references, you may passe over all such places without hurt to the sence, except you thinke good to try it by the au­thoritie.

Ianuary. XXXI. 1634.

PErlegi uniuersum hoc opus, cui titulus (The sacred Philosophie of the holy Scripture laid downe as conclusions, &c.) quod continet in toto paginas, 492. aut circitèr, in quibus reperio ni­hil sanae doctrinae aut bonis moribus contrarium, quo minùs cum utilitate publicâ imprimi queant; ita tamen, ut si non intra quinquennium typis manden­tur, haec licentia sit omnino irrita.

Guil. Haywood. capell. domest. Archiep. Cant.

THE ENTRANCE to the Treatise.

LUKE 12.57.

VVhy even of your selves judge ye not what is right?

THe principall virtue of mans soule is Reason, unto whose power the soule would have every thing subject, if it might; because that is the Standard to trie the truth; in the knowledge where­of principally the soule is delighted But because arguments alwayes appeare not, by the weight of which reason may try the truth; the soule is content to beleeve or unbeleeve such things, as it cannot trie by reason; either for the credit of the au­thor, or for the desire which it selfe hath, that they should be so, or not so. The first degree then of the powers of the soule above reason is faith: but because the soule is loth to bee deceived, therefore will it not alwayes come so farre as to beleeve, or dis­credit a thing, but is content to hold it in opinion: and yet upon a more sleight view, to suppose something to be, or not to be, true or false for a time: for a man may suppose that to be, of which he will not entertaine an opinion that it is, yea and have [Page] an opinion of that, which he doth not constantlie beleeve; yea and beleeve that for which he cannot give a sound proofe that it is. So that faith, opinion, and supposition, are of larger com­passe one than another, and all of greater circuit than reason Yet because the imagination that lovely Dalilah is ever service­able to reason her Samson, though never faithfull; and be­cause there is nothing in any of these three, which the imagina­tion dares not be busie with; therefore by the helpe of imaginati­on, reason enquires into the workes of all these, using thereto saying and gain-saying, likelyhood and unlikelyhood, and argu­ing on every side, till it come to a conclusion, in which it will rest, at least for a time. And as every minde or soule is more noble and excellent than another, (for there are many more de­grees of excellencie in spirituall substances than there bee in bo­dily) so doth it exercise it selfe in the most hard and excellent things. And to set all other matters aside (for all other are farre beneath the knowledge of God, and the assurance of our faith in him, which is our present search) let us see by what degrees we are come unto that taske which we have undertaken.

Religion is a band or tyall of the conscience in things pertain­ing unto God, in respect of the excellency of the reward to them that doe well, or of the punishment of them that doe ill: for there was never any religion true or false, but it was set in the service of some God, whom the worshippers beleeved to bee just in re­warding both good deeds and bad, and that not only in this life, but much more in another, where they perswaded themselves the soule was immortall, as one of their false prophets truely said, Virtus recludit non meritis mori Coelum.— Seing then that religion (as every other thing that is reasonably undertaken) proceeds from the knowledge of the End; and that all religion doth suppose an everlasting happinesse, or punishment to the soule in immortality (excepting only that of the pestilentiall Sect of the Sadduces, who though they confessed God, yet thought that the promises and threatnings of the Law stretched no far­ther than to this life only, and therefore denied the resurrection, the soules immortality, Angels, Devils) It might seeme that I, who enquire of religion according to the discourse of reason, might hold it sufficient to lay downe the reasons of the positive [Page] Doctrine without any mention of heresies or contrarie opinions, and that I ought first to enquire,See Chap. 39. whether there be any such happinesse at all, as is supposed in the life to come.See Chap. 40. Secondly, whether the soule be immortall, and so capable of eternall hap­pinesse. Thirdly, whether the soule although immortall, doe re­maine a separate and an entyre being by it selfe, or whether when it departs out of the body, it doth not returne into the Chaos of life, as a drop of water falling into a river: for if any one of all these points faile; that is, if there be no happinesse at all af­ter death, or if the soule enjoy it not, because it dyes, or if that happinesse be not peculiar and entyre to the soule by it selfe, and in it selfe, then the end of all our religion is utterlie frustrate. But for the present, they shall be onely as postulata, or suppositi­ons; the proofe shall appeare hereafter in the Article of Ever­lasting life. And concerning heresies, I confesse that in this disputing age, wherein men will rather seeme to know, that they may oppose the truth, than willingly to submit themselves there­to, I had great doubt in my selfe, whether by the remembrance of them, I might not give occasion to such as itch after opinions, to be tainted with these stinking ulcers, or at least cause a doub­ting, or falling away of them that are weake, when they consi­der the diversities that have been, and still are concerning re­ligion. But when I remembred the saying of S. Paul 1 Cor. 11.19. There must be heresies even among you, that they that are approved might be knowne: I supposed that this benefit would grow thereby, that men in the examination of opinions might be more firmely grounded in the truth of God, while they take heed to his word, as to a light that shines in a darke place. Therefore as Mariners set Buoyes and Seamarkes for avoyding of shipwracke; or as Physicians describe Aconitum and other poysonous herbs, that they may be avoyded, so are these heresies here set out.

Moreover in this triumph of the truth of Christ, a great part of the captive traine should have beene wanting, if they had not been driven before the triumphant Coach: Whereas now the Christian may have comfort to see how the truth hath been fought against, but yet hath overcome; hath beene besieged, not taken, battered, not shaken: so that hereafter he may contemne [Page] the force of any adversarie. And for feare of danger, I thinke there is none, when both by Scripture and reason these heresies mentioned are so utterly overthrowne. But if any contrary to both these will yet bee licking of that foule vomit, Let him that is filthie, bee filthie still; and let him that is holy, be holy still. The heresies I mention under the most usuall and knowne name, not reckoning up for ostentation, all those that were fol­lowers of that opinion. The word Heresie I use at large, for any opinion which a man doth chuse to maintaine against the truth; knowne or unknowne. And herein I put not onely the perverse opinions of them that have beene called Christians, but also those false positions of the Heathens, who profest Philosophie, of whose traditions and false principles we are admonished to be­ware Col. 2.8. And these things being thus remembred, let us now with due reverence and regard first be assured, That God is, that we may know what that glorious truth is, which is the ground and rule of all truth, and the foundation of our most holy and Christian religion: because that this foundation being once laid, the spirituall building of our most glorious faith may on that firme Rocke be raised up in all the parts thereof perfect and entyre. And as we know that the author of all truth hath no need of our Lye, whereby to be justified: so where the truth is manifest, let us not shut our eyes against it, because we know that it is the shine of his being upon our understanding; and that for this end, that our understanding and will being enlightned thereby, we may find the way to everlasting happinesse.

ARTICLE. I. J beleeve in God.

That GOD is. CHAP. I.

IN the Grammaticall interpretation of the words, I follow onely that sence which the Church of England holds; my pur­pose is not to dwell therein, but onely to ascertaine these doubts where about question may arise.

Therefore let the Atheist heare, and the foole that saith in his heart, There is no God: for certainely, There is a God. And although no word or speech can bee uttered, of which it is confessed that it is true or false, but that it doth from thence follow necessarily That God is: yet I will take onely those neerest attributes, which we know to belong essenti­ally unto him, and so affirme that by this name God is meant a being eternall, and infinite in all perfection of goodnes, wisdome, power, will, truth, virtue, glory, and all those excellencies which may be in so glorious and infinite a being. And againe convertibly, that this being most perfect in infinitie, eternitie, goodnesse, wisdome, glorie, &c. is God. The first reason is from the eternity.

If there bee not a being which had no beginning, then that which was first existent or begun, must bee a beginning unto it selfe, by causing it selfe to be when it was not. But it is impossi­ble that any thing should be a cause, and not be: for so should it both be, and not bee. Therefore there is an eternall being, the beginning of all things, himselfe without beginning. And that eternall being is God.

[Page 2]2. Seing there is being which could not possiblie raise it selfe out of not being; it followes, that being was before not being, and ther­fore of necessitie must be eternall: for otherwise there was a(a) time wherein it might be said, that being is not being, and so not being should have been eternall, and(b) contradictories might have stood together; that is; not being in eternitie, and yet eternitie is most of all being. But these things are impossible: therefore there is an eternall being, and this eternall being we call God.

3. Eternitie is. For neither can Nature which in continuance tooke her beginning together with time: [...]or yet can mans under­standing put any point of beginning in continuance, before which some other continuance may not be understood to be. Therefore all Nature and Reason must needs yeeld, that there is Eternitie. Therefore there is an eternall being: for if in eternitie you put pri­vation, or not being, it would be impossible that any thing should be brought out thereby. Therefore God is.

4. Whatsoever enforces the privation, or taking away of a being infinitely and eternally good, brings in an infinite and eternall ill: But to deny that God is, enforces the privation or taking away of a being infinitely and eternally good: Therefore to denie that God is, brings in an infinite and eternall ill. Heare Atheist and consider, how thou doest put ill to have the prioritie before good, both in being and in action: For that which is first, must needs be a cause to all things that follow; so that the cause of all things being ill (every effect necessarily answering the cause) every thing should in the very being have beene ill: whereas ill is onely morall in the wickednesse of the qualities, or action, not of the being. [Gen. 1.31.]

The greatest excellencie or perfection of every thing, is in the likenesse thereof unto the first cause: but every thing is more ex­cellent in the being thereof, than in the not being: therefore in the being it is most like the first cause; whereupon it followes that the first cause of all, is most of all being: therefore before not be­ing, and so eternall. And that is God.

All truths inferior and created, depend necessarily upon a supe­rior and increated truth: for nothing can be in the effect, which is not first in the power of the cause. Wherefore seeing no space can bee given so great, but that it is possible for the understanding, a created being, truly to conceive a space yet more large: nor any number so multiplied, but that still a greater number than it may be given; the understanding must needs yeeld, that there is a being infinite in extension, that fils all space, and yet is infinitely greater than it: and a wisdome or mind numbring, which is also infinite, which no number can either exceed or equall, but only that most simple unity of his owne most pure and absolute perfection.(c) Therefore there is a God.

Notes.

IF any man desire to see other reasons to this purpose, let him reade those arguments that are brought by Tho. Aquinas lib. 1. cap. 13. contra Gentiles; & Sum. Theol. part. 1. cap. 2. out of Aristotle, and out of Thom. in Savanarola in his booke called Triumphus Crucis, cap. 6. The arguments also, that are here brought in the chapters following to prove the Eternity, Infinity, Omnipo­tency, &c. of God; doe prove that there is a God: for because these termes are conuertible essentially, they are so many severall demonstrations of the same thing, as was shewed log. chap. 18. n. 3. And so no lesse are all those argu­ments for proofe of this question, which follow in cap. 13. against the Eternity of the World. The inductive arguments of Cleanthes you shall finde in Tullie de Nat. Deorum lib. 2. and out of him in Philip Mornay, Of the truenesse of Christian Religion. cap. 1. and in Peter Moulin de Cognitione Dei, and others.

(a) There was a time] Time is commonly taken for a certain continuance mea­sured by the motion of the heavens. But here it signifies at large and improper­lie as much as any lasting continuance, or duration which may be thought distin­guishable in Eternity.

(b) Contradictories, Reason 2.] The second part of Logonomia, which I call Logicke, written by mee, among other reasons there mentioned, was especi­ally meant to be an helpe to them that needed helpe for the understanding of this booke. And therefore for this, and all such dark words, you that need helpe must seeke it there; and having read that booke diligently first, and some­what understood it; you shall come better furnished to this booke, or the like; and let this note be sufficient for all such words of art as this.

(c) Therefore there is a God.] All these reasons conclude directly the being of that one onely true God whom we adore. And as there was never any nation so barbarous, which did not confesse some God; one thing or other, which their imaginations leade them unto: So have few men been found so shamelesse as to deny it. Yet if any such there be, as Diagorat of Melos, and Theodorus of Cyrene were said to be: they shall be reckoned the principall hereticks against this conclusion. Protagoras also shall goe in that number, because he made it doubtfull whether there were Gods or no; whom the Athenians did therefore banish, and burnt his bookes. The second sort is of Paynims and Idolaters; who in stead of the true God worship false gods, Idoles and devils Ephes. 2.12. The third sort of Atheists are they, who although they denie not God in their words, and being overcome in their consciences cannot denie him: yet in their actions and affections have no remembrance and regard of him. These have the sentence of their judgement already pronounced upon them Psal. 9.17. For whosoever prefers any thing before God and his feare; either honour, riches, pleasure, the favour of men, or whatsoever else; they set vp other gods, and so forsake the true God, and his Religion, which had not power over their consciences to bind them to his feare. For he, that comes to God must beleeve that he is, and that he is a rewarder of them that seeke him Heb. 11.6. A fourth errour is of them, who make the idoles of the heathens to be the same with the true God, knowne and worshipped among the Hebrewes, blessed therein above all people, because [...] was their God. Psal. 144.15. & 147.20. You shall have their opinion delivered by Hermesianax, translated by Mr. G. Sandys. lib. 2. of his Relation.

Pluto, Persephone, Ceres, Ʋenus, Love,
Triton, Nereus, Thetis, Neptune, and Iove.
Pan, Iuno, Vulcan, He with th'awfull rod,
Phaebe, and Archer Phaebus, all one God.

And so all the Panim Idolaters, in spight of their noses, shall be worshippers of the true God. But how agrees this with the truth of the Scripture Deut. 32.16.17. where strange Gods are called devils. Psal. 106.36.37. They ser­ved idols and offered unto devils. 1 Cor. 10.20. The Gentiles sacrifice to devils, and not to God. But hath not this opinion gotten strength of late, when we are taught to beleeve by S [...]nf. & Park de descensu sect. 6.7. &c. that these Heathe­nish devils had their names also from the glorious names of the true God? And for this purpose we must of Elohim have H l on. But if I should not be [...]ccessary to this folly, I would aske why not rather of [...] Eliou? especially, seeing the interpretation [...], and [...] Pag. 11. bind vs thereto, from the significa­tion of [...] which signifies Strong and yet the fiction of the Sunnes horses proved out of Chrysost. sect. 7. would have fetcht it better and with lesse dishonour to God, from Helias. Will you have any more? then of [...] shaddai take Di [...]: So this rare Cabalist takes the Epithete of the blessed God, Gen. 17.1. to the prince of their devils, of [...], which we read Jehova; you shall have I [...]o, Euios, Phaebos, Bacchos, I, and the Peruvian Hi [...]h: and of Adonai, the lovely boy Adonis: horresco referens. And Anion the B [...]asilian devill, and Kiwassa the idol of Virginia, if they had thought on't, with as much likelihood. But it is proved by the authority of the devill of Claros himselfe,

Cunctorum dicas supremum numen Iao;
Hic tibi vere novo sit Iupiter, Helius aestu;
Dis, eum saevit hyems; Autumno mollis Iao.

And againe, the Rhodian devill said asmuch,

Magnum Atton placate deum, qui castus Adonis,
Euios est largitor opum, pulcher Dionysus.

The devill is a Lyar from the beginning; And I easily thinke, that hee would and did helpe the Heathen to beleeve all Hesiods genealogy of the gods: And that hee would as willingly suffer them to prophane the holy titles of the onely true God for their greater condemnation, that would attribute them unto him. But if the Heathens would falsely give these names to theirDeuils See Aug. de [...]v. D. lib. 9. cap. 23. Gods, a Christian should avenge that unjust claime, and not with such hard strayning thrust them upon them. And how sticks this with their owne learning, that Moses, who was never called Iehova, should bee Bacchus, and the hill Sina, the citty Nisa? and Arabia, the India to which Bac­chus went? Did any Geographer so describe the earth, as to bring India into Arabia? Father Ptolomie tels us, that no part of India is neare to Sina by forty five degrees, which of the Aequators longitude is two thousand seven hundred miles. And the history of Alexander refutes this fancy Iust. hist. lib. 12. So Ioshua is sometimes Hercules, sometime Apollo: And Deos and Deus were used for any God indifferently; but [...] began to be restrained to the true God. When? where? by whom? in prose, or in verse? he lookt on [...], and did but thinke so. Is not this that [...] that shreeves himselfe to his wife Iuno for all his slipperie prancks with Danae, Sem [...]le, Latona, and the rest? Ili [...]d. ξ. that threa­tens to clapper claw her Iliad. [...]. that gaue her the strappado with two Anvils at her heeles? Iliad. [...]. yet see how we are bound to beleeve it. Ante haec tempora repertum non putamus, qui hanc ex literarum hyperthesi theologiam vulgarit. —feli­cia tempora quae te! But if you take away (hanc) the rest is the praise of the Ca­balists. Read Iohannes Picus de Mirandula, Archangel. Reuchlin, and in speciall his books de Verbo mirifico. But to what purpose is all this grammar learning, which he presumes to know alone? did ever any man brag so loud for two sheets of paper? forsooth, to prove that Hades is derived of Adamah, it proves it not. But I will rather give it, than I will trouble you further with it.

CHAP. II. What God is, And that He is Everlasting.

HOw is it possible to define or bound an infinite Being? If we looke upon the Creature to find a name for him thereby, though Hee bee the cause of all, though all things speake his praise; yet Hee for ever dwelt in Eternity, before any thing in the Creature was. If wee looke upon the excellencies of the Creature, the goodnesse, or wisdome, or power, or glory, or virtue, or whatsoever else our words or thoughts can reach unto; yet all these excellencies are from him, the footsteps onely of his passage by them. The whole Creature therefore with all the excel­lencies thereof cannot afford him a name, whereby to know what his Being is: So wonderfull is He, so superexcellent above all names. Yet such is his mercy, as that in his holy word, he hath been plea­sed to lisp with us, as a mother with her infant, and to give us names as certaine remembrances whereby our hearts may be lifted up un­to him. Of these, some are given onely by way of comparison, of which you may reade more in the 8. Chap. Some are onely ne­gative, by which we may better understand what he is not, than what he is, as S. Paul speakes 1. Tim. 1.17. Vnto the King Everla­sting, Immortall, Invisible, the onely wise God be honour and glory for ever and ever, Amen. Other attributes we give unto God, which sig­nifie perfections supereminently; as that he is the Chiefest good, the first beginning, the prime and principall perfection, and such like; whi [...]h although by the force of reason we are compelled to give vnto God: yet because these generall expressions are too farre from our experimentall knowledge, we attribute unto Him better, and more fitly those perfections for which we have example in his word; wherof there be certain likenesses and experiments in the vi­sible creature; which because it is his workemanship, we know there can be nothing therein, which is not supereminently in him that is the cause: as goodnesse, wisdome, vertue and such like; wherein af­ter a sort we are his image. Now among these, there can be none like that description which God doth make of himselfe Exo. 34.6, 7. where, of fifteene attributes which God doth take to himselfe, the first three shew to us his eternitie, his infinitie, and his omnipo­tencie, one his truth, eight (according to the number of the bles­sings Matth 5.) are all of mercy; three onely concerne his justice. And all th [...]se things follow necessarily one upon another.

For if God be without beginning (as was shewed before) [Page 6] Cap. 1. Re. 1.2. &c. it must needs be, that he be also without ending: because, He can have nothing before him, and so can have no su­periour which might bring him to nothing. Therefore God is eternall, both before, and after; as they speake, à parte ante, & à parte post. Now eternitie is an infinite continuance, therefore whatsoever is eternall, is also infinite. Moreover whatsoever hath infinite continuance, hath an infinite a power to continue infi­nitely. Therefore God is Almighty, and of endlesse power. By this therefore that God is everlasting, infinite and almighty, we may very well conclude, that this glorious Being is most worthy to be God; seeing nothing can be before or after him, being eter­nall, nothing greater than he, nor yet equall unto him, seeing he is infinite; neither all things, nor nothing able to resist him, be­cause he is Almightie. If God then be most worthy to be God, it is necessarie that he be most wise, most good, most true, most mercifull, most just, and most glorious. For otherwise he were neither worthy, nor yet possibly could he be God, if any thing might be more wise, good true, mercifull, just, or glorious than He. Therefore God is wise, and wisdome it selfe, good, and good­nesse it selfe, true, mercifull, just and glorious, truth, mercie, justice, and glorie it selfe. Neither can he move, or be moved from place to place; who fills all, and is infinite beyond all places: Neither can he be subject to any accident, whose being is most sim­ple and pure perfection. And this is our God, thus described, as farre as the dimme sight of our understanding is able to descry him. But that the truth of all these things may better appeare; seeing we now lay the ground of those proofes which must follow here­after: you shall for every one of these, or as many as is needfull, have a reason or two, and first.

That God is Eternall or Everlasting.

1 IF God be not eternall, then it followes that he was brought forth from not being, into being: but it is impossible that God should be brought forth from not being into being: for not being cannot be a cause: or if he were brought forth from not be­ing by another that was before him; then should that other bee more worthy to be God. But this is confessed, that nothing can either be, or yet be conceived to be more worthy than God. Therefore God is, and was for ever that which he is: and what­soever hath been for ever, hath power to continue for ever: for otherwise the act of being should be without the power of being (that is to say, a thing might be when it were not possible to be) but that is impossible. Therefore God is everlasting, and can nei­ther have beginning nor ending.

2. Whatsoever is being, and once was not, must of necessitie bring on the being of some cause which brought it to that being [Page 7] which it hath: for nothing which onely may be, can come into perfect and actuall being, but by such a powerfull being, as is al­ready actuall. Therefore there is either one first and chiefe being, the cause of all things, which is of it selfe actually perfect, and pow­erfull eternally; or else nothing at all is, or else there is a subordi­nation of causes infinitely. The former of these two is false and against sence: for I am, and thou art; the latter is impossible: therefore the first is b necessarily true. Now the falshood of this later appeares in this; for if there be a subordination of causes in­finitely, then seeing every effect is brought to perfection in a finite time, it must follow that c infinite causes may worke in a time finite, and so infinite may be in that which is limited and finite. But this is impossible; therefore there cannot be a subordination of causes infinitely. Moreover seeing every effect doth naturally answer the cause thereof, and seeing the effects are of so different kinds, it must follow, that there is not onely an infinite subordi­nation of causes; but also that there be infinite subordinations of causes of kinds infinitely different, according to the different ef­fects brought forth. But this is impossible: for the causes being ordained for the effect, and the effect being the end of those causes, that which is finite should be more noble and excellent than that which is infinite. Thirdly if there be a subordination of causes in­finitely, of which one is moved orderly by another, it must needs follow that there is no moving, and consequently no causing at all: for every cause being moued by that which is before or above it, if there be no first cause given, there can be no moving. But it is ap­parent, that in infinitie of causes there can be no first nor last, and so there should be no moving, nor no immediate cause of the effect. Therefore there is one cause of all, which is infinite and eternall.

3 If God be not eternall, then either the world was a begin­ning unto it selfe, or else it was eternally, and so shall continue eternally. But neither was the world a beginning unto it selfe, as is proved Cap. 1 Re. 1. neither is the world eternall, as shall be proved Cap. 13. Therefore God is eternall.

4. And this truth of Gods everlasting being, the holy Scripture teacheth every where, as Gen. 21.33. And Abraham called on the [...]ame of the everlasting God. Exod. 15.18. The Lord shall reigne for ever and ever. Deut. 32.40. I live for ever. Psal. 90.2. Before the mountaines were brought forth, or ever the earth and the world were made, thou art God from everla­sting to everlasting. So Psal. 41.13. & 106.48. and Rev. 11.17. We give thee thanks Lord God Almighty, which art, which wast, and which art to come. Psal 145.13. Thy kingdome is of all eternity, and thy dominion in every generation.

Notes.

(a) HAth power to continue infinitely] the Schoolemen say, Thom. contra Gentes lib. 1. cap 16. and often elsewhere. Quod potest esse, potest etiam non esse; which you may construe, That which hath power to be, hath also power not to be; or that which may be, may also not be; which seemes di­rectly to crosse this argument. But you must understand the Doctor there, to speake of a thing which is in the power of being, whereto it hath not yet at­tayned, as a kernell is in power to become a tree; in which the power of be­ing is passive, importing a privation of the being to come. But in this place power to be, meanes an actuall power, not privative, but positive, whereby the thing which hath the power, shewes by the actions the power which it hath: as of the understanding to applie it selfe to this or that. The passive pow­er can no way be in God. The second is a power of absolute perfection, with­out which he could not be God.

(b) Impossible necessarily.] See the rule of this consequence Logono. Cap. 18. n. 7. & Cap. 26. n. 1.

(c) Infinite causes. Re. 2.] That which is infinite in power may worke in a time finite; not that which is infinite in number onely which is here meant.

That God is Infinite. CHAP. III.

INfinitie cannot here be meant of multitude: for the more that multitude is increased in any kind the more the dignities of one are abated. Neither yet can this infinitie be of quantitie: for infinity cannot be in quantity, no more than e­ternity can be in time. a Neither is God a body, which onely is capable of quantity; yet is not in­finity of extension denyed; in as much as he fils all places infinitely beyond all place, as the Prophet Esay speaks Chap. 40.12. That he mea­sures the waters in his fist and the heavens in his span. Neither is God in­finite privatively, in regard of any defect or want of being: because he hath the complement of all perfections in himselfe. But he is in­finite negatively: because there is no limit or bound to be set to his being, to his perfection, or superabundance in goodnesse, wis­dome, power, truth and glorie. The reasons are these.

1. Whatsoever is supersupreme, or highest in all degrees of perfection, must needs be infinite; because there is nothing above it which may limit or restraine it. But such is the being of God, above which it is confessed, that nothing can be thought more ex­cellent. Therefore God is infinite.

2. Being taken absolutely; that is, simply by it selfe without any limitation, must needs be infinite: because infinite things by infinite meanes may be partakers thereof. But such is the being of [Page 9] God, that is absolute and simple: for neither is his being from an­other as the cause thereof, seeing he is eternall; neither yet in an­other, as a forme in the matter: for so something should be more excellent than he; as every totall is more excellent than any part thereof: or as the accident in the subject; for so something should be before him, and also be more worthy than he, as every subject in regard of the accidents. Neither yet is he for any other as the end thereof: for as all things are from him and by him as the first cause; so are they for him, as for their first and chiefest end, and secondly for themselves, to finde themselves happy in him as farre as they are capable, as the Apostle concludes Rom. 11.36. Of him, through him, and for him are all things, to him be glory for ever, Amen. There­fore God is infinite.

3. If the being of God be not actually infinite, then should it be inferiour to the possibilities of the creature: for mans understan­ding though actually finite, yet admits the possibility of an infinite actuall being, as was shewed in space and in numbers. Chap. 1. Re. 6. But it is impossible that the being of God should be inferiour to those possibilities which the creature can reasonably give unto him: for so the activitie of the understanding should be created in vaine, if there were no being actually infinite to be apprehended thereby. So also the effect, that is the understanding, should be extended be­yond the being of the cause, that is God, if it could conceiue any ex­cellency of being, goodnesse, wisdome, &c. greater than his. Therefore it is necessarie that God be infinite. You may see more Reasons Chap. 10. and there also the ground of this discourse.

4. The authorities of Scripture are these. Psal. 143.3. Great is the Lord, and most worthy to be praised, and his greatnesse is incomprehensible. Psal. 93.3. The Lord is a great God, a great king above all Gods. Psal. 104.1. O Lord my God, thou art exceeding great, thou art clothed with majestie and honour.

Note.

(a) God is not a body pref.] The proofe of this, see in the ninth chapter.

That God is infinitely good. CHAP. IIII.

THings in their being are the object of our under­standing, that we may know the truth of their being; and therein is the understanding per­fected: But things, as farre as they are good are the ob [...]ect of our desire; as farre as we finde the likenesse of our selves, or of something in our selves therein. But good is of divers kindes; the first and lowest kinde is conditionall or civill, as riches, honour, favour of great men, authority; which are good or ill, according as they are used. Secondly morall, as the vertues and abilities of the minde, and the fruits thereof. Thirdly naturall, which is in every thing: and that either essentially, in the perfection of the being whereto it is or­deined; which every thing desires, as the proper good thereof: or specifically, in respect of those proper effects which proceed from the essentiall forme; inasmuch as every good thing imparts the goodnesse of it selfe as much as it may. But the goodnesse of God comes not into accompt with these: for although for that loves sake which he hath of goodnesse, he were pleased to imprint certaine likenesses of himselfe in the creature; yet this was not out of any need which he had of the creature, without which he was and is infinitely happy in himselfe, Psal. 16.2. Therefore the crea­tion onely manifested the goodnesse of God, that the creature ac­cording to the measure thereof might be good, perfect, and bles­sed in him, who is infinitely good in himselfe, as is manifest by these reasons.

1. It is proved Chap 2. that the being of God is infinite. Hence it followes thus. Whatsoever is equall to an infinite being, must of necessity be infinite. The goodnesse of God is equall to his infi­nite being: for otherwise his being should be defective, and ill, if by his goodnesse it should not be wholly and infinitely good. And if in any thing his being were defective, then should it not be infi­nitely distant from not being, and so his being should not be infi­nite: but all these things are impossible. Therefore the goodnesse of God is infinite.

2. Being and Goodnesse are termes convertible, inasmuch as every thing desires the perfection of it owne being, as the proper goodnesse thereof. But it is necessarie that some thing be chiefe and superexcellent in being, as the cause of all other beings; therefore also in goodnesse; and this is most eminently true in God, that his goodnesse is his being; because it cannot be in him as a property proceeding from any forme, he being utterly free [Page 11] from any composition; nor yet by any superaddition, or putting to of any thing vnto his being, he being the cause of all and utterlie free from suffering any thing from without. Therefore God is infinitely and essentially good.

3. In the order of things being, it is necessarie that something be supereminent and chiefe, either good or ill, which must of necessity be that which is the first, and cause of all other things. Good is a positive being, and brings in perfection: Ill is onely pri­vative, and puts nothing in being. And seeing the excellencie of every effect is in the multitude of the likenesses thereof unto the cause, if the first cause thereof be not supereminently good, then that which is ill and privative, shall be more actuall, perfect, and excellent, than that which is good: and every thing the worse it is, shall be more like unto it, and that which is worst of all shall be most like unto it; and that which is most of all not being, to wit, that which is utterly impossible to be, most actuall and perfect: but these things are manifest contradictions and utterly impossible. Therefore God the first cause of all, is supereminently and infinite­lie good.

4. Whatsoever hath all the perfections of being in it, must needs be infinitely good. But God hath all the perfections of be­ing in himselfe, as being the cause of all. Therefore God is infi­nitely good.

5. And this is that goodnesse which our Lord would not suffer to be given unto any other. There is none good but one, even God. Marke 10.18. But the representation of this infinite goodnesse is diversly imparted, first without measure, Iohn 3.34. To him that is the image of his being. Hebr. 1.3. Then to them who of his fulnesse have received, even grace for grace, Iohn 1.16. Thirdly to every thing in the being thereof, as I spake before Gen. 1.31. And hereby you may see the force of that argument which our Saviour uses, Matth. 7.11. If you then which are ill can give good gifts to your children; how much more shall your heavenly father give good things to them that aske him? See­ing he is goodnesse it selfe, and this goodnesse of God is the argu­ment of so many Psalmes: Praise ye the Lord, because he is good; for his mercie endureth for ever. Psal. 118.136: &c.

CHAP. V. That the wisdome of God is infinite.

EVery thing naturally seekes the preservation of it selfe in the being which it hath, as the per­fection and happinesse of it selfe, and there­fore first avoids those things that are contrary thereto, as you may see in a greene sticke put into the fire, how the water shunnes the heate, as the greatest enemy it hath. Secondly encreaseth it selfe by those things which it can make like, and turne into it selfe, as I have elsewhere shewed, how every seed encreaseth by the earth and moisture thereof, which cannot be but with a wehling out, or choice of things that are ho­mogeneous, or of parts like thereto; and a refusing of those things that are heterogeneous, that is of unlike parts, or of another kinde. And over and above this, every thing doth spread it selfe in that goodnesse which it hath, upon those things that are capable there­of, as it appeares in the effect of every medicine. And nothing of all these things can be done, but by a certaine degree of natu­rall knowledge inbred in every thing; according to which it doth chuse or avoid those things which are within the compasse of that knowledge. And this is seene in every thing simple, or com­pound, in things elementall, minerall and vegetable. But in things wherein life is more manifest, by moving, which we call Animall, the fruits of knowledge and understanding appeare in farre greater differences of degrees, as you may finde betweene the oyster, or the snaile, and the fox, the horse, or the elephant; of which they write, he may bee taught to know letters. Plin. hist. nat. lib. 8 cap. 3. & Aquin. contra Gent. lib. 3. Cap. 57. what knowledge these things have of the Creator, it is not easie to de­fine. See Plin. hist. lib. 8. Cap. 1. But certaine it is, that the whole creature hath a most earnest desire and hope to bee delivered from that corruption and change whereto it is subject, Rom. 8.19. But that man, though knowing nothing at all, but by the helpe of things sensible, was created to know and honour the creator by, and for his knowledge, is most manifest: for otherwise the Creator should lose his honour, which he might, and consequently ought to have, by the outward sences, from things sensible. And this was the condemnation of the world, that thus knowing by the creature, they did not honour him accordingly, Rom. 1.17. Of how much sorer punishment then shall the Iew, and yet much more the false Christian be worthy of? who having not onely the dawning light in the creature, whereby to see the power, the [Page 13] wisdome and goodnesse of God; but also the cleere Sun-shine and use thereof in the Scriptures of the old Testament, and yet much more evidence and proofe of the same in Iesus Christ; for neglect of that grace so freely offered? The Angels yet in more excellent manner, though with their differences and degrees of understanding, without either sence or imagination, by the one­lie sight or beholding of things, know the truth of their being, properties, and possibilities: or else yet in a superexcellent man­ner, beholding the Creator, know by him his admirable workemanship. But how much more wonderfull is his wisdome, Who is made more excellent than the Angels? Hebr. 1.4. Whom God hath exalted and given him a name (and being also) above every name? Philip. 2.9. Who is the image of the invisible God, the first begotten of every crea­ture? Colos. 1.15. And lastlie, how superabundantly infinite is that wisdome, whose brightnesse shines, first upon that image, and thence reflected upon the creatures, becomes that light which en­lightens the Angels, and every man that comes into the world? Iohn 1.9. And that this wisdome of God is infinite, it is apparent, not one­lie by these degrees afore declared, but also by the reasons following.

1 Whatsoever is imperfect and yet ordained unto a degree of further perfection, must needs be from that which is perfect, and a­ble to bring it to that perfection, whereto it is ordeyned. But such is the wisdome and knowledge of man; both by his owne experi­ence of the present imperfection, and sacred authority of our fu­ture hopes: For now we know in part: now wee see thorow a glasse darkely. But hereafter wee shall know as wee are knowne, perfectly. 1 Cor. 13.9. to 12. Therefore the wisdome of God is perfect and beseeming himselfe; that is infinite.

2. The apprehension of the truth of things, is the object and delight of the understanding; and infinite truth of an infinite un­derstanding. Seing then, that the truth of things being is so mani­fold; and the possibilities of truths, in the possibilities of all beings much more indefinite: and the Fountaine of all these truths infi­nite: a if the wisdome of God were not infinite, that it might bee answerable to all truths: then should they bee in vaine, and the knowledge thereof wanting in Him, in whom, and from whom, all truth both created and increated is. But this is impossible. For al­though the understanding of the Creature bee admitted to see the truths of things created; yea, and all the possibilities thereof, that God may have his glory from the Creature which is due unto him; yet cannot all the wisdome of all the Creature sound the depth of that Sea, whence all these truths proceed, but that must bee under­stood onely by that wisdome, and glorified onely within that glory which is in himselfe. Therefore it is necessary, that the wis­dome of God be infinite.

3. If the truth of Gods being bee infinite, then it is necessary [Page 14] that his wisdome also be infinite; For otherwise he could not know the truth of his owne being, and so not desire, nor will it; nor yet be happy and glorious in his owne being. But all this is impossible. But the truth of Gods being is infinite. For as all falshood is in not being, and necessary falshood in the impossibility of being; So all truth is grounded in being, b necessary truth in actuall being, and possible truth in the possibility of being. And it is manifest be­fore, cap. 3. that the being of God is infinite. Therefore his Truth, and so necessarily his wisdome is infinite.

4 No perfection which is in any kinde of being, can be wanting unto God, which is the cause of all being, as it is manifest in this, that he is eternall and made all things. But if infinite wisdome be wan­ting unto him, a principall perfection is wanting. Therefore God is infinitely wise.

5. And this Argument the Prophet uses. Psal. 94.8. O yee fooles when will ye be wise? shall not hee that planted the care heare? or be that for­med the eye, see? Hee that teacheth man knowledge, shall not Hee know? That is, Hee that hath given to every thing a degree of knowledge answerable to the perfection of that being, shall not Hee according to the infinity of his owne being, have the infinity and perfection of knowledge? as Iob speakes, 37.16. So againe, Psal. 147.5. Great is our Lord, and great is his power, his wisdome is infinite. Read Psal. 139. also Rom 11.33. O the depth, both of the wisdome, and knowledge of God! how unsearchable are his judgements, and his waies past fin­ding out!

Notes.

(a) IF the wisdome of God were not infinite, that it might be answerable to all these § 1. truths. Rea. 2.] Because the wisdome of God is infinite, and such as no addition can be made thereto; it must of force bee held for an undoubted truth; That God doth know not only the infinity of his owne Being, but also Hee hath the most certaine, most particular, and uttermost knowledge of all things that are, or are any way possible to bee, or not to bee; past, present, or to come; how in­finite soever in number; how meane, how ill, how uncertaine soever they seeme to us: yet to Him they are good, certaine, and determined: yea, our very de­sires, and thoughts, He understands long before us: As by many reasons, and these Texts of Scripture, and many more it may appeare, Psal. 33.14.15. & 94.11. & 139 all. 113.9. Heb. 4.13. And yet because it is as certaine, that whatsoever is in God, is essentially Himselfe; As it will be manifest, Chap. 8. & 9. And that the being of the Creature is no way necessary to His being, infinitely and absolutely perfect without it: it will be necessary to enquire, how the multitude of things created can be in the wisdome and knowledge of God. And because it is necessa­ry to put this: that the understanding of God, is by the most excellent and per­fect way of knowing: therefore it cannot be either by infusion from another: nor gotten by experience and practice; nor by discourse; as all the knowledge of man is by some of these; nor yet by the view of the things in themselves, or of the things in another; as is the knowledge of the Angels; but onely by the pure [Page 15] and simple fight of His owne being; which although it be most simple, and one▪ yet it is the patterne and sample of all things, that can either bee, or bee knowne. Because that on his being and power alone, the being and possibilities of al things depend. Neither can any thing be, live, or understand; but that i [...] one or moe of these it expresses his Image. So that he in that one simple working of his owne understanding and sight of himselfe, sees at once, both himselfe, and in himselfe; the being and possibilities of all things beside. For seeing his understanding i [...] his being, chap. 8. if Hee did understand by any other meanes than by the sight of his owne Being; then Hee should have in himselfe a Being and a Being: then there should be a cause of understanding to him without himselfe. So his under­standing should be in possibilitie only, actuated, or brought to worke by an out­ward understandable object: So his understanding should be accidentall to Him, as ours to us; and so it should not be infinite. For nothing can be infinite which is in possibility of being: because it hath not all those perfections of being which it may possibly have. So then, God by the sight of his owne being, knowes all things beingS [...] [...]. n [...]. or not being. And to know all things in their cause, and by their cause, is the excellencie or perfection of knowledge. For al [...]hough the effect be not necessary to the being of the cause; yet is the first cause more essentiall to the effect, than all other succeeding causes whatsoever they are. And therefore it is said. Act. 17.28. In him we live, m [...]ve, and have our b [...]ing. Seeing then that all effects are in the power of the cause; and that every thing which is in ano­ther, must be therein according to the manner of that being wherein it is. If God be understanding and wisdome it selfe: they must be in Him understandably, and therefore be perfectly knowne by Him.

But (you say) If the creature bee knowne and seene by the infinite wisdome; and if nothing can be in God, beside His very being, chap. 9. then that knowledge of the Creature must bee in the very being of God, because it is in Him. Then it is necessary that in the divine being there bee a manifold or divers being, be­cause a different knowledge; one, that whereby Hee knowes himselfe which will easily be yeelded to be essentiall, and his very being, see chap. 8. and another of the creature: which if it be essentiall, His essence must be d vers. Because the essence and being of the Creator, and of the creature are most different. If not essentiall, it must be accidentall to Him; and so His being should not bee infinite, and in absolute perfection of being, if capable of accidents.

I say, that if the divine wisdome should view the being of the creature in any other being beside himselfe, then the divine understanding, for as much as con­cernes the creature, should be dependent on that, which must be inferiour and af­ter Him. Therefore all this quarrell is, because that which was first deluded, was either not understood, or not remembred. It was said, that the knowledge of all things is in God most certainely, most particularly, and that not according to the being of things as they are; but according to all possibilities whereto they are subject. But as the being of the creature comes not unto it, but by Him: so this knowledge of the creature in God, comes not to Him, as raised or gathered from the things in their owne being (for so it should be chancefull, as they had hap­ned to be) But by that being which they have in Him, as in their cause. For God knowing his power answerable to all possibilities of being, and Himselfe able thereby to worke according to the pleasure of his owne will, according to that pleasure, appointed of all causes to the bringing forth of things in their being. Therefore as the power of all causes is from Him, the first of causes; so that knowledge of His, is a creating knowledge and essentiall to Him. For because He is the first of beings, it is necessary, and essentiall to him, not onely to be the best, most wise, powerfull, infinite, &c. and yet the most simple, and pure of all beings, but also the cause of all beings that can come after Him. Therefore as the being, so the knowledge of the creature also is in God; that is, in the object of his [Page 16] understanding, which is his word, seene by one infinite action of understanding: For by his owne absolute perfection, doth Hee measure all the distances of im­perfection, as by one simple unity all the proportions in numbers are both made and measured. Neither doth it any way follow, that because the beings of God and the creature are divers, therefore his knowledge of Himselfe and the crea­ture should bee also different so farre, as to make a different essence or being in Him. For the understanding of man though one in it selfe, yet sees and knowes the things that are most different and contrary. As a looking glasse may repre­sent all bodily shewes without any change in the being of it, either essentiall, or accidentall: Beside, that being of the creature, which He beholdes, is no other than that being which it hath in Him increated, eternally, intellectually, and cau­sally. And if our imagination, or thought, which takes hold of nothing but by the outward sence, doth yet turne it selfe from the sence, to view the same like­nesse though absent, though long agoe beheld; and the understanding much more taking that likenesse from the imagination, and utterly withdrawing it from mat­ter, doth frame to it selfe a patterne or likenesse of the common or universall being, under which all things of the same kinde are contayned, expressed in the definition: how much more shall the divine wisdome know the being, and pos­sibilities of all things? not by that being which is in them, derived and depen­dant, whereby the Angels know; but most perfectly by that being which all things have in Him, which is independent. Of which being of the Creature, you shall have further occasion to consider in the 13. chap. when wee shall speake of the eternity of the world, and the originall being of the creature.

2. This may seeme an answer (you say) for things that are being, if good, if worthy His knowledge. But seeing that every thing that is knowne is after some sort in Him that doth know: it may seeme that the excellency of his being and understanding cannot suffer, that the knowledge of things that are vile, and base, or especially, that are ill, should be in Him. For seeing those things that are base and ill, seeme altogether to bee in want and defect of perfection, if the know­ledge of them be in God, and consequently his essence, then his being should be of things which are in defect, which cannot agree to Him that is the most per­fect of all being. Moreover, if the things that are knowne by Him be in Him, as in their cause; then must it follow necessarily, that if He know things that are ill, He should also be the cause of ill; which can no way stand with the infinity of his goodnesse.

I answer. Base or vile, and excellent are onely words of Comparison; And if all things created were excellent alike, then could nothing at all bee excel­lent. But because it is necessary for the beauty of the whole frame of the crea­ture, that there bee difference of degrees in greater or lesse excellencie; there­fore are these things which have fewer degrees of perfection in them, called meane, or vile, though not truly and indeed such. For there is nothing so meane or base, but as it is being, it is a proofe and image of His being who created it, and so though not of it selfe, yet in it selfe is exceeding good Gen. 1.31. And if the order of Nature be well marked, as we know that the whole Creature was brought out of not being, into the meanest and first degree of being, which was water, Gen. 1.2. 2 Pet. 3.5. so all the excellency that is in the creature, is but by addition of one degree of perfection unto another, which perfections taken together, with their cause and originall, are in their many differences; first being, then life, after sence; fourthly Reason, as in a man; Fifthly understan­ding by the onely sight of the being, as in the Angels: the sixth is of the re­ceived power of the Mediatour, Ioh. 17.2. Eph. 1.20.21.22. Heb. 1.2. that runnes into infinity; the seventh is Infinity it selfe, in the simplicity of selfe being, beyond which is nothing. But whether these perfections of the creature, come into it by addition, as I have spoken, or that it be so raised from [Page 17] nothing immediately into those perfections which it hath: it is necessary that these differences of degrees be therein, that that [...], Eph. 3.10. that manifold wisdome of God may be manifest in the Creature. In which creature how perfect soever in it selfe, no degree can bee found so excellent, but that it must differ infinitely on the one side from the perfection of the Creator: not none so meane, but that on the other side it must differ infinitely from not being: I meane that not being which it had of it selfe and in it selfe, for in him it had an eternall being, being eternally foreseene and appointed in him.

§. 3. But in things that are ill, you thinke this answer will not serve; For though you can bee content to thinke, that the glory of the divine wisdome is nothing abated in the beholding of things, no not in their present being, how dif­fering soever in their degrees of perfection, as it is said Psal. 113.5. Who is like unto Iehova our God, that lifteth up Himselfe high to sit; that abaseth Himselfe low to see in the heavens and in the earth? no more then the lustre and shine of the Sunne is more or lesse cleere, whether it light upon the beautifull hill of Libanus or Car­mell; or the dirty land of Cabul: yet if he know also things that are ill; and that his knowledge be a causing or creating knowledge, it cannot bee avoyded, but that he must also be the cause of ill.

I answer. Ill is of three kindes; one naturall, whereby every thing is subject­ed to some other thing contrary thereto, whereby it may be corrupted, for the destruction of that particular being, that some other thing may be raised there­out, according to the possibilitie of the matter, and the manner of the corrup­ting. Hitherto we may bring poysons and all those things that we call hurtfull and ill, because if they be not rightly used, they are harmefull to our kind, which are not simply ill, but onely accidentally; seeing that if they be rightly used, they may be helpefull to our nature: as it appeares in the trocisks of the vipers flesh, and other medicines, as Physicke teaches. So these things of themselves naturally good, may be ill; that is, good causes of ill effects: as riches, and authority, things civilly indifferent, may bee ill, if abused to pride, idlenesse, and the oppression of others.

The second kinde of ill is that of punishment, which cannot justly be termed ill, if you consider the use and benefit thereof, as S. Paul hath taught Heb. 12. from ver. 5. to ver. 12. For neither can wisdome be in things civill, or morall; but with the judgement of good and bad: neither is that judgement in the dis­cerning of good and ill ought worth, if the good be not praised and rewarded, and the ill punished. So that without justice and mercie, in reward and pu­nishment; neither wisdome, nor goodnesse can be either perfect or praised. Therefore this kinde of ill, because it is just that the ill-doer should beare the burden of his owne desert, is no way ill, but onely in the smart of the guilty sufferer deserving it. So these two kindes of ill (onely so called for some re­spects) though in themselves necessary, and therefore good; will easily bee acknowledged to be from God.

The maine question therefore is onely about that ill of ills which is sinne: for sinne, both in regard of the effect, which is punishment, and in it selfe the deserving cause thereof; and much more taking occasion by the Law holy and good to worke death in the sinner; must needs be exceedingly sinfull, as it is concluded, Rom. 7.11.13. And because it is as certainely and necessarily true, that sinne is sinne, and ill is ill; as it is, that good is good: and that the know­ledge of the truth in every thing, is in the perfection of the understanding; it cannot bee, but that all ill and sinne is perfectly knowne unto the infinite wise­dome. Moreover, whether ill be onely a privation, or taking away of that good which ought to bee in the creature; or whether it bee any thing of very being therein: it is necessarie that the infinite wisdome know all manner of beings, both according to their perfections, and all their possibilities and [Page 18] defects. But concerning the manner of this knowledge, the Doct [...]rs say, That because the very being of ill (you remember what ill I speake of) is no­thing else but the privation of that goodnesse which ought to be in the crea­ture; it is knowne of God onely by the contrary goodnesse, as by the d [...]fini­tion, that is to say, to be a defect or privation of goodnesse. Neither is it any defect in the divine knowledge, to know that which is onely a def ct by the contrarie perfection; seeing nothing can be knowne further then according to that being which it hath. And therefore they say further, See Th [...]m. Aquin. and his Comment. lib. 1. Cap 71. and lib 3. Cap. 4, 5, 6, &c. contra Gentes. That ill, inasmuch as it is such, is in the number of things not being: and that of things not being, there can be no cause efficient, but deficient and privative onely. For every agent workes as f [...]rre forth as it is in actuall being, to bring forth something into acte or perfection, and that to a good end; so that ill comes into effect by accident, beside the purpose and intent of the doer. Ah blessed Origen! hath thy too much charity been blamed so long? who art said (though unjustly, see the defence of Pamphilus for O [...]igen, and Ioh. Picus Mirandula de Salute Origenis) to have taught, that all sinners, yea, even the devill himselfe shall be saved at the last; now thou art justified. Sinne is not be­ing, it hath no cause of being, but comes in by chance, beside the good in­tent of the worker: he answeres more directly elsewhere, as you shall heare by and by. It is strange that this Doctor, who sticks every where so close to Aristotle, should here depart so farre from him, as to make privation in the number of things not being, whereas Aristotle rancks it in the order of begin­nings with matier and forme. In the meane while understand, things not be­ing are either utterly not being, or not being such. In the first kinde you may ac­count the second terme of contradiction, S [...]e Log. Chap. 9. nu. 15, 16. as not a stone, not wise. By the affirming of which no being at all is put to the subject, as to say, Thomas is not a stone. The not being such, which they call Non ens tale, may hold all those termes which we call privative. But privation may meane, at large, either the absence onely of any forme not due to the subject; and thus it is in the number of things simply not being: for seeing the presence of one forme shuts out all other formes unfit for that subject: (although all matier in the root of nature be subject indifferently to all formes successively) the privation of other formes follow thereon necess [...]rily. As the forme of iron in the matier of iron is a privation of the matter of gold, so a horse naturally covered with haire is thereby deprived of a covering of feathers like a bird. But this privation is not in the number of things that are ill, seeing it is the law of nature that every thing be upright in that proper kinde in which it is. Se­condly privation may signifie the taking away of that forme which was in the subject, as blindnesse in the eye, which as it may be said to be not being in re­spect of the taking away of the sight; yet in respect of the causes whence it may proceed, it is in the number of things being, yet ill in both respects; that is, of the want of that which ought to be in nature; and the cause, being such as ought not to be, and so of all other sicknesses. Thirdly privation may be in a subject in respect of the forme to which it hath not yet attained, as Tar­tar or dreggs in the wine, by the spirit of salt may be hardned into a hard stone; and so the dispositions to other diseases before they shew themselves. And this privation or want of forme, is in the number of causes: as drought is in a thir­stie man to make him drinke. Now sinne must be one or both of these two last orders of privation, and not in any order of things not being absolutely: for so, first it should not be ill: for that which is not at all, is neither good nor ill. Se­condly it would bring upon God the greatest injustice that might be, to punish the creature for sinne, if sinne were utterly not being. And thirdly, if sinne were not being, then our Lord should have died without cause: but it is plaine [Page 19] that sinne was the cause of his death, that thereby he might destroy death, and the power of the devill over vs, to which we were subject because of sinne: but that which is utterly not being, cannot be a cause. Fourthly, if sinne bee not being, where is then the way which God doth weigh out to his anger, Psal 78.50. when he doth balance the punishment with the sinne? Are all the punishments of sinne, all the sorrowes of this life, and death at last, both bo­dily and eternall, nothing? for if they be any thing, they cannot be an answe­rable punishment to that which is nothing. So many commandements of God, so many threatnings by his Prophets, and Apostles, so many woes denounced by our Lord, so many sacrifices and clensings from all the temporary punishments, and at last the death of the Sonne of God himselfe for the eternall remission of sinnes, and is sinne not being? How much more true is it to say, that our righteousnesse (as farre forth as it is of our selves) is nothing; and to confesse with the Prophet, that it is like a soiled ragge? as S. Paul knew, that in him­selfe as a naturall man, dwelt nothing that was good, that hee had not power, no not to thinke a good thought, as our Saviour hath taught us, that without him we can doe nothing. And he that hath had experience of the combat, that hath so often been foyled in the bickering, must needs confesse the strength of sin, and cry out, O wretched man that I am, who shall deliver me from this body of death? I say not, as some hereticks heretofore, that sinne is a substance either materi­all or formall: or as the author of that booke which is intituled Ratio Ratio­num, that it came into mankinde by that poysonous slaver which the Serpent put upon that apple which hee reached unto Eve; but yet I say that sinne is something, but the worst of beings: It is that pestilentiall contagion, where­with the devill hath infected the masse of all mankind: it is that sicknesse of the whole man, of which he languisheth unto death; but principally the sicknesse of the soule, whereto neverthelesse the body is also subject, in fulfilling the unorderly lusts both of it selfe, and of the minde: for one of these works upon another, both for good and bad. Therefore to answer, how God doth will that which is ill; it is not nor can be denyed, but that Gods punishments of all sorts, being weighed with the sinne are just, so one sinne as it is the punish­ment of another, may stand with justice, and both sinnes together in justice may bee punished. When David was in plenty and ease at Ierusalem, and had forgotten him that had delivered him out of all his troubles; O treason of pro­sperity! his eies wandered in the beauty of Bathsheba, and led his heart to lust: so sin conceived, brought forth adultery, that murder: thus one si [...]e was the punishment of another; which were altogether at last punished to eve­ry degree, in the treason and death of his sonne Absalom: So if you compare the sinnes and degrees thereof in the Aegyptians, you shall finde one sinne the pu­nishment of another, and all together at last balanced in their plagues; so that it is most truely observed by the Wise, Sap. 11.13. that wherein a man sinneth, thereby he shall be punished. Now it is a cleere case, that all the sinne of man­kinde proceeds from the corruption of his owne nature, after which wee are most justly suffered to wander; because that knowing both the rottenesse of our owne hearts, and the punishment due to sinne, yet we doe not strive and and fight against our selves, to subdue those wicked thoughts, from whence is the streame of all our sinne. Heere you will question what strength wee have to fight, and universall grace, and free will: but they are beside this pre­sent purpose; whereby it is cleere, that all our sins being but issues of our owne corruption, against which we strive not; it is just with God, both to punish our carelesnesse, and neglect of his commandement, and our owne safety, with sinne, and to leave us in that corruption, to be guided by him whom we chuse to serve, having forsaken our true Lord and owner. But because this cor­ruption is from our birth, and that we made not our selves such; but that by [Page 20] the fault of Adam, sinne and death reigne over all; the summe of the question is knit up in that one sinne of our first father, concerning whose fall wee are brought to this point. If God so foresaw the fall of Adam, that he will'd it; it was impossible but that he should fall; if he will'd it not, it was impossible that he should. To which doubt Thomas Aquinas in lib 1. Sen. Dist. 46. q. 4. answeres wittily and modestly: that although the proposition be true and ne­cessary, yet it is not necessary that the will should be carried to either side of the contradiction. His reason (as I thinke) is, because truth is not the object of the will, but of the understanding onely; and therefore he saith, that God doth permit ill onely, not because it is ill: but because of the annexes or de­pendances thereon; either precedent, as because it is good that the creature should have the power, whereby it may be enabled to doe ill, or not to doe ill: or consequent, which is that good that is occasioned by the ill. I reverence the judgement: but yet (Doctor) the question is here concerning good and ill, the proper object of the will: and as the understanding cannot avoid it, but must consent to a truth which it knowes; so neither can the will in that which it takes to be good or ill, but that it must chuse one, and refuse the other. For as the outward sences cannot refuse to be moved by their proper objects; as the eare to heare a sound within a meet distance; no more can the inward faculties of the minde. Besides, the question is here of the will of God, an infinite will, and convertible with an infinite understanding: for in God there is not one being of his will, and another being of his understanding; as will appeare more large hereafter in the 8. and 9. Chap. Neither is the will of God as mans will, which may sit still while his understanding workes; but what he understands, he wills it also to be, or not to be; as his promises are not yea and nay, but in him, all is yea, and Amen. Therefore to let passe those questions which are moved hereabout, concerning the freedome of Adams will; why God should forbid that to Adam, wherein he saw that Adam would transgresse, and so make his eating to be sinne: for where no law is, there is no sinne; and such unnecessary questions; I answer directly, that it is utterly impossible, but that God did foresee the fall of Adam, the taint of all mankinde thereby, all the sins and all the punishments wherunto any one particular person is lyable, all the wandrings, backslidings, and wants which can be in the creature. Neither will I blush to affirme with the Apostle, Rom. 11.32. That God hath shut up all under sinne, that hee might have mercy upon all. But it followeth not hereupon that hee decreed our misery in Adam; because he foresaw it: yet such was his mercy, that out of this great evill, he wrought a greater good; so that it may seeme by consequence we are rather gainers by Adams fall: for though we lost by the sinne of Adam an inheritance of holinesse, &c. Yet that holinesse was like the morning dew, that vanished at the heat of the first tentation; it was a created holinesse, it was in a low degree; fit to his being in whom it was. Is not the present inheritance of our holinesse more sure, more excellent, who are made partakers of his holinesse, who is holinesse it selfe? his knowledge was but of worldly things, ours of eternall: and though our naturall knowledge bee by Adams sinne corrupted, or lost; yet shall it at last be restored againe with end­lesse advantage: for the gift is not as the sinne. Rom. 5.15. His life but a na­turall life; so that if Adam had not sinned, he might have lived a naturall life till now, and afterward; free from sicknesse, and want, abounding in all the knowledge of nature, and naturall blessings; but that should have beene the end of his hope (as farre as I can see) though some there be that give us hopes of the same degrees of happinesse and glory, which now we have, although Adam had not sinned. Yet because they see that that could not be brought to passe, except God should take our nature, that thereby we might be lifted up to that estate of glory; they thinke that Christ our Lord should have come in [Page 21] the place of Henoch, the seventh from Adam, and that therfore Henoch was taken away in stead of Christ. See Pastellus de Nativitate Mediatoris pag. 116. But wee are bound both by reason and authoritie of holy Writ to know and confesse; that the first Adam was of the earth earthly, and such should our happinesse have beene, if we had continued in our created innocencie; the second Adam is the Lord from heaven, heavenly; into whose image being renewed, we are made partakers of his superexcellent and heavenly glorie. The meanes where­by we come to this state of glory is also our assurance that it shall be fully ac­complished. God dwells in our flesh, O unspeakeable mysterie! he hath taken upon himselfe our sinnes, O unspeakeable love! he calls them his owne sinnes. Psal. 40.12. 2. Cor. 5.21. He hath healed us with his stripes, and is made unto us wisdome, righteousnesse, holinesse, redemption, life, with an over-aboun­ding waight of glory. Is not the exchange well made with this advantage? who would not lose himselfe that he might winne Christ, with all his demerits? who would not forfeit the life and happinesse of Adam in his innocencie, that he might gaine the life and glorie of Christ in his eternitie? And thus much briefly for the advantage.

Is it nothing to see the infinitie of the wisdome and goodnesse of God, which out of the greatest ill, could bring the greatest good? The greatest ill on Adams part was his sinne which from him spread it selfe over all mankind, to make it li­able to eternall death: on the devils part his malice and murder; yea such a mur­der as could not be in the world beside, in one man to murder the whole world of men. Is it nothing (I say) that out of this great ill, God could bring the grea­test good; that is, our assured and everlasting righteousnesse and glorie? is it no­thing that he hath caught the wylie in his owne craftinesse? for whereas the de­vill envying that happy estate wherin man was created, sought his overthrow by making him subject to sinne, and so to death; He our Creator, to shew to the prin­cipalities and powers, the riches of his wisdome, and goodnesse in man; did not onely redeeme him from that thraldome of sinne and death; but also exalted him unto an estate of glorie and happinesse, farre above that in which he was created. Thus out of the eater comes me [...]t, and out of the strong comes sweetnes. Iud. 14.14. Thus the head of Leviathan is broken in pieces, and given to be meat to us in the wildernesse of this world Psal. 74.15. Therefore seeing it was the good will and pleasure of Almighty God to mankinde, to make him partaker of these un­speakable mercies, which his goodnesse hath wrought unto us out of the ill of our sin; and because he that wills the end, wills also those meanes that leade unto the end, we may with reverence to his wisdome and truth affirme, that although God by his revealed will forbad the tree of knowledge unto Adam, and so made his eating sin, yet in his secret counsell he did foresee that sin in Adam, not as an enforcing or a working cause, but leaving him to himselfe. But here a doubt must be answered; first, if we be indeed redeemed from the thraldome of sin, why doth God suffer sin still to remaine in us, yea so far forth, as that we cannot cease to sin, yea so farre forth as that it makes our best actions, even our prayers abho­minable, while our tongue utters one thing, and our heart wanders after another? Answer. It was possible and easie to God so to have renewed the heart of m [...] so as that he should not sin: but yet God would let sin to dwell in us for divers ad­vantages to us; but especially for two; first that at the sight of our sin, we might cast down our selves before him, and utterly renouncing our owne worthinesse, we might seek that righteousnes which is of him, and in him alone; the second, that by the perpetuall remembrance of our sin, & the punishment due unto us for the same, we might be thankfull unto our most mercifull Redeemer, by faith the anker of our souls, holding out our hope, that although we fal, we shal not be cast away: and hereupon depends our repentance, our patience, and our endeavour to the masterdome of our owne wickednes. Thus as the wise Physician for long [Page 22] continuing and deepe rooted maladies, gives strong purging medicines of Sea­mony, or Colocynthis, and after applies his cordialls; so our most gracious Hea­ler, to let us know what we are of ourselves, lest through pride the sinne of the rebellious Angels, we should be lost for ever, doth not only suffer us to taste the bitter fruits of our owne corruption: but suffers sinne also, as the flesh of the ve­nomous tyre to be still in us, that by it, the vertues of the precious spices of his graces may be conveyed to our hearts, to preserve us from eternall death, that balefull infection of the devill, unto everlasting life.

(b) Necessary truth in actuall being, R. 3] Necessary truth is not here meant that truth which depends upon the necessary being of the thing, in respect of the cause thereof: but that necessity which bindes the understanding or words to be agreeable to the present being. And thus this proposition Peter sits, is as ne­cessarily true while he doth fit, as to say, Peter is a man.

CHAP. VI. That God is Almightie.

MIght or power is of divers kindes, as you may reade log. appendix of Sect. 3. introduct. I will not stand repeating, nor in this question make any mention of that power which they call pas­sive, because it meanes a power onely to suffer in things that are weake and imperfect. The might which I meane here is absolute, perfect, infinite, which belongs to God, and to him alone, as it appeares by these reasons.

1. What power soever it is, which is equally powerfull over all being, either in acte, or in possibilitie of being, must needs bee infinite or almightie: but such is the power of God; therefore God is Almightie. It was manifest before Chap. 2. that God was everlasting, and so not by any other; but that all things either be­ing, or possible to be, are from him above, as it will further ap­peare Chap. 13. and upon this consequence it will further follow necessarily, that God is Almighty, a in respect of the creature.

2. b If God bee not Almightie, then either that which is, or that which is not must bee able to resist him: but neither that which is, nor that which is not, is able to withstand him; there­fore God is Almightie. The proposition is plaine, that hee may doe what he will doe, who can finde no hinderance or let in his doing. The assumption also is as true: for the things that are, are all from him, as the fountaine of all being, as it is confessed by the voice of heaven, Reve. Cap. 4.11. Thou art worthie O Lord, to receive glory, and honour, and power: for thou hast created all things; and for thy wills sake, they are, and have beene created. And that the things that are not, should be able to withstand him is utterly impossible; for so, not being should be more powerfull than being, and being [Page 23] more powerfull must of necessitie be; and so should both be and not be, which is an absolute contradiction, and utterlie impos­sible. Therefore the first, that God is Almightie, is true of ne­cessitie.

3. If God be not Almighty, so that his power may be answe­rable to his other dignities in infinitie; then either his power must bee accidentall to him, or else his being must differ essentiallie from it selfe; but both these things are impossible: for in him is no accident, nor shadow of change, Ia 1.17. as it shall appeare more at large Chap. 9. And for the second consequence, it is as plaine: for that which is infinite, and that which is finite must needs differ essentially, so that if his goodnesse, his eternitie, wisdome, &c. being essentially himselfe, as is shewed Chap. 8. be infinite, and his power likewise essentiall to him, and yet finite, then his being must needs differ essentially from his being. There­fore it is necessarie that God be Almighty.

4. Nothing can either be or worke; but by that power which it hath, both to be that which it is, and to doe that which it doth; so that if the power of God were not infinite or almightie, nei­ther could his being be everlasting by his eternitie, neither could his inward action in himselfe be infinite and eternall, neither could his goodnesse, his greatnesse, his truth, glory, &c. be that which they are neither by his wisdome could he know himselfe infinite and eternall, nor yet able to doe any thing answerable to his goodnesse, truth, and glory, Reade Psal. 111. Neither could he delight himselfe and be so happy infinitely in his owne good­nesse, greatnesse and glory; and so he should not be God. But all these things are impossible: therefore God is Almighty. And this the holy Scripture every where proclaimeth, first by the voice of God himselfe, Gen. 17.1. & 35.11. I am God Almighty, and Exod. 6.3. I appeared unto Abraham, Isaac, aad Iacob, by the name of the Al­mighty God. Then by his Prophets, Iob 27.3. This is the portion of Ty­rants from the Almightie. This is also the voice of heaven Revel. 4.8. Holy holy Lord God Almighty, & Revel. 15.3. Great and marvellous are thy workes, Lord God Almighty.

Notes.

(a) IN respect of the Creature, Re [...]: 1.] The first argument is the effect of those which Tho. Aquin. hath brought to this question, in his second booke, Cont. Gent. cap. 22. And although this infinite power bee one of the inward per­fections of the being of God; no lesse than His goodnesse, eternity, infinity, &c. which the Doctor saw well enough; yet because hee could manifest it best by the effects in the Creation, therefore hee deferred it to that place. Yet by this meanes He left the question proved but in the smallest part, because the infinity of Gods power, though manifested in the Creation of a Million of worlds, of [Page 24] which every one should be greater and better than this; yet could they no way be an object answerable to his power, to which nothing can bee equall but only Himselfe. Wherefore the Doctor was compelled to adde hereto two chapters, 23. & 24. as certaine supplies. That God wrought not the Creature by any ne­cessity, but according to the purpose of his owne will and wisdome: yet would I not be thought to blame these or the like arguments, though in effect only in­ductive. For the Holy Scripture, in infinite places uses the like. And to this pur­pose principally (is concerning the literall interpretation) are all those reasons and instances which are brought in Iob, from the beginning of the 37. chap. to the end of the 41.

(b) If God be not Almighty, then either that which is, or that which is not, R. 2.] Many questions have beene moved, and still are by idle and presuming wits, concerning the knowledge, will, and power of God. In the will and fore know­ledge of God is that great doubt, which is about predestination, and reprobation, wherein I have said so much, note a in the 5. chap. as may direct the honest min­ded, who enquires thereinto, not for controversies and disputations, wherein the practice of godlinesse doth not at all consist. Concerning the power of God, some questions are moved, meerely captious and idle; some, though unnecessarily, yet more pardonablie: but because that in every thing which wee know truely of God, there is exceeding comfort; it is not unfit to heare some of them, and to give an answer. First it is demanded; If God be Almigh­tie and all knowing, whether he bee able to doe that, which he knowes to be impossible to be done. I answer, That onely such things are utterlie impossible to be done, whereof there is neither power nor knowledge; neither doe they come into the account of things. But possibilitie and impossibilitie are not to be measured by us: for though to man many things seeme impossible; yet to God all things are possible. Mar. 10.17. And this difference we our selves ei­ther out of our owne wits, or in our best wits acknowledge, when in suddaine or great dangers, out of which we see no possible avoydance, wee call upon God, as acknowledging our escape possible to him.

2. Whether God can call backe or undoe the things that have beene. Salomon Eccles. 1.9, 10. saith, That which hath beene, is that which shall bee, and there is no new thing under the Sunne. Is there any thing new? it hath beene already in the time that was before us. But whereas Salomon speakes by way of comparison or likenesse; or that things past may bee figures and prophecies of things to come: I thinke you meane the same in number, and that in respect of their being onely; then I answer, No. For that which hath beene, is as ne­cessarie to have beene, as it is necessarie for that to be, which is. Now to be, and not to be, implies a contradiction, or a saying and gainesaying of the same thing. And that any thing be, infolds necessarily the will and power of God thereto; so that any thing should have beene, and not have beene, it must of necessitie enforce that God should both will, and not will the same thing: but to will, and not to will proceeds from extreme weakenesse of foresight, and want of judgement in the difference of things that are good and bad. But no­thing of weakenesse can belong to God; as to be lesse then hee is, in any of his dignities, to cease to be, or will that which is ill, to be inglorious, to forget, to suffer violence, to be weary, sorrie, angrie, to denie himselfe 2. Tim. 2.13. as it is said, Heb. 6.18. That by two immutable things, a promise and an oath, wherein it is impossible that God should lie, we may have strong consolation; which lay holde on the hope which is set before us. Neither yet can that belong to God, which is against the necessitie of being: as because the being of God must of ne­cessitie be independent, therefore God cannot make another God besides him­selfe, which shall bee equall to himselfe, and independent. Neither yet in things being, because all his works are done in truth and judgement, Psal. 111.7. [Page 25] is it possible to change them, as that 2. and 3 should not bee 5. that a tryangle should not have three corners: and therefore thirdly, if it be questioned;

3. Whether the same things which God hath wrought, were possible to be done otherwise than they are done? I answer, The power of God in the crea­ture is conformable to his will; his will to his goodnesse; his goodnesse to his wisdome. So as God in his wisdome seeing what was good in the creature, ac­cording to the pleasure of His will, so framed the creature, as it is said, Psal. 134.6. Whatsoever pleased the Lord, that did he in heaven, and in earth; in the sea, and in all deepe places. Therefore supposing that it was His will, so to worke in the crea­ture as he hath framed it, it was not possible to be done otherwise than it is. For so his will should not be absolute, and unchangeable: nor yet his will and power should be convertible. But yet seeing the creature is no way a proportionable object to his wisdome, and his power; if it had seemed good unto him, Hee might have done the same things otherwise then hee hath, in respect of any limitation which he found in the creature; And may create other worlds and beings, dif­ferent from this, according as it shall seeme good to His infinite wisdome. There­fore all the possibilities mentioned befor [...] are in respect of the creature o [...]ly; not in respect of the infinite power of the Creator, who by that which H [...]e hath wrought in the creature, hath put an impossibility to change or undoe that which He hath done.

CHAP. VII. 1. That the Will. 2. the Truth. 3. the Glory. 4. And all the other dignities of God, are Infinite.

1. WHatsoever is equall to an infinite being, must of necessity be infinite. But the Will, the Truth, the Glory of God, and all his other dignities, are equall to his infinite being. Therefore they are infinite. Concerning his Will, it is apparent, for every thing being (in this representation of God) doth naturally will or desire the being of it selfe in all the perfections thereof. So a God wils his owne being, be­cause his being is infinitely good, powerfull, glorious, &c. And if hee did not will his owne being; He should be against his will; and in that case be most miserable, as being the chiefest of beings. And seeing He is the greatest good that can be, if his will should not Will such a being, then were it defective and ill, if any way opposite to the chiefest good. But all these things are utterly impossible. There­fore his Will is infinite. And as these reasons confirme the infinity of His Will in his owne being: So the Holy Scripture witnesses the absolute freedome of his will in the creature, as Psal. 115.3. Hee doth [Page 26] whatsoever Hee will, Iob. 23.13. He is one and who can turne him? what­soever His minde desires, He doth.

2. And concerning his Truth, it is also manifest. Truth is either reall, that is, in the being of the thing, which elsewhere, log. sect. 3.9. I call metaphysicall, or intellectuall; that is, where the understan­ding apprehends the thing according to the truth of the being: and if it conceive it otherwise than it is, then deceit or falshood is in the understanding onely, or in the words the expression of the un­derstanding, but not in the thing as Agrippa makes it. Comment, in Artem brevem Lulli. The reall truth is that, whereby the thing is tru­ly that which it is, in what sort of being soever it is. So that if the being of God bee infinite, as was proved cap 3. then it is necessary, that his truth also bee infinite. And this is that which God said of himselfe, Exod. 3.14. I am that I am. speaking of the truth of his in­finite being. Or you may take it thus: Seeing every thing is that which it is, by the truth of the being, if the truth of God were not infinite, then could neither His being nor His goodnesse, not any of those dignities which wee have before proved to bee infinite, be such as they are proved to be, and so all the impossibilities should of necessity follow. But these things cannot be so. Therefore it is most necessary that his truth be infinite. Secondly, seeing the truth of all understanding and of all speech is founded in the truth of the being of things. If the truth of God were not infinite, and answerable to his being, but that his being were infinite, and his truth finite, the understanding could not be assured what to conceive truly of God, neither could we know what we might truly affirme or deny con­cerning him, and so our faith and hope in him should never bee set­led, neither could we bee assured of any truth, either in Religion or any thing else. For if certaine truth be not in Him, much lesse in the things that are by Him; so that all truth should stand onely in opini­on, and according to that idle fancie of the Scepticks. But this, as it is against all reverence we owe to God, so is it against all reason and sense: and those certaine truths that have hitherto beene proved. Therefore the Prophet Psal. 31.6. calles him the God of Truth, in as much as all truth, which can be in any understanding, or utte­red by any speech, must be grounded in the being of things, and all being is onely in Him, and from Him. And therefore he saith, Psal. 119.160. Truth is the beginning of his word. So Psal. 100.5. His mercy is everlasting, and his Truth from generation to generation. And Psal. 107.2. The truth of the Lord endureth for ever.

3. Happinesse is imputed to every prosperous successe in any mans undertaking, and that not onely in the last end of his Aymes, but likewise in all his meanes thereunto. Blessednesse is only in the last end which a man proposeth, as the Covetous blesseth himselfe in the multitude of his riches, the proud in his honour, and every Ma­litious man, when hee can make his mischievous imagination to prosper. But the Glory whereof I speake, holds all that holy bles­sednesse [Page 27] or delight, which is in God by the superexcellencie of his owne being; which if it bee not infinite, then must it be, either be­cause there is a greaternesse in his being, and a lessenes of His enioy­ing of himselfe; which cannot stand with the action of His Infi­nitie, shewed, chap. 10. or because he knows not his owne worthines, which stands not within his wisdome, or for some defect or other which cannot stand with the possibility of his perfection, who hath in Himselfe all things that hee can desire. Therefore his glory is infinite.

Moreover if no perfection can come to Him from without, it must follow necessarily that he hath all possible perfections in Him­selfe. But it is plaine, that no perfection can come to him from without, who gave to all things their being and welfare. There­fore his blessednesse or Glory is infinite; As it is said Psal. 104.1. O Lord my God, thou art exceeding glorious; thou art clothed with glory and honour. And Apoc. 4.10. Thou art worthy O Lord, to receive glo [...]y and honour and power. And Reu. 5.13 I heard all the Creatures saying: Praise and honour, and glory, and power be to him that sitteth upon the throne. And Reu. 7.12. Praise, and glory and wisdome, and thinke, and honour, and power, and might be unto our God forevermore, Amen.

4. And [...]ecause God is one infinite being, as shall by and by be more fully proved; therefore the proposition of the first Syllogisme, N. 1. may serve either for any one of all the dignities of God before spoken; or for any other attribute properly given unto God, as you shall find them in the holy Scripture, as 1. Holinesse. 2. Righteous­nesse or Iustice. 3. Mercy. 4. Grace. 5. Life. 6. Light. 7. Love, or the like. And because unto the proposition you may take which of these you will, and I hasten forward; therefore I will only bring some few authorities of the holy Scripture, for every one of these. And first Holinesse.

1. Levit. 11.44. 1 Pet. 1.15. Be ye holy, for I am holy. Psal. 99.9. Exalt the Lord our God, for the Lord our God is Holy. And for this hee is called The Holy one of Israel. Psal. 71.22. & 74.41.

2. Righteousnesse, Psal. 71.15. My mouth shall daily rehearse thy righte­ousnesse, for I know no end thereof.

3. Mercy Psal. 103.17. His mercy is from eternity to eternity on them that feare him, and his Righteousnesse on childrens children. Exod. 20. Shewing mercy to thousands. 2 Cor. 1.3. He is the Father of mercies. This Mercy is the ground of many Psalmes, and in especiall of the 136.

4. Grace Gen. 6.8. But Noah found grace in the eyes of the Lord. And Saint Paul in every Epistle wisheth Grace from God to the Chur­ches; so Saint Iohn. Reu. 1 4.

5. 6. Life an [...] Light, Psal. 36.9. For with thee is the well of life, and in thy Light we shall see light.

7. Love, 1 Ioh. 4.6. God is Love. And whatsoever is answerable to an infinite being, must of necessity be infinite. Therefore the Love of God is infinite. And so of the rest.

Notes.

(a) GOd wils his own infinite being. Therefore his will is infinite.] And we also will his being; that is, not only desire that he be; but also love him, and desire our selves in him, as being the cause and upholder of our present Be­ing, and much more the hope of our happy Being hereafter: yet is not our will therefore infinite. It may seeme therefore that the first reason holds not. I an­swer. We will as farre as we know: For of that which is unknowne there is no desire nor will; And wee know that He is; not what He is. For our most cer­taine knowledge of Him (beside that revelation which he hath made of himselfe in his owne word) is rather by denying what he is not, than by affirming what he is. For although we follow by certaine steps of his imprinted in the Creature, and most of all in our owne understanding, that He is eternall, almighty, &c. yet for all this we cannot apprehend in any degree what His infinite being, what his eternity, power, and goodnesse is. But his knowledge of Himselfe, equals His owne being. And because his being is good, and desireable, and a good knowne moves the will, and an infinite Good apprehended by an infinite knowledge moves an infinite Will; Therefore because His infinite being is knowne to him­selfe to be infinitely Good, doth hee also infinitely will and delight Himselfe in His owne being and Goodnesse. But our will or desire of his being cannot stretch beyond our knowledge, which is also in the lowest degree, as was declared in the entrance of the 5. chap. So God wils and loves His owne infinite Being, and is blessed, and glorious therein infinitely, and necessarily: but wee will and love Him, as farre as wee know, and are drawne neere to him by his Spirit, and promises.

CHAP. VIII. That all the dignities which wee give unto God, as Eternity, Infinity, Wisdome, Power, &c. are essentially one God.

THe art of heavenly meditation is taught every where in the holy Scripture, if we had Eyes to see, or Eares to heare the voyce of wisdome, as it is shewed, Pro. 8. For there is nothing which offers it selfe to our senses, but by that voyce which it hath, which is the voyce of God in it; it cals, yea cla­mours upon us to know, and acknowledge, and to returne to the author thereof. And if for this speciall end and use we have our sen­ces, thereby to draw our understanding to looke up unto Him; how wretchedly sinfull are we, if we use them not to that right end; and how abominable, if wee abuse them to sinfull and wordly lusts? The Things that are, are either artificiall, wherein is knowledge: or na­turall, [Page 29] wherein is understanding: or supernaturall and divine, [...] Exod. [...]1 3. where­in is wisdome. The two first are of things sensible, and subordinate to the last. The Holy Text is the rule, and teaches the use of all. If the things be artificiall; consider who it is that teacheth man know­ledge, and to what end: so you finde the abuse to avoyd the sinne, and let your meditation dwell therein, by such remembrances as the Scripture affords you. If naturall, remember likewise what you reade thereof in the holy Text and so shall you bee led by the hand to the rig [...]t use. For instance: In the sight; the first object thereof is light: remember then what you reade. Thy word is a lan­terne unto my feet, and a light unto my Paths. Then, ye are the children of the light, that ye should not walke in darkenesse. And thus if you will fol­low your light and guide, the Spirit of Christ; you shall at last bee brought to him, that dwels in the light that none can approch un­to. Add your prayer hereto, that you may so be guided by the light of his word in this life, that you may see his everlasting light in the world to come, you can turne you to no side, you can make use of none of your senses, but if you remember what you reade concer­ning that which your sence lights on, you shall have all your senses to guide you in the way to God, and to hold in that skittish imagi­nation, that will draw you away and betray you, if you doe not hold herein. But of all these things, which draw us immediately to God, those Attributes are chiefe which he hath taken to himselfe by way of comparison, wherein there is almost nothing so meane, or so vile, whither the kindnesse and love of God hath not abased it selfe to winne our thoughts to Him, by our sences. As Luke 15.30. Thou hast for his sake killed the fat calfe. All the sacrifices of the Law, the Ta­bernacle, the Temple, and all their furniture may be brought here­to. And yet more meanely, Luk. 17.37. Where the carcase is, thither will the Eagles be gathered. So Hos. 5.12. I wil be to Ephraim, as a moth, and to Iudah as rottennesse. You say, what is this to the matiers in hand? very much, For if I teach you the right use of your senses, that your sences by custome maybe exercised to the discerning of things both good and ill: you shall by your knowledge and understan­ding in things sensible, have a ready way to the more easie appre­hension of those points of wisdome, which are the matiers of faith concerning God. The Attributes which concerne his high, and su­perexcellent perf [...]ctions I have proved to bee infinite; it must ap­peare, that all those perfections are but one absolute wonderfull being, from which as from one fountaine they all arise. And al­though with us truely distinguished, yet in Him are they but his owne most simple being; which may appeare by the ensuing reasons.

1. If all the excellencies of God, his goodnesse, wisdome, power, truth &c. be not essentially in the perfection of his own being: then must they be in him, either as accidents arising from his being, or els they must come to him from without by some other. But in him [Page 30] there can be no accident (as shal appeare in the next chapter) neither yet can they come to Him from without. For so his being should not be good, powerfull, nor true of it selfe, nor he wise in Himselfe, but by the influence of another: So something should be given be­fore him, greater and more excellent then hee, from whom these perfections should come unto Him. For nothing can be in defect, but by something which is in act or perfect being, which raised it from not being to that estate which it hath in possibilitie of further perfection. But it is granted at first, that nothing can bee of greater excellency than God. Therefore the dignities of God are essential­ly in the perfection of his owne being, and so are his absolute and essentiall Being.

2. Every thing whose goodnesse, power, wisdome, glory, &c. are not essentially one with the being thereof, must of necessity be in defect, and in possibility only, to become that which it is not. But the being of God cannot bee such. For so should not he be God eternally. So also his goodnesse, power, glory, &c. should not be infinite. But these things are impossible. Therefore his good­nesse, power, glory, &c. are essentially his very being; And Hee is essentially his owne goodnesse, glory, wisdome, power, &c. For the being is alwaies convertible with that whose being it is, as eve­ry man is a reasonable creature, every reasonable creature is a man, see, log. cap. 8. n. 2.

3. Whatsoever is simple and utterly uncompounded, must needs be pure and one in it selfe: neither can it be this and that; one and another; for so the simplicitie were taken away. But the being of God is simple and uncompounded, as shall appeare by and by. Ther­fore in Him is nothing but his owne pure essence or being. So then his goodnesse, truth, wisdome, glory, &c. is no other thing than him­selfe; nor he any other thing than his goodnesse, wisdome, or glo­ry &c. Nor his goodnesse, any other thing in Him than his power &c. nor his truth, than his wisdome &c. nor any other dig­nity, any other thing than another, to wit, in that one perfection of his most pure and absolute being, which comprises all these. Which pure being, because it is neither understandable, nor name­able by us, we speake of goodnesse, of power, &c. as of the effluen­ces or prime acts thereof, in which it is one, and they one in it, with the concord of samenesse or unitie of being; but with respect of one toward another, they are this one, and that other, with the difference of concord, or concord of difference. For though wee say truly, goodnesse, is God himselfe, and God is wholly goodnesse; yet not exclusively; For truth is God himselfe, and God is wholly truth; yet not excluding Almightinesse, eternity, &c. Therefore goodnesse, truth, eternity, &c. are different with the difference of concord, not of opposition, see chap. 9. note (h)

4. Whatsoever hath the infinity of being, must of necessity bee essentially and actually, whatsoever it is possible to be. But God hath [Page 31] the infinity of being as was proved cap. 3. Therefore he must be. 1. of Necessitie, not by chance. 2. Essentially, not an accident, nor acci­dentally: for so he might both be, and not be. 3. Actually whatsoever He is: not with possibility of being that which He is not: for so there should be defect of being, which cannot stand with the infinitie of being. Therefore God is of necessity essentially, and actually good­nesse, eternity, power, wisdome, will, truth, glory, life, &c. and convertibly. And this is it (as farre as I know) which God saith of himselfe, Exod. 3.14. I am that I am, or I will be that which I will be. Whereby we may know, first that whatsoever is in God, is essenti­ally and actually himselfe as is shewed. Secondly, that all the under­standing or wisdome of the Creature, Angels, & Men, being all fi­nite, cannot conceive what he is in Himselfe, being altogether infi­nite. This the Chaldean wisdome knew well enough, [...]. Because the superessentiall being excels all words or signification, all thoughts, all the uttermost excesse of understanding, as the Cla­rian oracle confessed [...], his name cannot bee contained in words: And therefore doth Iacob, Gen. 32.29. and Ma­noah Iud. 13.18. enquiring herein receive an answerlesse answer, because it is a wonderfull secret, and beyond their knowledge. No not Moses himselfe, like to whom there arose no Prophet, whom Iehova knew face to face Deut. 34.10. might see the face of his glory. Exod. 33.20. onely the Mediator, because hee knew that name. Psal. 21.14. Ioh. 8.55. was exalted above every name that is named in this world, or in the world to come. Eph. 1.21.

Seeing then that all the excellencies of God in their infinitie are his very being; it followes from hence as a corollary or consequence. First, that God is wholly or absolutely perfect in himselfe. Second­ly, that he is but one.

The reasons of the first.

1. Where the whole power of being is infinitely, there no ex­cellency can bee wanting but as it hath the infinitie of being, and thereby differs infinitely from not being; so all defect or want must needs be farre therefrom. But the whole power of being is in God infinitely, as hath beene proved. Therefore God in himselfe is wholly perfect.

2. Moreover seeing Hee is the first cause of all being, and tooke nothing from any other (as was shewed in the first reason) there­fore it is necessary that He be perfect in Himselfe.

3. Whatsoever is actually all that it can be, must needs bee per­fect in it selfe. But God is such (as was shewed in the fourth reason) Therefore God is pure perfection in himselfe, not having any thing of weakenesse, of want, of possibility to be a more excellent or per­fect than he is.

The reasons of the second Consequence, That God is One.

1. An infinite being is that which holdeth all beings in it selfe, and is not it selfe comprehended of any other. By which it is appa­rent, that of infinites, there can bee but one, and consequently but one God. For if there should be mo Gods; every one infinite; then every one must hold in himselfe the being of the other and so still there could be but one infinitie, and if they be not contained one of another, then they cannot be infinite, and so not God, who is al­ready proved to be infinite; and therefore but one.

2. If there be severall indivisible almighties, or Gods of severall infinite power; then it must follow, that none of these powers are absolutely infinite, because each one hath not the infinite power of the other: and besides, that all these infinite powers are conjoy­ned with infinite weakenesse, because they must bee mutually sub­ject to the infinite power one of another, or if they bee not subject each to others power, it will follow that none of their powers is in­finite. And so none of these supposed Gods, to bee God indeed. Therefore there is one only God Almighty.

3. Whatsoever is superexcellent, must be such as cannot bee e­qualled by any other. For multitude abates the dignitie of one, as many kings of equall power in a commonwealth would make that state no kingdome. And if there be many Gods, one must be equal'd with another, and so none should bee superexcellent. But it is mani­fest in reason, and before proved, Chap. 4. R. 3. that God is super ex­cellent in all his dignities. b Therefore God is one alone. This ar­gument with many other inductions to the like purpose you may reade in Athanasius in his oration against the Gentiles.

4. One individeable and peculiar being cannot belong to more than one, as the being of Thomas cannot be the very same being which is of Peter or Iohn, but the being understood by this name (God) is one individeable and peculiar being, as was put in the be­ginning of cap. 1. Therefore it cannot belong to more than one.

5. If there be two Gods, or moe, it is necessarie that they bee di­stinguished by something added either to one or to both; which addition, if it be an accident, whether it be of inherence, or circum­stance, will not make such difference, but that in essence they may be one: and if no accident can be in God (as shall by and by ap­peare) then this kinde of difference will bee none: but if the addi­tion make an essentiall difference, then the being must be compoun­ded: but such a being cannot be God, which must be independent, and uncompounded.

6. Besides, seeing they must be in the highest degree of being, and that He unto whom wee confesse, is proved to be infinitely and essentially good, wise, powerfull, true, glorious, eternall, &c. it must needs bee, that whatsoever differs therefrom in the excesse of be­ing [Page 33] must be infinitely ill, foolish, weake, false, contemptible, of no continuance, and so none at al, see hereto Plotini Enuead. lib. 7. cap. 23.

The truth of this the Holy Scripture confirmes Deut. 4.35. & 39. The Lord is God, and there is none but he alone. Deut. 6.4. and Mar. 12.29. Heare O Israel, The Lord our God is one Lord. Mal. 2.10. Haue we not all one Father? hath not one God made us? Mar. 12.32. There is one God, and there is none but He. 1 Cor. 8.4. There is none other God but one. Eph. 4.6. There is one God and Father of all, which is aboue all, and through all, and in you all.

Notes.

(a) TO be more excellent or perfect than Hee. Carol. 1. Re. 3.] Tho. Aquinas lib. 1. Cap. 28. cont. Gent. to this conclusion brings another reason; which is this. In every kinde or order of beings there is something most per­fect, whereby every thing in that kinde is to be measured, because that the greater or lesse perfection of every thing is tryed, by how much it is nearer to to that most perfect being, or further off: therefore in the order of being also, there must be one thing most perfect, which is God; who if hee were not most perfect, could not be the common measure of all things. For respect to the per­son I would faine have let this reason stand, but that it stands not with reason nor the truth: for it puts the Creator and the creature in one ranke or order of being, and the difference onely in degrees of perfection, and im­perfection, which can no way bee admitted: for the being of God is abso­lute, and of it selfe; the being of the creature is onely of Him; His infinite, theirs finite: and how can that which is infinite, be a measure to that which is finite? what proportion is there betweene them? doth not the Creator which is infinite differ as much from that which is in the highest perfection of being created and finite, as from that which is in the lowest? doth not he as much exceed an Angell, or a man, as the least more of dust on the earth? how then is that true which the Prophet hath, Esay 40.15.17. All nations are unto him a [...] nothing, yea lesse than nothing; and vanitie, as the dust in the balance, which no man puffs away because it hath no weight. And that he should thinke this rea­son good, or the comparison tollerable, is so much the more to bee marvelled at; because that in the same booke, Chap. 32. he proves that nothing can bee affirmeable of God and the creature univocably, but onely analogically Chap. 34. And againe, in his questions on the first booke of the Senten. dist. 8. q. 6. 7. Though all created beings be brought into the orders and distributions of being, which wee call predicaments, either directly or collaterally: yet hee proves that God can no way bee brought into any predicament; and that because his being conteines the excellencies of all beings, as the cause and susteiner of all. And if he cannot come into the predicament of substance, ei­ther as the most generall substance affirmeable of all, or as any thing conteined thereunder, because his being is simple and without addition, or difference, much lesse can he be brought into any other predicament. And if wisdome be in God, as his very being, and substance; but in an Angell as a qualitie onely: What affinitie or neerenesse can there be betweene a qualitie in one, and the substance of another? therefore the comparison of perfection and imperfection is in the creatures onely, and not with the Creator: for as the distance is end­lesse from not being to being; and therefore the least atome could not bee brought out from not being into being but by an infinite power; so againe from [Page 34] a finite being, how excellent soever in respect of other finites, the distance is as great to a being that is infinite. For as in a number actually infinite (if any such could be) five could not be conteined oftner than ten, nor one than five; so the greatest per [...]ection of a finite being, is as neere unto nothing, and as much ex­ceeded by an infinite Being, as that which is accounted the meanest of Beings.

(b) § 1. Therefore God is one alone, Corol. 2. Re. 3.] If the Fathers and Histori­ans of the Church, till toward foure hundred yeeres after Christ, recorded the Heresies of those times, as of the divers sects of Christians; I thinke they were too light of beleefe to settle their thoughts in things so foule, and filthie; So against Nature, if not impossible. But if not beleeving them, they thought themselves forced to proclaime them Hereticks that were said to doe such deeds. Because the shamelesse lying Ethnicks put such things upon the Christians, by the malice of the Devill invented, onely to disgrace the glorious faith: it was a worse deede to brand the Christian name with such villanie, onely because the enemies of the faith were past all shame to lay such things to their charge. For in all heathenisme you shall not read of any deeds so foule, of any opinions so farre from reason: but if they whom they call hereticks were only the censu­rers of all opinions in those times, themselves being Libertines or Atheists, and so among other their opinions broached what liked them best concerning Chri­stianity; I see no reason why they should be called Hereticks more than Celsus, Porphyrie, Lucian, and such professed adversaries, or any of the Philosophers that were before: for if hee onely can bee an Hereticke, who being baptised, doth stubbornely maintaine a false opinion contrarie to some article of our faith; How can the Manichees be counted Hereticks who were neither bapti­sed, nor acknowledged one God, nor beleeved his Scriptures, but as another prophane writing so farre as they liked it; who worship't the Sunne, the Moon, and all their Idoles: and although they celebrated their assemblies in comming together as the Christians; yet can you account those mysteries of Beelzebub to be Christian, which were performed with such accursed uncleannesse; as I must forbeare to write; which I could hardly have beene brought to beleeve, if S. Augustine himselfe, who had been among them, and proves it by witnesses, had not recorded it de Haeres. Cap. 46. The filthines of the Gnosticks was yet more abhominable, if it be possible to be true which they write; will you account them Christians? The Philosopher Plotinus, no Christian Ennead. 2. lib 9. in­tituled against the Gnosticks shewes the falshood of their opinions concerning the creation of the world, and proves that in the government thereof their opi­nion was more wicked than that of Epicurus: and though Simon the Sorcerer was baptised, Acts. 8. yet when his gall of bitternesse had made him a profes­sed enemie, and father of all those heresies that followed; will you count him a Christian? Therefore you may with the Apostle say of these, of Cerin­thus, of Carpocrates, and of many of the rest; They went out from us, but they were not of us. But because I am busied in things of more importance than this (and yet the honour of the Christian name is no small matier) I will most brieflie recount the contrarie opinions, whether they be of the elder Philosophers, or the later Hereticks, as they have beene gathered, by the most ancient among the Fathers, Irenaeus, Epiphanius, S. Augustine and others: I say, most briefly and onely for a taste, that you may love the truth the better, and adore that mercy which hath manifested it unto us. And therefore I will not tell you of Varros thousands of gods, nor trouble you needleslie with remembrance of those gods of the Heathen, which you may reade in the holy Scripture, and know better by Master Seldens just Commentarie de Djs Syris, if you understand Latin.

§ 2. Above fortie disagreeing opinions among the Philosophers concerning the gods, are reckoned up by Cic. de natura Deorum. lib. 1. of which some [Page 35] directly gainsay this conclusion of the Vnitie of the Godhead: for although An­tisthenes confessed there was but one God, the God of all nature; yet he added, that there were divers Gods for divers peoples and countries. Xenocrates said there were eight gods, in the seven planets, and one that ruled over all the Starres. Anaximander held many gods, and so many gods, so many worlds; but said that these gods were brought forth in time, and after many ages dyed againe. Al [...]meon seemed to acknowledge three gods, inasmuch as he gives di­vinitie to the Sunne, to the Moone, and to the soule of man. Xenophanes would have all that is infinite to be god, whether in being, or in working, as he held the understanding. Democritus would have all the Ideas or representa­tions of things being, and that understanding whence they proceed, and mans understanding also to be gods. The inconstancie of the Philosophers in their owne opinions brought us in yet more gods. Cleanthes one while said the world was god, sometime the soule, whereby it was quickned, and governed; then againe the pure and uppermost ayre that compasseth the whole Globe of hea­ven and earth; sometime the Starres, otherwhile reason; as so the rest, as you may heare hereafter. And if the Philosophers, the guides were blind, it is no marvell though the blockish rout ran into all Idolatrie, as they are descri­bed Wisd. Chap. 14. But to suppose it reasonable to give honour to the memo­rie of the dead, who where founders of cities, or procurers of some great and publike good, because they (though dead) were thought to favour and maintaine their owne endeavours: or to be so unreasonable, as to thinke with the Aegyptians, that there was something divine in all those things by which they received any kinde of good; and so to worship men, horses, birds, serpents, wolves, dogs, and cats. See Iuvenall. Sat. 15. Cic. de natura Deorum lib. 3. yet what could so mad the old Romanes not onely to allow all the hee gods, and the shee gods of others; but to consecrate imaginations, as Victory, Concord, P [...]ace; yea and among these their owne plagues and punishments, as the Ague, Mildew, and blasting, ill fortune, &c? Cic. loc. cit.

§ 3. But there was no opinion among all these more foolish than that which went out in the name of the Hereticks. Cerdon first of all August. cont. advers. leg. & Proph. l. 2. c. 12. said there were two gods; one good, whom they called Oro­mazes, and another stark naught, whom they named Areimanius. This opi­nion his scholer Marcion upheld, but addedTertullian, who dispu es against him in five books, hath it not, nor Irenaeus, and Augustine brings it doubt­fully out of Epiphanius. a third whom he called the Iust. After that the Gnosticks recal'd the opinion of the two gods with many addi­tions. The Manichees also followed this madnesse, and added their fiction, that the good God set upon the wicked god to have supprest him. but in that conflict the powers of darkenesse tooke many parts of the good god prisoners, and tyed them unto earthly m [...]tiers; for the ransoming of which, this good but verie weake god, takes great thought, but as these parts of his come to be ea­ten in the matiers wherein they are tyed, by their Catharists or Puritanes, they are parted from the impure matiers, and so restored to the God againe. Are these Hereticks? are these Christians? found you any thing like to this among the pure naturallists of the heathen? Phil. Mornay de verit. Christ. Relig. Cap. 2. drawes this opinion of two gods by the autoritie of Plutarch de Iside & Osiride. First from Zoroaster, and so among the Persians: thence to the Manichees. It is true, that Manes their father was a Persian; but it is manifest that Plutarch was most grosly deceived, first in the circumstance of the time, wherein hee mi­stakes about some foure thousand two hundred yeeres, a great fault in an Hi­storian: for if Zoroaster lived in the reigne of Ninus, as the best Records doe make him, See Fra. Patr. in Zor. about three hundred yeeres after the floud, it will not be above eight hundred ninetie, or nine hundred yeeres before the de­struction of Troy, which is put about the yeare of the world two thousand eight hundred fortie; so that Plutarch who makes him to have lived five thou­sand [Page 36] yeares before the destruction of Troy, makes him above two thousand yeeres elder than Adam. Then in the substance of the matier, the mistaking is nothing lesse: for by the diligence of worthy men, divers of those magicall oracles of Zoroaster, who was the Sonne of O [...]omazes, Plato Alcib. 1. are come to light, and printed at Paris in the yeare one thousand sixe hundred and seven, and before that many more of them gathered out of the old autors by Fra. Pa­tricius, and printed at Venice 1593. and since that elsewhere. By which it is ap­parent that Zoroaster held the mysterie of the Trinitie, in Unitie of the De­itie, and one God above all, the Creator of all things, who according to his owne goodnesse made every thing perfect and good, as his words witnesse.

[...].
For from the Fathers workmanship nought runneth wast,
Or yet imperfect; as though it were made in haste.

But that every thing according to that order of being which it hath, hath all the perfections that belong therto. Neither can the learned Mornay be excused, that having seen, and citing Zoroaster would beleeve Plutarch in that wherein he knew the Oracle of Zoroaster was quite contrary. He cites his consent to the Chri­stian positions concerning originall sin, Cap. 7. for the immortalitie of the soule, and resurrection of the body. Cap. 15. yea and for this very point of the Trinitie of Persons in the Vnity of the Deitie, de ver. Christ. Rel. Cap. 6.

[...]
[...].
The Father having made all things, to th' Second wisedome gave:
Whom all mankind account the first, all honour due to have.

But how could Plutarch, so grave a Writer be so mistaken? Hee flourished in the Reigne of Trajan, before which time Simon Magus had taught that God did not make the world, but certaine Angels: which opinion his Scholler Me­nander upheld: and over and above the filthinesse with women, and things offe­red to Idols, the Nicholaitans also. Cernthus yet added, that the God which made the world, was but a lower power, who did not so much as know the true God, Iren. lib. 1. Ca. 25. From these, and especially from Menander and the Nicholaitans, proceeded the Gnosticks, though not under that name til afterward. These vaunted of all knowledge, & held Plato as one that knew little or nothing of Philosophie; And this their high knowledge they boasted to have out of the Oracles of Zoroa­ster, which they pretended to have, & thence falsly gave out what they list, to bring the holy Scripture into contempt. By the falshood and impudency of these it seems that Plutarch was deceived; which yet is further manifest in this, that in the same place, de Is. & os. hee mentions the opinion of the Chialists, as the doctrine of Zeroaster: wherein by his glosse Cerinthus had corrupted the holy Text Apoc. 20. as the Turks at this day understand their Paradise. Now this doctrine of heaven up­on earth (for ought that ever I read) was never mentioned in any prophane Writer before the time of S. Iohn: but it was no new matier for Plutarch to be de­ceived in matiers of Religion; as well that of the Chaldees, further from his know­ledge; as in the Swine and Asse of the Iewes; which he might have knowne bet­ter, if by the Iewes themselves he would have beene informed: See I. S. de Diis Sy­ris synt. 2. Ca. 16. But to returne to our Hereticks; for all these follies and contrary opinions afore mentioned, if you compare with the reasons and authorities afore­said, will vanish into nothing. Of all the heresies about this point there is none so wicked, as that which Augustine writes somewhere to Basilides, Contr. Adver. leg. supra; who first durst affirme, that the God which the Nation of the Iewes ho­noured, [Page 37] was not the true God; Then he writes that Carpocrates, denyed that God gave the Law to Moses: elswhere that Cerdon affirmed, that the God of the Law and the Prophets w [...]s not the Father of Christ, de haer. Cap. 21. this last the Iewes like well of; but to us all these are one heresie, who hold according to that which is Heb. 1. That God which at sundry times, and after sundry manners had spoken of old to the Fathers, spake to us in these last dayes by his sonne. For evidence of which, because it is the ground of all our hopes, you shall have a reason or two; and if you desire moe, read the bookes of Tertullian against Marcion, especially the third, fourth, and fift.

1. § 4. If that God, which was honoured by the Nation of the Iewes, whom the Christians acknowledge the Father of Christ, be not the true God; then it will follow, either that the true God hath hitherto beene utterly unknowne to the world, or else that some of those false gods (as we terme them) whom the heathens worshipped, as Jupiter, Iuno, Neptune, &c. must be the true God: But both these things are false. Therefore the God which the nation of the Iewes adored was the true God. Now that none of the gods of the heathens could be the true God is ma­nifest by this, that (although they were lyars) yet durst never any of them take this to himselfe, that he was God; as may appeare by the answer of that Apollo of Cla­ [...]os, where after a long description of God, by which yet hee would uphold devill-worship, he concludes with a lye of him and his fellowes: [...]. This is God: but wee Angels are a little portion of God: where (you see) to save his credit and uphold his sacrifices he gave him­selfe out as a part of God, as if the being of God were divisible into parts. Moreover, whereas the true God in regard of his Lordship and power over the creature, might challenge the service and obedience thereof and give rules how he would be worshipped thereby, as he did to Abraham, Moses, &c. yet none of these devills ever taught their worshippers any other service to themselves, but as enemies of mankinde toReade further to this purpose the second booke of S. August. de Civit. Dei and see what Religion they taught their worshippers: murder one another, as is manifest by the sacrifices of Molech, and other Idoles of the Canaanites Psal. 106.37.38. And in prophane writers, who knowes not the altar of the she-devill among the Tauri, which had no sacrifices, but of mans blood, strangers, and enemies overcome in warre? Such was the altar of Saturne among the Cretians, and Carthaginians, and such a Priest for Iupiter Chamon was Busiris in Aegypt: And Marius upon a dream which the devill shewed him, became the butcher of his owne daughter Cal­phurnia. Beside this, if any of these gods of the heathens had beene the true God; as their will, so their wisdome, goodnesse, and justice should have beene knowne unto men. Their will you see was murder, their wis­dome such, that their chiefe fortune-teller Apollo of Delphi was called [...], of his crooked and doubtfull answers which hee made concerning such things to come as he did not know, or knowing would yet deceive therein as a devill. Compare herewith the answers of God to Gedem, to David, &c. As their wisdome, such was their goodnesse: for what can bee remembred wherein any of these devils did ever any good to any nation, countrie, ci­tie or private man, wherein the providence and wisdome of man was not chiefe? as you may account the safetie of the Athenians in their wooden wals at Salamis, to the wisdome of Themistocles. And although Castor and Pol­lux saved Simonides for his song, yet they slew his hoste and all his friends. And for their power it easilie appeares how weake it was, in that they could not defend their owne right in man; which doubtlesse they had, if any among them had beene the true God: but at the name of Christ all their worshippers forsooke their service; and set them at naught: so that their [...], whether he would or no, must plainely confesse, as as he did to Augustus after the birth of Christ.

[Page 38]
[...],
[...].
The Hebrew Childe mee bids, who o're the Gods doth reigne,
To leave this house; and to returne to Hell againe.

Now to the other part of this long historicall argument, it is likewise plaine, that the true God hath not hitherto been unknown unto the world: for neither could it stand with His goodnesse, and mercy to suffer the most holy men to wan­der ever in errour, and to spend their best thoughts and devotions on him that was no God, and thereby also to be unjust to himselfe, not onely refusing the ho­nour due to him, but also excluding himselfe for ever out of that right which he hath in his creature: for who will now acknowledge any God hereafter besides him, in whom we have hitherto beleeved, and acknowledged the most High? neither yet could it stand with his truth, to suffer the truth of his own being to be for ever concealed from man, that with all humilitie and desire hath hitherto sought it. If then neither any of the heathen gods were the true God, neither yet can it stand with the Goodnesse, Iustice, or Truth of the true God, to denie to man that knowledge of himselfe, which man was capable of; nor to refuse that service which hee could doe Him: it must needs follow of necessitie, that the God which the Nation of the Jewes worshipped, which we acknow­ledge the Father of Christ, is the true God; and this his devilship was forced to acknowledge.

[...]
[...].
Onely the Caldees, and Hebrewes, have learn'd true wisdomes love;
Who selfe-begotten God and King in puritie adore.

Where you must, understand that Abraham the Caldee and his sonne Izaac and Iacob are put in the first place, and after all they that hold the faith of Abra­ham, the honor of Hebers race.

2. Either that God which the Iewes did serve, and wee by his owne in­struction know to bee the Father of Christ, was the true God; or else that other supposed true God cannot bee free from the uttermost injustice that can bee done. But this last is impossible: therefore the former is true. The consequence is necessarie: for if God the Father of Christ bee not the true God; all the world hath hitherto been utterlie ignorant of the true God: and if that suppo­sed god should either condemne all the world to hell for ignorance of himselfe, when hee had afforded no meanes to know him, it were the uttermost inju­stice that could bee done, and to save all indifferentlie, all being ignorant, as well them that cared not to know and serve him, as them that made it their whole life and search, and thought themselves borne for no other end, were as great injustice on the other side. Therefore that God which the Iewes knew and served, is the true God.

3. That God whose wisdome is infinite, must needs bee the onely true God. But the Nation of the Iewes worshipt that God of infinite wisdome; which appeares in this, that Hee alone declared from the beginning what should come to passe at the last, which no other God or Idole of the Heathens hath done; if they have, shew it: Let it appeare that they are able to doe either good, or ill. This argument might not be passed over, because it is the reason which God himselfe useth to justifie himselfe. Esay Chap. 41. [Page 39] vers. 21.22.23.26.27. And could that God of Basilides and Cerdon be content to be thus dared to his face, to yeeld his honour to another, if he had either might, courage, or justice? This sottish opinion was not worth halfe this paines and time; neither have I vouchsafed it to Basilides: but that wee of the Gentiles, which were once farre off and served those Idoles, may know, and bee thank­full that we are now by Christ drawne neere unto God, that is rich in mercy to all them that call upon Him. For is God the God of the Iewes onely, and not of the Gentiles? yes verely, even of the Gentiles also Rom. 3.29. And he is that one God, and there is none other, there is no other God beside him. Reade Esay 45. and especially verses 5.18.20.21. & 22. And if you require further proofe hereof by authoritie of holy Scripture, reade that elegant treatise of S. Origen to this purpose [...] lib. 2. Cap. 4. and the answer to the contra­rie objections you shall finde in Irenaeus lib. 4. and Epiphanius haer. 23.

CHAP. IX. Sect. 1. That God is neither matier. 2. Forme. 3. Compound. 4. Bodily. 5. Nor subject to any accident. 6. And that His being is most simple and pure.

WEe have hitherto dwelt on the considera­tion of the divine being and according to the weakenesse of mans understanding have assayed to shew what He is. Now as well for further cleering of the premis­ses, as for the avoyding of some left-han­ded opinions concerning Him, it is like­wise fit that we consider what hee is not; And because the author of that booke which by him is stiled Soiga, (by which forsooth in his deepe Ca­bala, you must understand [...] that is (holy) and by sude, deus, and such deepe mysteries) doth most falslie affirme pag. 12. that God is the matier of all things that have existence, or a peculiar being; it may appeare unto you for these reasons following.

Section. 1. That God is not Matier.

1. NO matier is eternall. But God is eternall: a therefore God is not matier. The rule or proposition is thus proved. Whatsoever is moved by any kinde of motion cannot be eternall: because it supposes another being whereby it is moved, either from [Page 40] the pure possibilitie of not being into being, as the first matier of all things; or in being, from one state of being into another. But all matier is one of these: therefore no matier is, or can be eternall; and therefore not God. And if no matier can be God, then God cannot be matier. See log. Cap. 13. B. rule 1.

2. All matier is in possibilitie to become this or that; that is, to change from one forme to another, as the moisture of the earth by the vertue of the root turnes to grasse, thence by the vertue of the stomacke of the oxe, becomes blood, then flesh; which in the stomacke of the man being digested againe, becomes his blood, then flesh, and so returnes to earth againe, and is capable of as ma­ny formes or shapes as it was before. But God is actually whatso­ever he is, and without possibilitie of change to become this or that. Therefore God is not matier.

3. No matier is a beginning of naturall action, but of sufferance onely. But God is the beginning of all naturall actions. There­fore God is not matier, you may bring hither divers of the reasons following in 2.3.4.

Section. 2. That God is not the forme of other things being.

1. Every naturall compound is a third thing arising from the matier and the forme, in which b the parts that were before un­derstood separate, had power to be joyned, and to become that which they were not before. But God can neither be a part of an­other, nor be joyned with another, nor be in possibilitie to ano­ther, nor yet become that which he was not before. Therefore He is neither matier nor forme.

2. No forme is totally and onely for the being of it selfe, c but is destinate unto another totall, as a thing more excellent than it selfe. But God is wholly his owne being onely, not for another; for all things are for him: neither can any thing be more excellent than He. Therefore d God is not the forme of any other being.

3. No forme of any thing begun can be eternall. But God is eternall: therefore God is not the forme of any thing begun. And so you may conclude likewise of matier.

4. The matier and forme are the essentiall being of all bodilie things, and being is affirmable of that, whose being it is. If God then were the being of other things, it were as truely said, This man is God, as this man is a living creature indued with reason; but this is most false, and would justifie the Idolatrie of all the heathen, yea even of the Aegyptians. Therfore God is neither matier nor form. And if God be neither matier nor forme, it must needs follow.

3. Section. 3. That God is no Compound.

1. FOr in every compound the parts being actually ioyned must needs be such as were possible to be ioyned together, so that there must be therein both actor perfection, in respect of the totall wherin the parts are actually ioyned, and possibilitie or imper­fection in regard of the parts that may be both ioyned, and conse­quently disioyned againe: so that the totall in possibility not to be, as it was not before the parts were ioyned together. But nothing of all this is possible to bee in God; neither parts, nor imperfecti­on; nor possibilitie to be, and not to be, e Therefore God is no Com­pound.

2. Every Compound is a second thing in Nature, whose being followes upon the uniting of the parts compounded. But God is the prime or first being, as was shewed. Therefore no compound.

3. Every compound supposeth necessarily a cause efficient which brought the parts together; which cause efficient must needs be before the effect or compound. But nothing of this belongs to God. Therefore He is no compound.

Every compound is liable to division and so to destruction. But this is against the eternity of God; and therefore God is no com­pound or made of divers things. And if no compound, then necessa­rily it follows.

Section. 4. 4. That God is not a Body.

1. FOr every body whether it be Physicall, or Mathematicall hath parts divideable into parts. It is also finite, and may be measured. But nothing of all this belongs to God, one infinite be­ing. f Therefore God is not a Body.

3. No bodily being can bee the first of Beings, and the cause of all other: For if it be a body onely, it cannot possibly move it selfe: And if it bee a bodie enlived and quickned by another, then it cannot bee the first of beings, because it is compounded. But God is the first, and cause of all beings, as hath beene proved. There­fore no Body.

3. No bodily being is abundantly sufficient for it selfe. For if it bee a whole and entire body, it needs the parts, without which it could not be whole; and if it bee a part, it needs the other parts as helpers, and the whole as the sustayner; And yet the outward be­ing or causer which brought altogether. But God is abundantly sufficient for himselfe; of whom alone all other things have their sufficiencie. Therefore God is no body. And if God in himselfe be [Page 42] abundantly sufficient for himselfe, it followes necessarily, that hee needs not any thing from without, And therefore.

Section. 5. 5. That no Accident can be in God.

1. FOr every Accident, whether it bee of Inherence, or cir­cumstance, comes to the subject beside the being thereof. The accidents of circumstance come to the subject, for the better being thereof; as to bee clothed, to have a wife, &c. But all these come from without; And as they are needlesse to him that hath all sufficiency in Himselfe so are they impossible to belong unto God. The accidents of inherence proceede either from the matier, forme, or composition of the subject. In God is neither matier, forme or composition, as hath bin proved, g Therefore in God is no ac­cident.

2. Nothing can be in any thing most excellently and perfectly but only the being thereof. Whatsoever is in God is in Him most ex­cellently and perfectly. Therefore whatsoever is in God is only his being; And then no accident.

3. If no addition can be unto God, to make him any thing other than He is; then can no accident be in him: which ever makes the subject somewhat that it was not before. But no addition, taking away, or change can come to Him, who is eternally, infinitely, and actually whatsoever Hee may bee. Therefore no accident can bee in God.

4. Every Accid [...]nt is neere unto not being, as having no be­ing but in that subject wherein it is. But the being of God is in­finitely distant from not being. And therefore God is no way sub­ject to Accidents.

5. If any thing can come to God as an Accident, it must come to Him, either from Himselfe, or from another. Not from himselfe, as having neither matier, forme, composition, or bodily being, from which all accidents doe proceed. Neither can it suffer any thing from another; for all such accidents as proceed from without, pro­ceed from the possibilitie, or weaknesse of the subject unable to re­sist, as heat is in water. But his being is infinitely perfect and such as cannot suffer: For so should he cease to be happy, and to be God; and therefore nothing can be in h [...]m but essentially.

6. And moreover seeing Hee is the first of all beings, and the onely thing being of himselfe eternally; it is impossible that hee should either suffer violence, or have any thing added to him by a­nother, or be moved by another; seeing he is the first cause & mover of all things. If then no accident can be in God, neither from him­selfe, nor yet from without; it is manifest that in him can be no ac­cident at all. And seeing nothing of all these things before spoken [Page 43] matter, forme, composition, body or accident can bee in God, it fol­lowes necessarily.

Section. 6. 6. That the Being of God is most simple and pure.

1. WHich is further manifest by this. That He is the first of beings, and so must needs be simple. And againe, that which is simple, must needs bee the first. For that which is not the first of all beings, must needs have dependance on another, and so two things must be therein. First somewhat from the cause whereby it is; Secondly somewhat peculiar to it selfe, whereby it differs from the cause. But God is the first of all Beings, because he is eternall and one, as was proved, cap. 2. & 8. h Therefore his being is most simple and pure.

2. If nothing can be in God, but only his owne essence or being, then purity it selfe, or simplicity must needs bee his being: which being, because it is proved to be infinite, it necessarily followes that his purity is also infinite, beyond which no purity or simplicitie can be greater.

3. Whatsoever is infinite and no way limitted must needs bee most simple or uncompounded and onely one. The being of God is infinite; Therefore most simple and pure.

4. God is no compound, as was proved, therefore his being is most simple.

And because all our knowledge which wee have of all things be­ing, is only by the helpe of our senses, taking them either directly or further of by comparison, by composition, or by negation; whereby we judge of the properties or accidents which we finde in the things; and not by the understanding of the most inward and true being thereof; no not of our owne very soules, whereby we live, or that whereby wee are most guided, our verie imaginati­on; we must confesse that this highest and first being of all, being so utterly without all our senses, must needs be as farre beyond all our words, and all our understanding; and must ever assure our selves that that cannot bee that infinite God, which can come into our most finite understanding; Neither that wee can assigne any name which may equall his being, see Cusan. de Deo abscondito. And that we may end as we did begin, let us returne by the waies wee came, and we shall finde that all these names and beings, which wee have given unto God, yea even all together cannot equall him. For if we call him the beginning of all things, wee make him not an absolute Being, but speake with relation to that which is began. If wee say he is infinitie, eternitie, power, wisdome, and the rest of those dig­nities which we have viewed, they are but so many particular essen­tiall attributes to one most perfect being: yet when wee have said [Page 44] Most perfect Being, we have not said right. For He by his Infinity and Almightin [...]s is utterlie beyond both being & not being, for he hath power over not being to make it to be, & over being to make it not to be: Neither can not being be even verie nothing, but by him that commanded it to be nothing. Such therefore is He, Infinite beyond both being, and not being. If we say he is most perfect only, we can­not understand his perfection to be any thing else than the union of his essentiall attributes. If by unity though most simple and absolute without respect to number or magnitude, we say he is One; yet wee cannot truly say so, but by his truth. And although that which is first must needs bee one, and nothing can be more simple than unity: yet seeing we cannot thinke but that he which is the first of beings, must needs bee the best of beings, wee are enforced to returne from the Centre of his unitie into that infinite circle of his goodnesse, his power, his glory, his wisdome, his truth. Therefore whether in the innermost center, and first consideration of that most one and ab­solute simplicity, [...]. as the Philosopher Plotinus En­nead. 6. l. 8. cap. 11. saith we ought in silence to adore as the Psalmist speakes [...] silence is praise to thee, Psal. 65.2. or whe­ther in the circumference, wee dwell in the consideration of those tytles which He for our understanding hath bin pleased to fit unto himselfe; because we would as the Areopagite speakes lib. de Div. nom. cap. 13. understand and speake something of that unspeakeable ex­cellencie, let us ever endevour a further knowledge of him; be­cause wee know that the least knowledge that wee have of the most excellent being is more worth than the knowledge of all things be­side. And although the endevour be high and hard, yet have wee so much the more encouragement by the helps or meanes of our knowledge; and so much the greater hopes in respect of the reward. The meanes common to every man are in sum either discursive; or experimentall. The discursive are two, and in our power; two are experimentall and above it, but yet not hopelesse if wee endea­vour. The first of these discursive wayes whereby wee endevour to come to the knowledge of God, is by denying unto Him all those things which are common; and every where meeting our sences; such are all things, that have matier, outward shape, composition, that are bodily; subject to motion, place, time, and other accidents. And hitherto you must bring all those things which are spoken in the holy Scripture by way of Example and for our understan­ding onely, as when God is said to have hands, feet, eyes, jealousie, anger, and such like, wherein wee must forsake that which is out­ward and sensible, and inward in our selves, because these titles are only to lift up our understanding by sensible and well known things to those that are truly and essentiall in him; as by his hand, is meant his power; by his feet, his continuall presence in every place; by his eyes, his wisdome; by his jealousie and anger, his justice against Sinners, &c. And thus by the helpe of our senses in things that are, [Page 45] and in things that are not, our understanding is furthered in the knowledge of God; and that especially if in both these wayes of discourse, that is, denying things that agree not to God, and affir­ming those honourable dignities that are due unto him, we use the rule and guidance of the holy Scripture, and the strength of our best understanding, to approve those things that are excellent, and to reprove that which stands not with his truth, as I have already shewed in both kinds, as well as I can.

The first of those wayes that are experimentall in the knowledge of God are those inbred thoughts, and apprehensions of Him, whereby every man, will he, nill he, confesses in his heart that there is something greater than himselfe, whereof hee stands in awe and dread; which hee cannot chuse but acknowledge an avenger of all wickednesse and sinne. And this the witnesse of God in every man, his conscience within accusing or excusing him, in the judgement of his own heart. This Plotinus often, & Iamblichus De myst. cap. 1. call the touch of the deity, and affirme truely that it is more powerfull o­ver the minde than that discursive knowledge of which I spake before. But because this knowledge is ever with affrighting, and addressed onely as the two former, to the last: it beseemes every man that would know God truely, as hee may bee knowne for his owne comfort, to cleanse his owne heart with all his diligence, in prayer, in meditation, in reading of the holy Scripture, in denying of himselfe in all his ungodlie and sinnefull lusts; that he may be­come a holy and a meet Temple for God to dwell in. And so hee may assure himselfe that God will give him experience of him­selfe; as hee hath promised. Ioh. 14.23. That hee will come and make his abode with him. This is that wise merchant who for this pretious pearle sels all that hee hath, to buy it. This is hee that eates of the hidden Manna. Ioh. 6.50.51. Rev. 2.17. that receives that white stone, and a new name written, which none knowes saving hee that receiveth it: This is hee that in the face of Iesus Christ, as in a mirrour, beholds the glory of the Lord, so that hee is chan­ged into the same Image from Glory to Glory, as by the spirit of the Lord.

Notes.

(a) GOd is not matier] Anaximenes said the aire was God; that he was therfore unmeasureable, but had a beginning, & was always in motion. Diagoras of Apollonia (for he of Melos was the Atheist) consented unto him as concerning the matier. The opinion of Cleanthes I told you before, which one while held God to bee matier in this sensible world, in the uppermost ayre and in the Starres. Parmenides imagined a mighty wide circle which encompast the world like a Crowne or garland (therefore called by him Stephane) to be God. Xenophon, and with him Plato where hee speakes in iest, saith the world was God, which we [Page 46] call Mammon, and yeelds there were moe such, but where he speakes in ear­nest, (as in his Epistles) hee speakes of one God the Author of all things, as we doe. Aristotle could not tell how to gaine-say his master with his owne credit, and so followed his judgement. Heraclides of Pontus somewhiles said the Starres were Gods, then heaven, and earth. So Theophrastus, and sometime Zeno was for the Starres. Chrisippus that was accounted most subtile amongst the schollers of Zeno, was most wavering in his opinions; sometime he thought the world was God: sometime the uttermost or burning aire: then water: now earth; after this ayre below; and by and by the Sunne, and the Moone, and the Starres, at last all together was but one God, yet men canonized for their vertues must needs bee Gods apart; and then much more the vertues for which they were immortall. And thus they that would seeme wise, while they cared to know more than the truth of God, became idle in their imaginations, and there foolish heart was full of darkenesse.

The parts which were before separate. 2.1.] (b) All parts are understood apart, as things differing. And therefore although divers formes are brought out of the power of the matier, or propagate with the matier; yet that affords no objecti­on to weaken this argument.

But is destinate unto another totall. 2.2.] (c) If you looke on the question, you shall finde it onely to be about such formes as these. For it is not said that God is utterly no forme. For forme is the most simple or pure being which wee can conceive; but he is none of those formes, which are allyed to matier. The Angels are accounted formes, but separate. But I runne not with that opinion. The Ideas are conceived to bee formes altogether separate, not destinate un­to matier, much lesse is that most simple forme of formes, the originall of all formes.

God is not the forme of any other Being. 2.2.] (d) The opinion of Democritus is con­trary to this conclusion, in that he makes mans soule to be God. Straton thought that God was only a certaine divine power in Nature: so said Chrisippus other­while; and so Cleanthes, where hee affirmed that God was the life of the world. His opinion that reason was God, was an errour, against this conclusion also, if by reason hee meant that reasonable soule, the forme of mans b [...]dy. Heraclides supposed God to change his shape at his pleasure. Zeno said that reason in eve­ry thing was God, or that he was that living law, that gave life to every thing. Wavering Chrisippus sometime held the life of the world to be God, somewhile he cal'd him destinie.

Therefore God is no compound. 3.1.] (c) Among the matiers reckoned up before [note a.] some you see are compounded, and they belong properly to this place, as earth, water, and our ayre below, of which none are simple elements, but mixt one with another for generation sake, and fitted to the inhabitants that dwell therein; of which none could live in elements that are pure being them­selves compounded.

Therefore God is not a body. 4.1.] (f) The schoole of Epicurus taught that God was in shape like a man; and that he was also bodily For they thought that if hee were without a body (as Plato taught) he could neither have sence nor wisdome, and so could no way be partaker of any pleasure, or happines. But con­cerning the pleasure which God enjoyes, Plato teaches, Epist. ad Dionys. that it is not in outward or bodily things; which hinder the happinesse of the minde. The weaknes of Epicurus argument is shewed by Cotta a follower of Plato, Cic. de Nat. D. l. 1. & the opinion it selfe confuted by the arguments here brought; especially against the Audean hereticks, that were called Anthropomorphites, who upheld the opinion of the Epicurean Philosophers, because the holy Scripture, teaching men by their senses, speakes of Gods powerfull right hand, and treading down his enemies; that hee was sorry in heart, and specially where it is said, Gen. 1. [Page 47] Let us make man in our owne likenesse: They here understood the likenesse of the body, not of the minde, in holinesse and knowledge, which we have lost, must endeavour our selves to recover, as we are exhorted, Eph. 4.24. Put on the new man which is created according to God, in righteousnesse and holinesse of the truth, and againe, Put on the new man which is renued (in you) unto knowledge, according to the Image of Him that created him.

Therefore in God is no accident, 5.1.] Zeno (g) sometime affirmed that the yeare and the seasons thereof, the spring, the harvest, the moneths also were God. Chrisippus said, the truth of things was God. And if you account truth an ac­cident, you may referre his opinion hither. You have now heard the difference of opinions among the Philosophers; But how much wiser was Simonides that learned Poet, who being demanded by Hiero king of Siracuse, what God was; He desired a day to thinke of his answer: being the next day asked againe, he desired two dayes: And thus being often asked, still doubled his time. Being demaunded the reason, he answered, that the longer he thought thereon, the more hard and darke the thing seemed unto him. What thanks therefore can we give unto God who by his holy word hath so fully revealed himselfe unto us, that the holy An­gels themselues with wonder desire to pry into those mysteries, wh [...]ch hee hath made manifest unto his Church by Christ, 1 Pet. 1.12.

1. Therefore his being is most simple. 6.1.] Against this conclusion, a doubt or two may be raised. 1. being without addition, is affirmable of every thing. But the being of God is not so. For wee say the body, or soule of a Man, or an Angell is being, yet not God. Therefore the being of God is not a be­ing without Addition. And if addition bee made to the being of God, whereby it may be distinguished from other beings, it will seeme not to be a simple, but a compound being. I answer, that the proposition being without addition, is affirmable of every thing, is true of that common predicate or transcendent be­ing onely of which I speake, Introd. logic. sect. 3 n. 2 & 3. But the being of God is that one proper and pure being which belongs to him alone, and receives no ad­dition, nor is affirmable of any other thing beside himselfe. Secondly, I answer, that the conclusion of this syllogisme, the being of God is not without additi­tion, being granted, takes not away the former conclusion, that his being is simple and pure; Neither is the consequence rightly gathered thereon: that if Addition be made, it is not then a simple being. For these additions bring in no such beings, as to make the being of God either compound, or mixt, but on­ly distinguishable from other beings. For to say the being of God is one, is pure, is simple, is incommunicable, are here onely negation differences, as one, therefore it cannot belong to any beside himselfe; Pure, that is, not mixt. Sim­ple, that is, not compounded. Incommunicable, whereof none can be partaker beside himselfe. Nay, those very positive additions of Goodnesse, eternity, infini­ty, power, wisdome, &c. are not additions of new beings, but onely essential con­ditions of the same most simple being distinguished by us in our understanding. For, because our understanding receives nothing but by the sences from the crea­tures; Therefore when it findes these severall perfections in the creature, and ac­knowledges that no perfection can be in the effect, which is not more eminently and excellently in the cause thereof; it is compelled, as it received these perfecti­ons in the creature with differences, so also to referre them unto the Creator. So this difference or plurality of attributes in God, growes, first in regard of the weakenesse of our understanding; and secondly by that superexcellency of the divine nature, whereby the understanding is so farre exceeded. Therefore although our understanding bee no way able to compare all these seve­rall perfections of goodnesse, power, wisdome, &c. together; and then to conceive them as one, but onely in one: yet our undertakings how ever wandring, or unable to conceive them as one infinite being, can [Page 48] no way make any difference or othernesse in them, or put any thing to the pu­rity and simplicity thereof; but must acknowledge the more pure the being is, the more powerfull; and therefore by one only action of that simplicity, and one manner of working, doth it bring forth most different and manifold effects, both of the object, and in the object or matier whereon it workes.

2. Secondly it may be objected, that the simplicity is more where there is no distinction, than where there is. But in the Godhead there is distinction of per­sons. Therefore it may seeme his being is not most simple. I answer. That the distinction is not made in the nature or being of the Godhead, which thing only takes away simplicity; but only in the reall relations, in which the being is still one and the same in all. And although the relations be truly and really distinct: yet that reall distinction, or distinct realitie is but only relative, and not bringing in any other being than is in the Godhead, understood without these relations, but only imports the order or manner of being.

3. Thirdly, it may bee objected, that every thing that is, must participate of being that it may bee, and of some other thing, that it may be something, or a be­ing in it selfe, distinct from other beings. So God by his being is; and by his greatnesse, and power, He is infinite, and almighty. Therefore it may seeme, his being is not simple. I say the proposition is true onely in things that are by par­ticipation. But God is absolutely of himselfe, not by participation; and that absolute and simple being of His, is of it selfe essentially infinite, and almighty, and not by participation, as was shewed, chap. 8. ante. in the answer, to the first objection.

CHAP. X. That God is altogether as infinite in working, as he is in Being.

A Most necessary truth, and needing sufficient proofe, not onely for the cleering of that which hath beene spoken; but especially for laying the sure ground-worke of that which is to follow concerning the Trinity. Therefore lend me the eare of your understanding that we may goe to­gether, in a matter of such weight; And al­though the word worke in our common English, in which I de­sire to speake, is growne to meane almost onely bodily toyle; yet you know there is the working of the minde also, and according to the things spoken of, you are bound either in your wit, or honesty, ever to be as gentle as you can in the meaning of words, and to take them according to their greatest fitnesse. But first (you will say) it ought to appeare that God doth worke. For as Epicurus thought, He neither troubles himselfe with any care or businesse of his owne; neither yet is troublous to any other; or mindes what they doe, or say. For if so: then (as he supposed) He cannot in any wise be hap­py, that hath so many things to thinke of. But against this thicke­skin lazy opinion of Epicurus it shall appeare, that this working or [Page 49] Action of God is his endlesse glory. But you must understand that this worke whereof I speake, is not meant of that, whereby the dig­nities of God are manifested without in the creature; but of that which is in himselfe alone. And that he doth worke is most plaine.

1. For as an infinite action cannot be without an infinite power, so an infinite resting cannot bee but either with an infinite unable­nesse, or want of skill, or infinite unwillingnesse to worke; but an infinite unablenesse cannot stand with an infinite power, nor want of skill with infinite wisdome, nor unwillingnesse with infi­nite will. And it was proved before, that the power, wisdome, and will of God are infinite; therefore he worketh also infinitelie: but if the resting be not infinite, but supposed to be slacknesse on­lie, or by turnes, because of wearinesse; that cannot stand with an infinite power, nor with the simplicitie of the divine being: for wearinesse cannot befall but to such a being onely as hath heavi­nesse of parts: but in God is neither heavinesse nor parts. And so He workes, and that infinitely.

2. God is infinite, and so evermore as great as he may be, and that not in being only, but also in working: for otherwise greatenesse and lesnesse should be in him. And because nothing can be in him, beside His very being: if the infinitie of greatnesse were in his be­ing, and a lesnesse in his working, greaternesse and lesnesse should bee his very being; so finite and infinite, perfection and want, good and ill, should be convertible in him: but these things are impossible. Therefore God doth either worke infinitely, or else he cannot worke at all; but so should he not be worthy to be God, so should not his power be infinite: and if his power be infinite and yet he cannot worke at all, then should his power bee altoge­ther in vaine. But all these things are impossible, therefore God doth worke, and that infinitely.

3. The wisdome of God is infinite, as was proved, and by the infinitie of his wisdome hee doth understand the infinitie of his owne being; but that cannot be but by an infinite action of under­standing: therefore the working of Gods wisdome is infinite. And as these reasons against Epicurus, that God doth worke and that infinitely; so also these that follow prove the question fullie: for if the being of God be one, and that most simple, and that nothing can be in him but essentially, as was proved Chap. 9. §. 5. & 6. if hee worke as is shewed, then his working or action must be his very being; which because it is proved to be infinite, it must follow, that his action is also infinite.

4. The working of infinite goodnesse, wisdome, power, life, truth, &c. in eternitie is the most desireable thing that may be, and wherein the greatest glorie can consist; which action of God, if by his will He would not; then must he will a ceasing of the acti­on of goodnesse, wisdome, power, &c. and that in eternitie. So should these dignities be infinite in vaine, so his will were not an­swerable [Page 50] to the rest of his dignities, so should hee not will the infi­nitie of his owne glorie, nor being. But all these things are impos­sible: therefore the working of his dignities are answerable to their being; and therefore infinite.

5. The power of God is infinite, as was proved; by which infi­nitie of power, all the other dignities of God, may both be and worke infinitely. And if the goodnesse and other dignities of God did not worke infinitely when by his power they might; there should be an inequalitie or want in his goodnesse, which should not be answerable to his power; and the deprivation of the working of an infinite goodnesse, would enforce an infinite ill, so God should cease to be infinitely good. But all these things are impossible. Therefore the action of Gods goodnesse, is of necessitie infinite.

6. The power of God is such, as that hee is thereby enabled to worke, and if by his infinity, he were not able to worke infinite­lie; then his infinitie should be of lesse force to withstand littlenesse and not being; than his power is to withstand weakenesse: so de­fect and want should be in his infinitie, which of all his other dig­nities is set most against it, and so his power should be infinite one­lie in the possibilitie of working, but finite in the action. But these things are impossible: therefore the power of God is as infinite in the working as it is in the being.

7. If the working of God were not infinite, he could not know it to be infinite, but finite onely and in defect: but a God cannot know any defect in himselfe, in whom no defect is possible to be; Therefore his working is infinite.

8. If infinite working and being be not all one in God, then there must of necessitie be in him, either a multiplicitie of being, or of accidents, or of being and accidents. But all these things have been shewed to be impossible: chap 8. & 9. therefore infinite being and working are in God all one. So then his working is infinite.

9. An infinite glory cannot be without the conditions of infi­nitie, and eternitie; nor yet without the being of goodnesse: but neither can it be said to have the being of goodnesse, if it spread not it selfe in the action of goodnesse; neither yet of infinite and eternall goodnesse, if it worke not infinitely and eternally: but the glory of God is infinite, with all the conditions of infinitie, eternitie and goodnesse. Therefore it workes infinitely and eter­nally, according to the being of infinite and eternall goodnesse.

10 The truth of God was proved to be infinite and one: but if in the divine dignities there be a greatnesse in being and a lesnesse in working; the truth in God must likewise be divers and not one, so neither simple nor infinite. But this is impossible: therefore the working of his dignities is infinite as his being.

11. The infinitie of God is such, that b no abatement, want or lesnesse may be understood or found therein: but littlenesse or [Page 51] abatement might bee found therein, if it were not as great in the action thereof, as in the being: for every abatement or want, whe­ther it bee of the being, or of the working, in goodnesse, power, wisdome, &c. is not onely a lessening, but even an utter taking away of the infinitie thereof. So that to denie the infinite wor­king of God, is to denie his infinitie, and so his being.

12. If all the dignities of God be infinite both in being and wor­king, it will follow that their equalitie and concord one with an­other, is also infinite; so that they be essentially one God, and the same convertibly one with another, the respects onely different as hath beene shewed Chap. 9. note (h) ob. 1. But if these dignities bee not infinite in working, as they are in being, the disagreement will bee infinite: because betweene no working or a finite working, and a being every way infinite, there is an infinite distance; and to put this distance in God, whose being i [...] most simple and one, would be utterlie impossible: therefore God is altogether infinite in being and working. If further proofe seeme yet needfull, you may take hereto an inducement or two.

13. The understanding of man is the image of God in him, and as the understanding will not rest: so is it much more meet to thinke of an endlesse wisdome. Nay the very fantasie or thought though bodily, though tyed to the five outward wits alone, yet will it not rest: and when it cannot worke upon the reason, as in sleepe (because reason will see that the fantasie was not deceiued in the outward sences) then will it presse upon the remembrance, as it appeares in dreames.

14. If Hee which is cause of all working should cease to worke, then all things at once should cease also both to worke and to be, because c the first mover ceasing to move, all the ensuing motion must be at a stand. And if his power and the working thereof up­on the creature did cease; as the creature by his power was raised from nothing, so would it returne to nothing, if by the same it were not continually upheld. Therfore God doth worke continually, and as the worker is infinite, d so is his working infinitely.

Notes.

(a) GOd cannot know any defect in himselfe. R. 6.] See the reason of this speech Chap. 6. note. (b) n. 2. & 3.

(b) No abatement may bee understood therein. R. 10.] You have need to know that this reason, and the like which wee make from our owne understanding, hath a most sure foundation and ground in the truth of God: for therefore is the light of reason and understanding in man, as a glasse or image of the divine wisdome created by him in us Iohn 1.4. Ephes. 4.24. that we thereby might be led unto the knowledge of Him, and so unto that happinesse for which wee are created: therefore the understanding doth evermore apply it selfe unto the truth, and makes the will to joy therein, and to hate that which is false, and [Page 52] impossible. For reason in man being the image of Christ the second Adam, is set in the Paradise of God, freelie to eate of every tree therein, that is, to con­sider the whole creature, which yeelds unto reason infinite truths as fruit where­on to feed, to the praise of him that hath created it: but if shee that is given to him for his help, that is, the imagination his Hevah the mother of all living (for by the imagination alone the formes of all things live and are lively presented to reason) if shee (I say) deale treacherously with him, and without him enter­taine speech with the craftie Serpent: then is he by her easily perswaded to taste of the forbidden fruit; to follow her foolish and wicked suggestions, and to let into his understanding falshood and errours, which cannot stand with the light of the truth, but are onely according to the traditions of Arts, falslie so called, a [...]d the authorities of men misled by opinions. Concerning authorities See Postell. de Nat. Med. pag. 16. 17. and log. Cap. 23. n. 8. and note (a)

(c) The first Mover ceasing to move. R. 14.] Though this reason shew the truth of the conclusion a posteriori, yet is not this argument proper to this place, because the question here is onely about the inward actions of God in himselfe, not that which is outward upon the creature, of which you shall hereafter un­derstand more at large in the 13. Chapter.

(d) So is his working infinitely. ib.] Seeing it is firmely agreed unto, both by Divines and Philosophers, that God is altogether unmoveable, not onely by those kindes of motion properly so called, See Log. introduct. sect. 4. Append. n. 1. but also improper and metaphoricall; as change of the will, anger, desire, or other passions; it may seeme that this conclusion of Gods infinite action or working is enforced utterly against the truth: because it seemes that no wor­king can be without motion. I answer, that motion and operation or working are very different; these are like to motions, but neither are motions, nor yet with motions: for to feele, to see, to understand, to will, or any other action immanent or dwelling in the worker, are actions, operations or workings of the fences, the understanding and will: but yet no motions, but most im­properly, and onely in likenesse: for all working, action, or operation, is of a thing that is in perfection; but motion properly so called, is alwayes with imperfection, and leaves the thing wherein the motion is, in possibilitie one­ly to a further perfection. And yet the very moving from place to place may be an example of this working, which I have proved in God to be infinite. For if you set a ruler upon a pin, and turne it with violence upon that centre, you shall perceive no part of the surface ouer which it is turned, which you shall not see covered every where with the ruler, and the swifter it is carried about, the better and more closely doth it cover it: so that if you suppose that motion to be infinite in swiftnesse, with continuance for a certaine time, then every part of the ruler in the continuall succession of that time, must of necessity be eve­ry whereupon the under surface, according to the length of that time, which the ruler doth make from the navell point to the hemme or circumference. So that you cannot more rightly call it motion than rest, when every part of the ruler is continually upon every part of the surface under it. And even so this working which I have proved to be in the Godhead, because it is infinite, may most truly according to this example be called rest; because his owne action in himselfe is that wherein above all other he can take most glorie and delight; as being in the perfection of goodnesse, power, wisdome, truth and glorie, &c. And thus according to the measure of our weake understanding, having conside­red what God is in his being, it followes that we enquire also, what Hee is ac­cording to the manner of his being.

The Father Almightie.

CHAP. XI. That there is a Trinitie of Persons in the Vnitie of the Deitie.

Section. 1. THat the wisdome of God manifested in this lower creature, and all the possibilities that are therein, shall at last bee made knowne to man, for whose sake and use they were created, I have elsewhere sufficiently proved. But as yet how farre wee are from thence, every man doth sufficiently know. For is there any Dyer so overweening in his craft of dying, as that he dare take upon him to know all the possibilities that are in the mixing and setting of colours? nay in the service of that great god of our pampered gurmandizers, I meane the belly, is there any Cooke, that will take upon him to bee able to make all those very things which are daylie sought out to please the taste? if then in those things wherein our sences are most delighted, wherein we studie with greedines how to please our selves, we must confesse our dulnesse; how much more heavie must we needs be in that where­of neither our sences, nor our reason, nor the highest and best part of our understanding, all Nature helping us herein, can give us any knowledge? Who knowes the thoughts of a man but the spirit of a man that is within him? how much more then is it impossible to know the mysteries of God, but by that relation which hee hath made unto us of himselfe? Therefore the knowledge of that my­sterie of the holy Trinitie in the Unitie of the Godhead, is that super excellencie of knowledge, which we have by the holy Scrip­ture onely; which truth we are so much the more carefull to know, and constantlie to uphold: first because it concernes that most ex­cellent and high being, even of God himselfe; secondly, because the revelation thereof is from God alone, manifested by his word; thirdly, because it is the foundation of our faith and hope: for if Christ our Saviour be not very God, and very man; the being of our Mediatour, and the alsufficiencie of his merit is utterly vani­shed; fourthlie, it is one of the maine and principall differences between our most high Religion taught us by God himselfe, and the false worship of Idolaters, of the Iewes, Turkes, Arians, and [Page 54] other hereticks, which from time to time have turned the truth of God into a lye. Fifthlie, we follow herein the holy Martyrs and the Fathers in the primitive Church, and those Councells which have from time to time maintained this truth against all heresies.

And although it cannot bee denied, but that even among the Heathens, some of their wisest, both Poets and Philosophers knew this mysterie by heare-say, as they had received it from the Hebrewes; as you may reade in Thom. Aquin. in lib. 1. dist. 3. q 2. and more at large in Struchus de peren. Philos. lib. 1. & 2. and from them in Philip Mornay of the truenesse of Christian Religion Chap. 6. yet among the Hebrewes themselves (except the Prophets, and schooles of the Prophets) this secret was not knowne or taught, and that, (as it may seem) lest the misunderstanding multitude might fall into the Idolatrie of many Gods: therefore is this thing so taught in the holy text of the Old Testament, that the wise onely might understand it: for although the Prophets knew well enough that in the dayes of the king Messiah this mysterie should be knowne even to the Gentiles: for of him it is written in the 40. Psalme vers. 9.10. I will not refraine my lips O Lord, thou knowest, but I have declared thy truth and thy salvation, I have not concealed thy mercy and thy truth from the great Congregation: Yet because they knew they ministred those things of which they spake, not to themselves, nor to the people of their owne times, but for us, unto whom the treasuries of the ri­ches of God in Christ were more fullie to bee opened; therefore they taught according to the dispensation of the Holy Ghost, who hath so from time to time, opened the fountaines of knowledge unto his Church, and hereafter will; as the holy Church shall be able to receive it. This glorious truth then being plainely disco­vered to us in the New Testament; let us see with what diligence and faithfulnesse, reason that servant of God doth wait on the au­thoritie of his Lord, and how thereby (a) wee are summoned to hearken unto this truth: for although reason could never have found it out; yet being taught what the truth of God is herein, it joyes to see the necessitie of that truth which it is bound to beleeve.

But because I have written somewhat to this Argument already (which that you misse not, I have caused to bee printed at the end of this booke) I may be somewhat more briefe herein. Onely the reasons I take up here together; and adde such other supplies as seeme to be wanting in that treatise.

§. 2. The word Father is taken either personally, as it signifies the first Person of the blessed Trinitie, with the relation to the Eter­nall Sonne; or else it is spoken essentially of all the three Persons in the Godhead, with respect of the creature which is created, susteined, and governed thereby. Of this (through his helpe) we shall speake hereafter Chap. 13. but first of the first person of the holie Trinitie. The Greeke Churches by the authoritie of [Page 55] the Apostle, Heb. 1.3. for the severall distinctions of the Persons in the Godhead, hold the word [...] hypostasis, which wee from the Latin call a Subsistence, or severall substantiall being by it selfe. But the Latin Church turned it Persona, from an old word (Persola) be­cause it meanes one onely being intire of it selfe: for Solus is of [...], that is whole in it selfe, and entire with all the parts: but yet is Persona a title of honour given unto men alone: for they define it to be Rationalis naturae individua substantia, that is an individeable sub­stance of a reasonable nature, and from thence it is translated to God and Angels. A Person then of the holy Trinitie is an incom­municable subsistence in the Divine nature. These words have their ground in the holy Scripture, to which in this great Article of our faith wee must ever have recourse, by reason of the many and strong heresies that have beene thereabout. Trinitie, Triuni­tie, or a threefold being in one, hath ground in that Text which is in Matthew 28.19. Goe teach all Nations, baptizing them in the name of the Father and of the Sonne, and of the Holy Ghost. But certaine it is that in our Baptisme, wee bind our faith and allegiance unto G [...]d alone. So 1. Iohn 5.7. There are three that beare witnesse in heaven, the Father, the Word, and the Spirit, and these three are • one thing, or one being. By subsistence understand a substantiall or essentiall being, not comming to, or being in the Deitie by chance. It answers to the word [...], which is different from substance, nature, being, or the like te [...]mes that signifie any common, or universall b ing: for an Hypostasis meanes a peculiar being wherein the common na­ture is wholl [...] and entyre, as I said before, and will say untill you understand mee. For example, the whole nature or be­ing of man is understood in that word Man, and so the Angelicall nature in that word Angell; but Peter or Gabriel meane that par­ticular person, in which the common being is whole and en­tyre. I meane so, as that there is nothing essentiall in the be­ing a man, or Angell, whereof Peter and Gabriel are not par­takers essentially; so wee understand the difference. The being or essence of the Godhead is one individuall, most simplie, absolutelie, and substantiallie one; which infinite and undivideable being of the Godhead is yet neverthelesse in everie Person entyre and wholly, so that nothing of the essentiall being of the Godhead is in one, which is not in the other. And therefore Iustin the Martyr, and from him Damascen Dia­lect. Cap. 66. and after them our sound Doctors of all sides agree, that [...], or a subsistence is [...], that manner of be­ing proprietie, or reall relation, which belongs to every one Person in the Holy Trinitie. You may here not unfitly note the difference of these words, Being, Substance, and Subsist­ence. Being is that which is common to all things that are. The word Substance, properlie doth not so much import the verie inward being, as that respect which it hath to the accidents [Page 54] [...] [Page 55] [...] [Page 56] that are therein. Subsistence, signifies that speciall manner of being which belongs to substances that are actually being. If you will en­quire further, you may see what Thom. Aquin. hath writ hereto in Sent. lib. 1. Dist. 23. qu. 4. or if you will, the Introduct. to log. Sect. 4. Incommunicable, that is, peculiar, proper, or belonging to one alone; so that one cannot be another. The divine Nature is used 2. Pet. 1.4. and here meanes that being or substance, wherein all the three Persons are essentially one, and the same One God. One (I say) not compounded or made of the three Persons, but One most simple and perfect being, in all the three Persons of the God­head.

Now the name of a Father, is most poperly given unto God the first Person of the Trinitie (for of him is [...] all fatherhood of the families both in heaven and earth Ephes. 3.15.) because that out of the perfection of His owne being hee brings forth a Person coes­sentiall, that is, of the same being with himselfe, and coeternall, yet distinguished from him by certaine incommunicable proper­ties, which is the Sonne; and that by an eternall, most holy, infi­nite and spirituall working in himselfe, according to that life, ho­linesse, wisdome, power, glory, &c. which are in him essentially; and this spirituall or eternall working, is the holy Ghost. And be­cause that this action of the Godhead, in the bringing forth, or eternall generation of the Sonne, is onely in the essentiall being of the Deitie eternally: therefore it is not an action of God pro­ceeding meerely from the freedome of His will, as it is said of the creature, Revel. 4.11. That for his will sake onely they are and were created. For all such actions are exercised onely in things of themselves meerely not being; in which God hath power to will, or not to will their being: but because that God doth worke accor­ding to the perfection of his most excellent being, as Prov. chap. 10. So glorious and powerfull an action in himselfe, cannot be in vaine; therefore it is necessarie that the product, effect, or object of that action, which is the Sonne, be every way answerable to that action in the infinitie of glory, wisdome, power, &c. Neither yet is this action of God the Father compel'd or enforced: for then it would not be glorious; but it is with the infinitie of his owne will also, because it is essentiall to him, and whatsoever workes accor­ding to the being thereof (b) workes both necessarilie, that is, ac­cording to the unchangeable nature, and yet most willingly; be­cause it cannot will contrary to the being thereof. But in things wherein there is an absolute freedome of the will, one way or o­ther, there must a choice bee possible, which cannot bee but be­tweene two at least: which not onelie an infinite will doth utterly exclude; but even that naturall will also, whereby every thing workes according to the inclination or propriety of the kinde. So then neither can God in the infinitie of his will, but will that be­ing which is the image of himselfe, the best of beings, infinite in [Page 57] goodnesse and in glory: Neither can He but worke according to the perfection of his being, for the production of that which Hee doth will. As all our naturall sences inward and outward worke willingly, yet necessarily; that is, according to their naturall being, upon their proper obiect. For the Eye is not satisfied with seeing, nor the eare with hearing.

Now is it yet further to bee remembred, that although there be an infinite and eternall production of the Persons in the deity; yet there is no bringing forth, or multiplication of any new being. For the Godhead being eternall, it is not possible that any new God­head should bee brought forth. Neither yet can any addition bee made thereto: because it is infinite. And so you may conclude of all those dignities or perfections of the Godhead, as wisdome, pow­er, glory, goodnesse, &c. Yet seeing goodnesse doth ever move that which is good to multiply the image of it selfe; and power joyned therewith, inableth goodnesse to worke; and infinity with them causeth goodnesse and power both to be, and to worke infinitely: therfore it is necessary that in the Godhead there be an eternall mul­tiplication or production, of those true and reall distinct relations, which we call Persons. So that although goodnesse, power, infinity, & all the other glorious dignities which are in God, be one infinite being; one onely in the most simple, pure, and perfect agreement or concord of being; yet these relations must bee distinct, in such cleare difference; that that one cannot possibly bee that other from which it is really and truely distinguished, though in essence or be­ing they be all one infinity. c As in the being of goodnesse there is an infinite producer, or bringeth forth of goodnesse, which is the Father; an infinite goodnesse brought forth, which is the Sonne: and an infinite production or bringing forth of goodnesse: which could not be if either the efficient, or bringer forth of goodnesse, or the goodnesse brought forth were not. For where either the agent, or the object is wanting, it is impossible that any action at all should be. And therefore as the Sonne proceeds from the Father; So the holy Ghost is most rightly said to proceed from the Father, and the Sonne. And this is the distinction of the persons, accor­ding to their originall or procession. But because all these are infi­nite, and that in the infinitie of being, and working, there must needs be eternity; therefore there can bee no beforenesse nor after­nesse, nor ceasing either to bee, or to worke. And therefore is none of these Persons before, or after another, but all three distinct Per­sons are one infinite, and eternall deity.

The Reasons.

§ 3. 1. If God bee infinite in his working, as He is in his being, then hee must needs worke to bring forth such as himselfe is, and that both infinitely and eternally, answerable to his being; and this [Page 58] in the Godhead alone, seeing that beside it, nothing can be infinite and eternall. But it is sufficiently proved in the 10. chap. That God is infinite in his working, as hee is in his being. Therefore by his infinite working, He brings forth such as Himselfe is. And by these three termes you see the holy Trinity expressed and proved. 1. God infinite, the Father. 2. That which he worketh, the Sonne; The in­finite working it selfe, which combineth both together, the Holy Ghost.

2. Neither can power be infinite, nor infinity powerfull, if there bee not such an agreement betweene them, that they may toge­ther both be and worke infinitely. But if they bee and worke infi­nitely, it is necessary that there bee a production in the Godhead: For otherwise that infinite worke should be in vaine, and not pow­erfull to produce the like. But that is impossible; therefore there is a production in the Godhead.

3. If there be not a production of Persons in the Godhead (as is before spoken:) then an infinite goodnesse is not a bringer forth of goodnesse, and so followes a privation or ceasing in the working of goodnesse, which brings on, either a disability in the power, or a want in the will, or in the wisdome of the worker: which can­not stand with his infinity of power, will, and wisdome, of whom we speake. Besides, seeing in Him, to be, and to worke are all one, (as was shewed) hee that denies the infinity, and eternity of his working, denies also the infinity and eternity of his being. Where­fore seeing all these things are false, and impossible; it followes of necessity, that there is a production of Persons in the onenesse of the Godhead. Or take it thus affirmatively.

4. That goodnesse is truely a great goodnesse, which doth bring forth a great good; and by how much more it brings forth a greater good, by so much more it comes neerer to infinitie. d Therefore God in whom infinity and goodnesse are one being, doth bring forth eternally an infinite good, that is, the Sonne, betwixt whom and himselfe results an infinite Communion of goodnesse, viz. the holy Ghost.

If there must needs bee a distinction of termes in the actions of the Godhead, then there must needs bee a difference of Persons; otherwise the difference of the termes were idle and vaine, if the being understood thereby were not answerable. But there must needs bee a distinction of termes in the working of the Godhead. For an infinite working (already proved) must needs be from an in­finite worker, about an infinite worke. Therefore there is a diffe­rence of Persons in the unity of the deity.

6. If there were not an infinite and eternall production in the Persons of the Godhead; then the being of a beginning could not cleerely and evidently bee therein; because though the beginner were; yet the working of the beginner, and the being begun were yet wanting: and so these two comming after should bee inferiour [Page 59] or lesse both in continuance, and infinitie. And so the first and highest cause should bee an infinite beginner without any effect or thing begun by him, which must bring on, that the first and chie­fest cause of all, should be infinitely defective, and ceasing to worke: and of lesse force than other causes subordinate; which all worke incessantlie to the bringing forth of their effects, unlesse they bee hindered by lets more powerfull. Therefore there bee moe Persons than one in the unitie of the Godhead.

7. Being and the power of Being; working and the power of working are all one in God, as was shewed chap. 8. & 9. n. 6. But God by his infinite and eternall power, can bring forth an infinite and eternall being like Himselfe, by the infinite and eternall working of his power. Therefore He doth bring forth: or if he can, and will not, that power were in vaine; and so his power and will were not equall and infinite. So there should bee divers beings in God, finite and infinite. But all these things are impossible. Therefore God doth bring forth an infinite being, his Sonne, by his infinite wor­king, the holy Ghost.

8. If the inward working of the deity bee infinite with all the conditions of Infinitie; then the understanding of God (for ex­ample) must bee infinite, both in the act or perfection of it selfe; and in the object which it doth understand, and in the worke or action of the understanding about that object. So that God under­standing his owne being, must needs behold himselfe by an infi­nite action of understanding. But the working of God is infinite, with all the conditions of infinitie, as hath beene proved, for other­wise there should bee a greaternesse in being, and a lessenesse in working; and so the being of God should not bee simple and one. Therefore in the unity of the infinite deity, there is an infinite un­derstanding, which we call the Father, an infinite object, or image of that understanding, in the sight of which that infinite under­standing is most delighted, because nothing can be more excellent than it; and this is God understood, that glorious Sonne: and an in­finite working of the understanding, and that is the Holy Ghost: which you see cannot be conceived to be; if either the infinite un­derstanding, or the object were supposed not to be; and therefore he is said to proceed from them both. And thus is it in all the other dignities of God; his goodnesse, his infinitie, his eternity, power, will, truth, glory, &c.

9. Now the texts whereby this doctrine is taught, more darke­ly in the old Testament, lest the true Church, with the Heathen, might have fallen into the opinion of many Gods, are these among many other. Gen. 1. v. 26. Let us make man in our owne image. & Gen. 3.22. Behold the man is become as one of us. Gen. 11.7. Let us goe downe; and let us confound their language, Gen. 11.7. which manner of speech is not borrowed for manners sake, from the custome of Prin­ces and great men; who for modestie, speake not in their owne [Page 60] name alone (Wee) but as having determined with their great men, and counsellors, men like themselves. But God doth not so con­sult nor determine by advice of his Creature; Neither yet doth that language admit such forme of speech; but as the Easterne lan­guages even to this day speake to one particular person in the num­ber of one: as you may reade. 2 Sam. 12.7. Thou art the man. and 2 Sam. 18 3. Thou shalt not goe forth. Thou art worth ten thousand of us. Esth 7.3. If I have found favour in thy sight O King. But to returne to the holy Trinity. You have a like proofe in Numb. 6.24.5.6. where the word Iehovah is three times repeated in the blessing and every time with a severall accent. So that although his name be one. Zach. 14.9. and his being one. Deut. 6.4. yet in that one be­ing is a Trinitie of Persons; which you shall better understand, if you consider the blessings in the new Testament, all taken from hence, as that. 2 Cor. 13.14. & Rev. 1.4.5. &c. So likewise in Iob. 35.10. Where is God my makers? and Psal. 149. Let Israel rejoyce in his makers. Eccles. 12.1. Remember thy Creators. and againe Psal. 11.7. His faces or their faces will view the righteous. In which places though for some reason translated singularly, Maker, Creator, Face, yet ac­cording to the precisenesse of the Hebrew it is as I have told you. And yet a more evident proofe is that in Gen. 20.13. where the word Elohim, God, is ioyned with a verbe of the plurall number: And in Ioshuah. 24.19. The Trinity of Persons in unity of the be­ing is most cleare. For with the word [...] Elohim is ioyned an adiective of the plurall number [...] Kadoshim, and a personall of the singular [...] hu, as if you would say, God He the holy ones, or as Esay explaneth it. Ch. 6.3. Holy, Holy, Holy art thou O Lord. And againe in the same Chapter, ver. 8. whom shall I send? there is the unity of the Godhead; and who shall goe for us? there is the Trinity of the Per­sons. And againe in Esay, chap. 48.16. Christ speaketh thus. There am. 1. I. and now the. 2. Lord God. and 3. His Spirit hath sent me. So you read in Psal. 33.6. By the 1. Word of 2. Iehovah, were the heavens made; and all the host of them by the 3. Spirit of his mouth. And in Hag. 2.5.6. From the beginning I was; and now I am with you, saith the 1. Lord of hostes, the 2. word which covenanted with you when you came out of Aegypt, my 3. Spirit shall dwell among you. And if you desire moe proofes out of the old Testament, you may reade Ficinus de Christ. Relig. Cap. 31. The word [...] Iehovah, that great and fearefull name of God, Deut. 28.58. one name of his owne being, containes the mysterie of the Trinity. For in the forming of the word [...] hawah, or hayah, whence the name is derived. Ie is the signe of that which is to come as [...] yeheweh, He shall be, or He will be: Ho, of that which is; as [...] being, or He that is: and wah of that which hath bin, as [...] Hee hath beene and thus is the word opened. Rev. 1.8. He which was in e­ternitie the fountaine and eternall Father of Him which shall be in eternity, by the common band of all continuance, that which is in eternity. And this is Hee that was, and is, and is to come. And in [Page 61] the new Testament, besides the places cited before in the begin­ning of the chapter, in Math. 3.16.17. and Luc. 3.21.22. you may heare the witnesse of the Father concerning the Sonne, and see the Holy Ghost comming downe on Him in the likenesse of a dove. And againe, Ioh. 14. vers. 16.17.1. I will pray the 2. Father, and he will send you another Comforter. even the 3. Spirit of truth, And 2 Cor. 13.13. The grace of our Lord Iesus Christ, and the Love of God the Father, and the fellowship of the Holie Ghost bee with you all. with many other texts not needfull here to bee cited; because that when we come to speake of the other Persons of the Trinitie, in the Articles fol­lowing; some of them must bee remembred. And if the adver­saries testimonie be ought worth, you may take hereto the Aegyp­tian oracle of Serapis,

[...].
[...]. —
First God and then the Word, and Holy Ghost with them:
Of essence one, in one accord.

And from hence it seemes had Merc. Trism: that which hee tea­ches in Pormand of that Light which is God the Father, the word which is the Sonne, and that life which is the union of them both. See the other arguments inductive in the Notes. a and b.

Notes.

(a) BY reason we are summon'd to hearken to this truth. [Pref.] Tho. Aqu. in his questions on the master of the sentences. lib. 1. Dist. 2. q. 3. brings a couple of reasons to prove a plurality of Persons in the unity of the God­head, which in effect are these. 1. with the greatest happinesse there must bee the greatest pleasure and content. But in the Possession of that which is good, there cannot be pleasure and content without company, seeing the perfection of every good thing stands in the community of the use thereof. But com­pany is not without plurality The second reason is from the perfection of the divine love: and all love ever wishes well to another. But these reasons prove no more a Trinity than a society of Ten; and fit better for an ordina­ry, than the high mystery in question. And therefore having look't well upon his reasons, and seeing that they were very poore inductions; he resolves, it is no way necessary to put a distinction of Persons in the Deity for the force of reasons; but onely for the justifying of our Faith, and for the authority of the Holy Scriptures. And in the third Dist. qu. 4. whether it were possible for the old Philosophers, which knew not the Scripture, by the knowledge of the crea­ture onely to come to the knowledge of the Trinity; hee saith, that by the view of the creature they might come to the knowledge of the divine power, wisdome, and goodnesse, as the cause is manifest by the effect; and conclude that there is one God, even as Saint Paul proves, Rom. 1. and againe. Rom. 10.18. [Page 62] out of the 19. Psalme: But that they could not thereby attaine the knowledge of the Trinity; because the Creature was an insufficient meanes, to bring them to the knowledge of that high mysterie. So in the 4 booke of his Summe Contr. Gentiles. Cap. 1. hee determines even so concerning the incarnation, and the consequents thereof. So likewise concerning the resurrection, everlasting life and all our hopes that depend thereon. Againe in his Summe of Theologie, chap. 33. hee concludes that by naturall reason it is impossible to know God in the distinction of Persons: and that for these reasons. 1. First it takes away from the worthinesse of our Faith. 2. Faith is of things not appearing, and such as exceed reason, as it is said. Heb. 11.1. Thirdly, Infidels laugh at that which is not fully proved: and therefore (saith hee) it shall bee sufficient to defend, that our faith holds nothing that is impossible. But (Doctor) reason must yeeld that to bee impossible which it cannot make to appeare that it is possible. And therefore that our faith bee not set at nought by misbeleevers, as being of things impossible, you tye us for defence thereof to further proofe: which if it be full and sufficient, your third reason is nothing worth. The first rea­son is lesse worth in it selfe: For that is the glory of a Christian faith, and the triumph of it over all false worships, that is so surely founded in the truth of God, that the Gates of hell cannot prevaile against it. Therefore to speake cleerely to this question, I say, the word naturall reason, may either meane that reason whereof a man is capable by that light of understanding which is natu­rally through the gift of Christ in every man, Ioh. 1.4.9. the holy Scripture hath opened this light most clearely, and therefore is it called the light of Grace; or else it may meane such reasons, as are gathered from the causes, effects and rules which are manifest onely in naturall things. Now although the arti­cles of our creede by way of Induction onely may be manifest by naturall reason thus understood, as S. Augustine de Civit. Dei. lib. 11. cap. 26. in this very que­stion hath made it appeare; yet by that first light of understanding, which wee call naturall reason, because it is in every man according to the possibility of na­ture, they may bee understood and approved by other rules, than such as have their grounds in naturall things. For God is not the God of nature onely; but much more the God of grace; and mercy; and to the knowledge of these prin­ciples and the conclusions gathered thereon, wee are led by better guides than Aristotle ever knew; that is, the holy Scripture, and the Spirit of Grace, who leades us to the right meaning thereof. Yet how farre even Naturall light hath gone in the discovery of the great Mysteries of Divinity, even of the Trinity it selfe, you may judge by this of Proclus taken out of Plato, as you may reade in Stenchus de perenni phi. lib. 2. c. 16. These two (saith hee) unity and Being, con­sisting in the Trinity; the first begetting, the second begotten; the one per­fecting, the other perfected: it must needs be, that there is a certaine power, by the which, and with the which that unity gives subsistence and perfection unto that being. ‘For both the procession from that unity to being, and the returne from that being unto unity, must be by a middle power betweene them both. For how can unity bee Being, or Being bee one, but by that power which is in both? And this Trinity is the excellency of all understanding, unity, power, Being, the one bringing forth, the other brought forth, and power proceeding from unity ioyned with being. And this is the first Trinitie that can bee understood, or conceived to bee; unity, being, and the power of them both, by which, divinity is the Father of being, & being is of unity. The Father is the father of wisdome; and wisdome the Son of the Father; and between these a most high power hidden, in the one of producing, in the other of being pro­duced, as Plato hath shewed it wonderfully.’ Thus Proclus. The argument of Py­thagoras is not of lesse weight. That which is unchangeable must needs be eternal, and alwayes one. And as al change in every body is by reason of inequality of the [Page 63] parts: so that which is absolutely and ever one, must be ever in equality, so ve­rity and equalitie must be eternall: and multiplicity and inequality must necessa­rily bee after unity and equalitie. And as unity is the cause of connexion, or be­ing one, so inequality is of division. And the effect of the first cause must have priority before the effects of the second cause. Therefore connexion also must be before division and change: and if before change, then also eternall. And because there can bee but one eternall: therefore unity, equality, and con­nexion, must bee one thing. And this is that threefold unity which Pythagoras taught was to bee adored. Pet. Blondus de Trenario. pag. 106. 107. And Cu­sa de Docta ignorantia. lib. 1. cap. 7. Neither is that reason which Cusa Exer­ercit. lib. 7. pag. 134 brings from Aristotle to bee slighted; especially by Thomas, that great Aristotelian. Aristotle saith, that the first cause of all must needs be both efficient, formall, and the end. And three firsts there cannot be; because before all plurality there must needs be unity. Therefore it being one first, it must bee a threefold cause; efficient, formall, and finall. The efficient cause is neither Formall, nor Finall; and the formall is neither finall, nor efficient. Therefore they are three distinct causes considered in their severall subsistences: but consi­dered in their firstnesse, they are in being one alone: many such reasons and au­thorities to this purpose you may reade in Struchus De perenni Phi. lib. 1. & 2. But how much yet more fitly, and more fully, hath the illuminated Raimund, shewed both this point and all those other, which Tho. Aqu. hath given over as past all proofe? For Raimund taking all those conditions of the divine being, which the holy Scripture gives to God; and without which that being could not be perfect: and supposing and proving them to be infinite with all the con­ditions of infinity, both in being and working; hath taught the way to shew the Trinity of Persons in unity of being, by every one of those conditions, see Art. mag. Part. 9. And though his words seeme borrel and rude; as bonificant, bonificabile, & Bonificare, in una bonitatis essentia; Possificans, possificabile, and possifi­care in the being of power: yet they are full of excellent meaning. The learned, and witty Cusa de visione Dei cap. 17. gives instance in the unity: which is ei­ther unity uniting, unity united, or the union, or knot of them both: yet all these in the most simple being of unity. And againe in love, which is ei­ther in the Person loving, or in the Person loved, or in the knot of the Love betweene them, all according in the nature of Love; and without any of these, Love cannot be perfect and compleate, yet may every one of these be understood apart; inasmuch as a man may love, and not be loved; loved, and not love a­gaine. But where that which is Lovely, is also loving, there the bond of love is firmely tyed, and love in every part entire: yet is this love but in shadowes among us, but perfect in the endlesse and perfect being of love. 1 Ioh. 4.8.16. And thus in other conditions of the divine nature have other learned and devout men endevoured to shew their understanding and firme consent unto this high article of the christian Faith: one in the power of God; another in his wisdome, &c. according to the proofes you read before. And therefore, not to goe about to overthrow the reasons brought by Thomas; because the authority of so great a Doctor may cut deeper than his reasons, and so cut off, if not the strength of the reasons in the articles following; yet that com­fort which the faithfull soule might have thereby. I say that all the reasons which are brought to this article, and so for the most part in all the rest, are onely of two kindes. First and chiefely from the impossibilities which would follow upon the contradiction of the thing in question: which kinde of discourse I have taught (as I can) log. cap. 8. n. 7. and chap. 26. more at large. Secondly, by that kinde of demonstration, which I call by conversion of termes, as I shewed, log. cap. 18. n. 3. in the syllogisticall handling of such arguments, as in effect are all one with them which log. cap. 13. n. 5. I shewed [Page 64] to bee by rule, in the second kinde of equivalence. Now both these kindes of argument prove the question onely that it is; that is to say, shew onely that the proposition is true, and neither prove nor enquire how, or for what superiour cause, which in this and in many of the other questions here handled cannot be given. And there is no proposition, how true, how universall, or manifest soever, but it may be proved by these meanes, both in the affirmative; For in things of the same nature, and being, whatsoever agrees to one, most needs agree to the other; and in the negative, the ground of impossibilities and all negative discourse, whatsoever is denied to the predicate, must also bee denyed to the subject. Now I thinke it is no more derogation from the truth to bee thus confirmed, than it is, simplie to bee affirmed, as it is in the arti­cle of the Creed. As if I say, there is an eternall being, the cause of all Beings: there is an infinite wisdome the disposer of all: an infinite power that governes all, and thereupon conclude, that there is a God. What dishonour is here of­fered to God or his truth? are not all these termes, an eternall Being, the cause of all beings? An infinite Wisdome, &c. convertible one with another? and all of them meaning one being, which wee call God? have they not all au­thority in the Holy Scripture? And shall not that which is truely affirmed of one, bee as truely affirmed of the other? And so on the otherside by im­possibilities. If there bee not an eternall being, the beginner and cause of all other beings: then that which is begun must bee a beginning to it selfe. But this is impossible, for so it should bee a cause, and yet not bee. Therefore there is a God. And if any other kinde of argument bee brought, either by rule, or induction, or syllogisme, yet seeing superiour causes are not alwayes here to bee found, whereby to make analyticall demonstration; therefore the reasons for the most part are contayned within this bound onely to prove the Article that it is true. Nay, I adde yet further, that the Theologian or divine is not ty­ed to the use of naturall reasons onely for proofe of his conclusions. For so you should make divinity nothing else but naturall Philosophie, except that the one should bee intended to the cause of all being, the other to the effect in na­ture onely; But you know that all truth whereinsoever it is, being founded in the truth of God, reason the searcher thereof must farre exceed the limits of na­ture or naturall causes. Therefore although that conclusion of Tho. Aquin. stand sure, that the philosophers could not come to the knowledge of the Tri­nity by the view of nature; because nature was an insufficient meane to bring them thereunto, which yet may receive limitation, either in respect of the de­gree of knowledge, which nature brings of the Creator as himselfe makes diffe­rence, Pro [...]em. in lib. 4. contr. gent. or in respect of the manner of concluding in­ductive onely, yet will it not follow from thence, that the articles of our Faith are utterly beyond all proofe of reason. For as divinitie is of a farre higher straine than naturall Philosophie; so are the proofes and reasons thereof, from greater lights than all nature can shew. Who knowes not that divinity as concerning a great part of the practice holds all morall Philosophie, whose con­clusions though from reason, yet are not the reasons natural, but morall? Have not Grammar, Logick, and all other Artes and Sciences, either instrumentall or prin­cipall, certaine rules, or principles which are true, [...] and [...], that is universally, necessarily, and convertibly, or peculiar to that Sci­ence, and yet not demonstrable by naturall Causes? And to this very purpose Saint Augustine saith, De Civ. Dei. lib. 11. Cap. 24. Diligentia rationis est, non prae­sumptionis audacia; ut in operibus Dei secreto quodam loquendi modo, quo no­stra exerceatur intentio, intelligatur Trinitas. That is, the Holy Trinity may bee understood by us in the workes of God, by their secret manner of speech, in which they speake to our understanding. And if this high mystery may bee understood by the creature, as the Father shewes in that booke, and [Page 65] other Christian writers elsewhere, I doubt not but by those honourable titles which the holy Scripture doth give unto God it may much better bee made to appeare. And if it were lawfull to prove the first and principall Article of our faith by reason, and by reason (I say) without presumption of perfection in knowledge, to prove that God is, as it hath beene shewed by the warrant of the Apostle, is it not likewise as lawfull in the Articles following? And these things may seeme the more strange in Thom. Aquin. because in the 11. chap. of his fourth booke contra Gentiles, he doth so clearelie deliver this point of our beleefe, both by the authoritie of the holy Scriptures, and the evi­dence of reason, yea and that on the same grounds whereon Raymundus doctrine is builded, that he may seeme to have lighted his torch at the lampe of Thomas. Take the meaning of his words, as they lye. Seeing that in the Divine nature, He that understands, the action of his understanding, and his intention, or ob­ject understood, are all one and the same being; it must needs bee, that what­soever belongs to the perfect being of any of these, be most truly in Him. Now it is essentiall to the inward word, or intention understood, that it do proceed from him that understands, according to the action of his understanding. And seeing that in God all these three are essentially one, (for in him nothing can be but essentiallie) it is necessarie that every one of these be God, and that the difference which is betweene them, bee not of being, but of relation onlie, or the manner of being, as the intention is referred to him that conceives it, as to him from whom it is: therefore the Evangelist having said, Iohn 1. The word was God, lest all distinction might seeme to bee taken away betweene the Fa­ther and the Sonne, addes immediately, That Word was in the beginning with God. Thus saith Thomas. Oh but (say you) it is a dangerous case to commit matters of faith to reason. I, but there is no danger to commit reason to matiers of faith, that is, to make reason a servant of faith, neither is our reason too good to give attendance on faith, nor faith so proud as to scorne the service of rea­son: therefore let this jangling and frowardnesse cease. If I say any thing to your content, accept it; if not, you are not bound to reade it: but God hath not given us the knowledge of himselfe in his word, that as parrats in a cage, which with much adoe are taught a few words, and then can say no more; so we should hold our selves content when wee can say the Creed: but that by continuall meditation in his word, our knowledge, and so our faith, our love and feare of him, might be increased dayly. And this is it which S. Paul saith, 1. Cor. 2.6. Wee speake wisdome among them that are perfect, and againe, 1. Cor. 1.22. The Grecians seeke wisdome, and wee preach Christ the wisdome of God: for in him are all the treasures of wisdome and knowledge hid. Now it is apparent that he meanes not the wisdome of this world, but that which is in things concerning God, whereby we may be able to give a reason of the hope that is in us. 1. Pet. 3.15. And this is that perfection whereto we ought to strive, whereof the Ca­techisme, doctrine of repentance, of faith, &c. is but onely the foundation, as it is manifest. Heb. 6.1.2. For although the least degree of faith, even as a graine of mustard seed, bee sufficient to remove the high mountaines of rebellious and wicked thoughts that rise up against the obedience of the truth, and conse­quently to save the soule, through his mediation and mercie that doth not breake the bruised reed, nor quench the smoking flaxe: yet seeing every man, as he hath received, ought as a faithfull Steward of the manifold graces of God to profit thereby; our hearts by faith being purged from dead workes, wee ought to adde vertue to our faith, and to this vertue knowledge, and by these meanes to make our calling and election sure, 2. Pet. 1.5.10. And for this cause S. Paul prayes for the Colossians, that having through faith embra­ced the truth, they might bee filled with knowledge of the will of God, in all wisdome and spirituall understanding. And this is our progresse from faith [Page 66] to faith, Rom. 1.17. that is from that pure faith, whereby wee first receive the kingdome of God as little children, to that faith, which is strengthened through knowledge: for knowledge doth neither take away faith, nor yet abate any thing of the worthinesse thereof; but rather encreaseth it more and more, while it is thereby rooted and grounded more firmely in him, in whom at first we did beleeve, as the learned Father, August. de Trinit. Cap. 14. said, Fides in nobis per scientiam gignitur, nutritur, defenditur, & roboratur.

(b) Workes both necessarily, yet willingly. Pref.] This Will they call concomi­tant, because it ever followes the verie being of that wherein the will is. The will of God whereby hee gives being to the creature, is c [...]usall; for by it alone the creature is, without any other working of God, but onely the pleasure or motion of his owne will, power, and goodnesse, &c.

(c) Jn the being of goodnesse there is an infinite producer. Pref.] While I was preparing materials for this building, I read the title of a Mart book, Abstrusa abstrusorum abstrusissima, primaria Symboli Apostolici abstrusa. Though I had beene more than once gul'd with such titles, Arcana arcanorum arcanissima ar­cana, and the like, wherein these writers sweat more, than for any thing in the booke beside: yet being interpreted, a pious and very profound meditation of the deepe mysteries of the Apostles Creed, I supposed that such bumbast would never bee quilted into a treatise upon the grounds of our Religion; so that I verely hoped that all my labour was at an end. At last having got the booke, I found that it was nothing in good earnest, but a declamation onely of a certaine springal for exercise sake, into which, as into a common place booke hee had gathered the sentences of learned men, wherein they justlie bewaile the mise­rie of mankinde, in his inabilitie to finde out the truth of things, whereupon hee would utterlie shut out the use of reason in matiers of faith. The conse­quence is not good, as I have shewed Praef. n. 6. His speciall spleene is against Keckerman and his gregales, that is, them of his ging, I thinke hee meanes the Calvinists, of whom hee names onely Zanchius, and them of whom he recei­ved this learning, Melancthon, and his owne verie Syren and Phoenix Scaliger; out of whose shreds hee hath botch't up his declamation, such as it is, yet in this case he could not spare him, that would manifest his understanding of the Trinitie according to Raymunds principles. The wicked conclusion that will follow thereon, Murshel the declamer goes about to shew out of Andreas Osi­ander; as you shall heare anon, Chap. 12. note (a). But what have Scaliger or Raymund done herein, which the ancient Fathers had not done before, save that they made the doctrine cleere by forreine comparisons? one, of the Sunne, the beame, and the brightnesse or shine thereof; another by the body, the brightnesse and heat of the fire; another of the minde, wherein is the word or understan­ding thereof, and the will: another saith, the minde thinking, the word repre­senting that thought, and the liking or approving thereof: yet another will represent the Trinitie by memorie, understanding and will: another by the root, the stem, and the branch. Augustine shewes it by a mans owne experience of himselfe; who both is, and knowes himselfe to bee, and loves both his be­ing and knowledge thereof. de Civit. Dei. lib. 11. cap. 26. But his reason in the 24. Chap. from Gen. 1. is of more force, which is this; He that said, Fiat, must needs be the Father of that Word: but you must understand that word in Himselfe, or that eternall word or decree, of which our Lord speakes, Iohn 5.19. And because the creature was made thereby, it must follow, that it was made by his word. And where it is further said, that all that was made was exceeding good; if by goodnesse you understand the Holy Ghost, the whole Trinitie is manifested unto us in his workes: another explaines it by the foun­taine and the streame; to which Cusa addes the sea, and if these (saith he) be supposed infinite, then must all of necessity be one water. And the same Cusa [Page 67] lib. de Filiatione Dei. expresses it by the knowledge in the minde of the master; the word signifying that knowledge, and the spirit, life or meaning of the word proceeding from the knowledge, and the word, whereby the scholars are in­structed. And have not many of these comparisons ground in the holy Scrip­ture, Ioh. 1.1. Heb. 1.3. Esay 11.1. and elsewhere? But Raymund, not by forreine comparisons, but by the essentiall properties of the infinite being, in the reall relations of every terme in unitie of that one being, hath with more cleerenesse expressed to mans weake understanding, the unspeakeable mysterie of the Tri­nitie in the unitie of one undivideable nature; as I have shewed in the Preface, in the being of goodnesse, and Reason 3. of infinitie or greatnesse, and Reason 8. of understanding. And although I would not erre from company; yet seeing I have such company both of the ancient and later writers, which by the adversary himselfe are confessed to be of incomparable learning, and Divine honestie; I need not be ashamed of my company. But notwithstanding all this invective against reason in things of faith; see the young man by and by in the Sorbon. The power of God, saith he, in the creation of the world, wrought upon that which was not to cause it to be. Therefore God is Almightie: for this must be the conclusion, howsoever he would turne it to shut out the use of reason: but that will not follow upon the premises. So in the case of mans redemption, of the incarnation of God, of the resurrection, hee is over the head and eares in Aristotle, and historie; but all to prove these things in reason impossible. And it is yeelded, that all these things are utterly beyond the course of nature, but yet upon better and higher principles than Aristotle knew, they will all appeare possible, and necessarie, and then his reasons shall bee answered. To this order the declamer would bring their consubstantiation, and that which doth necessa­rilie follow thereon, the bodilie presence of Christ in everie place: And here he doth farre surpasse himselfe, and by two bodies in one place, will prove it possible that one body may bee in all places; because God hath absolute power of all the nature of being. But if this reason be good and sufficient, then is hee injurious and unconstant to himselfe, so to debarre the use of reason in the que­stions of faith: and if that bodily presence of Christ in every place for which he labours so, had any ground in the Scripture, if it brought any hope or comfort to the conscience; if the Primitive Church, or the Councels, or the ancient Fa­thers had ever taught it; I thinke that by this time reason would have found how to make it more probable than it is: but because it is no Article of our Creed, it is not fit to trouble you any further hereabout.

(d) Therefore God doth bring forth eternally his Sonne. Re. 4.] The truth of this conclusion hath beene diversly gainsaid. For some have utterly denyed the Trinitie of Persons in the Unitie of the Godhead; others with this truth have blended their owne devices. The hereticks which held that as there was but one being in the Deitie, so there was but one Person called by divers names, of the Father, the Sonne, and the Holy Ghost; were of divers families, according to the names of the speciall maintainers of this opinion; but best knowne by the name of Sabellius, one of the most subtile defenders thereof, about the yeere 260. which heresie after a long sleepe was againe awaked about the yeere 1110 by one Porretanus, who affirmed that the Persons in the Godhead differ not, save onely in the apprehensions of our minde, not by any reall or true di­stinction. The Iewes likewise among other reasons doe therefore disclaime the Christian Religion; because they suppose that by the Trinitie of Persons, is taught a pluralitie of Gods, contrarie to that which is Deut. 6.4. The Lord our God is one Lord. The Turkes also denie the Trinitie of Persons, and hold it therefore impossible for God to have a Sonne, because he never had a wife. Now of those that held a Trinitie, Simon that witch, of whom you reade, Actes 8. when the gall of his bitternesse had levened him thorowout, gave out [Page 68] of himselfe, that he in the person of the Father gave the Law to Moses in the dayes of Tiberius, suffered (in shew) under the Person of the Sonne, and af­terward came downe on the Apostles in fierie tongues. August. de Haeres. cap. 1. Hierarcha also, from the words of the Ni [...]en Creed, that Christ was light of light, affirmed, that the three Persons were as three lights, of which one tooke light of another, and so he made the beings of the persons separate and apart, where­as the Fathers in that C [...]uncell meant not any division, or being apart, but that the Sonne is of the substance of the Father, without any lessening or abatement of the Fathers being, as one light takes light of another without any lo [...]e of light in the former. The Metangismonites, so called from their opinion taken from vessels, that they might avoid the opinion of the separate being of the Persons, held that they were as vessels contained one within another, false­lie supposing with the Anthropomorphites, or Man-shapers, that God was bo­dily, and so conteined within a certaine space, and againe misunderstanding that text of Scripture Iohn 14.11. where our Lord saith, I am in the Father; so that in the Divine nature they supposed some thing greater, which was the Father, and something lesse, which was the Sonne, and a third thing within them both, which was the Holy Ghost. But against that bodily being which they con­ceived, you have reasons sufficient in the 9. Chapter. The text of S. Iohn makes the matter more plaine: for as it is impossible that two bodies should bee each one within another (except by way of commixation) so it quite overthrowes that foolish opinion, because it is thrice there added, that the Father is in the Sonne; so that of necessitie there can bee but one being of them both. For if the being of God be not most simple and pure, as was shewed before Chap. 9. And if every being answers to the Originall, then the essence of the Sonne must be most pure as the Father is; so that if each of the Persons be in the other, there can be no difference but onely in the manner of being onely, See August. de Civit. Dei lib. 11. Cap 10. Then concerning that third falshood, which they supposed of a greater and lesser being, it cannot possiblie stand with the nature of infinitie, whether it be understood of extension, or of vertue onely. The Tri­formians likewise to crosse the errour of Sabellius, affirmed three Persons, and that the whole and entyre being of the Godhead was in all the three taken toge­ther; yet not in every person wholly, but so, as one part of it was in the Fa­ther, another part in the Sonne, and a third part in the Holy Ghost. By which falshood it would follow, that the Godhead were in it selfe a divide [...]ble being and so a compound, contrary to that which is concluded Chap. 9. The Tritheites are yet more mad then the former, that it may appeare how boundlesse errour is. They make the being of God not one and the sam [...], as the Triformians did; but affirme that there is a threefold nature, and distinguish the Persons in their essence, or absolute being, in place also, and other differences of particular sub­stances, as Peter, James, and Iohn, and so make three Gods, different and apart each from other. The Tetratheites would seeme more subtile then all that had beene before them: for they beside the three Persons of the Godhead, suppo­sed a fourth being, which did communicate it selfe to all the three, by which communication of divine nature, everie one of those three became God. By which sottish opinion it must follow that none of those three Persons could be either infinite, or eternall, if they receive their being from another; if they be God by grace onely and communication of another being than their owne; nei­ther can their being be simple and one, having one being of themselves, and another imparted unto them. But if that being which they call that fourth common being, be that one most simple, pure, and eternall being, which wee confesse to be God; then it must follow necessarilie, that in that being there bee three Pers ns, (as hath been declared in the Chapter before) in every one of which, the whole Godhead is all in all, and all in everie one, not by communi­cation [Page 69] from another; nor by participation onely; but by the whole and proper possession of every Person essentially; so that the Godhead is no other being than that which is in the three persons; nor the three Persons any other thing than that manner of being which is in the Godhead eternally: but they prove it thus; Where are one, and three trulie and really different, there must needs bee foure: But in the Deitie there is one being, and three Persons really di­stinguished, therefore foure severall beings. I answer. Where is one, and three absolute beings, there must needs be foure: but in the Godhead there is one absolute being, and three manners of being, which are the Persons; but the manner of being doth not make a number, different from the being: as Isa­ac is one absolute being in himselfe; yet Jsaac the sonne of Abraham is not a second, nor Isaac the father of Iacob a third. So the follie of this opinion, and the weaknesse of their reasons appearing; it remaines for the better under­standing of this most high mysterie, first that answer bee given to those argu­ments which Sabellius brought for his opinion; secondly, that the reasons which are brought of the Tritheits be discussed.

But that no errour or mistaking may grow concerning the faith in the truth of the thing, it will be necessarie to declare what manner of distinction or dif­ference that is, which is to bee put betweene the Persons of the Godhead: for if they be trulie and really distinguished, it may seeme that their essence or be­ing cannot bee one, and this was the errour of the Tritheites. But if they bee not really distinguished, then there must bee but one Person in the God­head, called by divers names, as Sabellius said, or distinguished by our con­ceits alone, according to the opinion of Porretanus. The difference of things is either in their absolute and essentiall being, and that either generall, speciall, or individuall; as in things living, or lifelesse; men and beasts, Peter and Iohn: or else it is according to their proprieties, difference of respects, or manner of being; as in Isaac, his manly subsistence of his owne soule and body is his abso­lute individuall essence; yet in respect of the proprieties of his being, his sonneship toward Abraham, his fatherhood toward Iacob, his lordship toward Rebecca, his mastership towards Eleazar, &c. are severall things, and really di­stinguished by that reality or being which is relative, or with peculiar re­spects to another. The third manner of difference is by circumstantiall acci­dents onely; as one part of the white wall may seeme more shining and white than another, because more light doth fall upon it. The fourth sort of diffe­rences are onely such, as wee in our understanding are compelled to make. The Persons of the Godhead are not distinguished one from another in their essence, or absolute being, as the Tritheits affirm'd: for this is onely one in all sub­stantially: but yet in the manner of this being they are distinct truly and really; contrarie to that of Sabellius and Porretanus. For whether you respect that relation, which is among the Persons one to another, the being of the Father, as a Father is with those properties or respects which make a reall being of a Father, distinct from the Sonne, and so from that eternall action of his generation, whereby the Sonne is produced or brought forth; or whether you respect the Godhead absolutely: yet seeing in that pure and simple being nothing can bee but essentiallie; it cannot bee more essentiall thereunto to bee one in the unitie of being, than it is to bee a Trinitie in the difference of pro­prieties; that is, that God bee what hee is in his essence or absolute being, and as hee is in his manner of being. And as in the absolute being of the Godhead, wee say according to the necessitie of the truth, that there is wisdome, truth, goodnesse, &c. not as different essences, but as so many perfections, conditi­ons, or dignities of that one infinite being: so likewise in the manner of his be­ing, wee are compelled both by the sacred authoritie of the holy text, and the enforcement of reason, (as hath beene shewed) to confesse a Trinitie of Persons, [Page 70] of which everie one is trulie and reallie distinguish't from another; so that there cannot possiblie bee a communitie or enterchange of their personall being. And this is that reall distinction that I meane, to wit, that cleere differences of the properties in the severall Persons, whereby they are not different es­sences; nor different Gods; yet different beings, or different things, that is, divers termes of relation with the subsistences meant thereby, and in some sort opposed. See log. Cap. 9. n. 14. For as in the uttermost simplicitie of their Divine being which is onely one; one not accidentally, or numerally, not of quantitie, but substantially one; it is not possible to suppose any difference of being, either reall, or intellectuall: so in the manner, and relative pro­perties of that being, those differences must needs be found, whereby those termes of relation which wee call Persons, are so truly and reallie distingui­shed, as that they cannot possiblie bee taken to bee one, either in their subsi­stences, or in our understanding. So then the Persons of the deitie differ from the essence of the Deitie, not really, as one being differs from another being; which the Tetratheites affirmed: but as the order or manner of being differs from that manner of being wherein it hath the foundation. But the Persons differ one from another, as the relative properties of a being may differ among themselves, that is, not in their essence the foundation of the properties, for so they are but one God; but yet truly and really, according to those differen­ces whereby the properties or relations are distinguished: yet shall not these dif­ferences bring in any new or different essence into the simplicitie of the Divine being, because they are onely relative, and such as follow the manner of being. But because it is essentiall unto the Divine being, to have in it selfe all the per­fection of being, therefore hath God not onelie a most pure, simple and abso­lute being, whereby he is that which he is; but also the properties of an abso­lute and simple being, whereby he workes that which he workes infinitely and eternally. Therefore that feare of the Iewes, that the Christian Religion by the Trinitie of Persons brings in a pluralitie of Gods, is onely from their owne errour, not knowing the Scriptures, nor the power of God, nor his eternall working.

But you aske what this manner of being or properties are, which adde nothing to the simplicitie of the Divine being, and yet are therein essentially? Have I tolde you all this while, and understand you not? The properties of the Divine being are of two sorts, the first absolute, the other relative. Whatsoever you adde to the simplicitie of being, must needs be a condition or propertie thereof; As if you say of the being of God, that it is most simple or pure, that is, One, Infinite, Eternall, Almightie, Glorious, Ever-working, &c. here puritie, unitie, infinitie, &c. are the properties or con­ditions of that being, which wee call God, which although they seeme unto us differing in their severall respects; yet they adde no other being beside that one most absolute being of God; but onelie expresse to us the properties, con­ditions, or dignities thereof, without which that being could not bee perfect. The relative properties are such as proceed from the eternitie of his activitie, life, or working: for the uttermost perfection of every thing is manifested by the actions thereof. And because in him being and working are essentially one: therefore whatsoever doth necessarily follow, either his being, or his working, must also be in him essentially; and therfore are these relations which we call persons, in the Godhead essentially, whose differences notwithstan­ding depend immediately upon the working of the Divine Being. S. Augustine takes up this difference of properties gravely and wittily, thus. The being of God is said to be simple, and so is, because he is that which he hath, except that relation which every Person hath to another: For the Father hath the Son, yet is not the Son; and the Son hath his Father, yet is not that Father; but yet every [Page 71] Person in respect of himselfe is that which he hath, as life, glorie, goodnesse, &c. This therefore is the simplicitie that he hath, and that which he hath is not dif­ferent, that the qualitie is not one thing and the substance another; de civit. Dei lib. 11. Cap. 10. wee shall understand it better by instance in some of the Di­vine dignities. All the dignities of God are infinite in all the possibilities of infi­nitie, both of being and working; for otherwise the dignitie were not infinite, and he were not worthy to be God, if any thing might be more excellent than he. The glory therefore of God being infinite in working; He by that infinite wor­king of his glorie, doth glorifie himselfe infinitely. So God infinitely glorifying is God the Father, God infinitely glorified is God the Sonne, and that infinite action of glorification is God the Holy Ghost. As when the understanding of a man or Angell doth view or understand it selfe; then is it in it selfe, not onely by the essence of it selfe essentially; but also apprehended and understood by it selfe, according to the action of the understanding: so the mind understanding, is one terme really distinct from the minde understood, which is the image, word or expression of the minde understanding; which minde doth also differ from the action of it selfe, whereby it doth understand it selfe. So God the Fa­ther understanding himselfe, is in himselfe God understood, the image, word, or expression of God understanding. This is that eternall Sonne infinitely and eternally brought forth: thus was the Word eternally with God, and that Word was God, and God was that Word. John 1. For as the actions of God doe not cease; for then God should cease to bee God, if he were not everie way infinite: So doe they not proceed de potentia in actum, that is to take a beginning from whence to raise themselves into perfection; for then they were not infinite a parte ante, and so not eternall. But because God is wisdome or understanding essentially: therefore is it essentiall unto him to understand himselfe eternally. And this is that most glorious Sonne, God eternized, God understood, God glorified, willed, good, infinite, powerfull, &c. by the in­finite action of eternitie, wisdome, glorie, will, goodnesse, infinitie and power: which infinite action is God the Holy Ghost. Now if this infinite working and being of God bee one essentially, as hath beene proved, Chap. 8. it must of necessitie follow, first that all the Persons of the Godhead are coeternall, Secondlie, that as concerning their absolute essence, there is no difference or inequalitie among them, inasmuch as everie Person is by his owne being God eternally, as it is said of the Sonne, Philip. 2.6. That being in the forme or essence of the Godhead, he thought it no robberie to bee equall with God. For seeing the essence of the Godhead is one, and that which is one cannot possi­blie beget it selfe; therefore neither the Sonne is from the Father, and the Holy Ghost from the Father and the Sonne, concerning their Godhead: but the Sonne is of the Father, as concerning his personall subsistence, and so the Holy Ghost is from the Father and the Sonne, inasmuch as the Sonne is not understood eternized or glorified; but by the action of that being which is actuallie understanding; eternall, and glorious: neither can there be any acti­on of understanding, eternizing, and glorifying, where there is not both the person understanding, eternizing, and glorifying; and the person understood, eternized, and glorified. Then this generation of the Sonne being onely by the eternall action of the Deitie, it may appeare how beastlie and sensuall that Religion of Mahomet is, which cannot thinke of any other generation than that which is betweene a male and his female. Oh scorne and contempt even of ho­nest thoughts! yet thus these swine plot to themselves their happinesse in the life to come, in feasting and sporting, and fleshly pleasure with beautifull wo­men. See Wene (a) Bud. pag. 157. Woe unto that covering of Gog, but his end is at hand, and his destruction lingereth not: But the answer to this argument, See Chap. 34. § 5. n. 8.

Concerning the person of the Sonne more particularlie you may reade here­after in the 24. Chapter, and of the Holy Ghost in the 33. It remaines here onely to answer to those objections which may bee brought against this faith of the Holy Trinitie.

1. And first it may be said by the adversaries of this truth, that the defenders thereof doe not agree among themselves: for Thom. Aquinas in Semen. lib. 1. dist. 2. q. 2. brings this as an objection. That the persons are distinguished by their properties, or manner of being onely, therefore not really. In answer to which hee saith, That everie terme of relation inasmuch as it is such, must needs bee distinguished from that whereto it is referred, seeing they are oppo­sed by a relative opposition; and therefore are really differing: For things are either absolute, as the essences or simple beings of things in themselves; or re­lative, as the Father and the Sonne, which differ also really; so that although they are not different essences, yet are they moe or different things. Res. un­derstand, according to the uttermost differences which may bee in that manner of being, which is founded immediately in the Divine essence, or which is all one, in the working thereof. Againe Keckerman, System. Theolog. Cap. 4. to that objection of the Antitrinitarians; that if there be unitie of essence, and difference of persons, a subject and a relation, a substance and an accident; then in the Godhead there should bee composition; which because it is not possible to be; therefore there are no such different relations; answers, and brings in the consent of Zanchius, that relation is not any thing of reall being; that it is not any accident because it is not being, but imports onely the manner, order or respect of being. If this be true, where is then that reall difference, as Thomas speakes? But these things are nothing different, if well examined. The purpose of one, and of the other, and of all right meaning Doctours is utterly to deny against the Tritheits all pluralitie or diversitie of essences or absolute beings. And as Keckerman for avoyding of any accidentall being in the distinction of the persons, saith; that relation is not a thing of being, but onely imports the or­der, manner, or respect of beings one toward another; so Thomas to meet fully with that heresie of Sabellius and Porretanus, that the distinction of the Per­sons was onely in names, or our understanding, holds the Persons to differ re­ally, and to be different things eternally without and utterly beyond our un­derstanding, yet conceive him so, as that these reall differences are onely per­sonall, and in the order or manner of their being, as I have shewed before. But it may bee that you are not yet satisfied for the seeming difference between these Doctors: for if this relation which they make betweene the Persons of the Deitie, be neither substance nor accident, nor at all any thing of very being (as Keckerman supposes) but onely a manner of being, which (for ought that I can conceive) being nothing of being, must bee but a meere conceit of ours, the opinion of Sabellius must stand for truth; and so on the other side, if these relati­ons be the very beings or things subsisting; nay, if the Divine being be the very relation of the Fatherhood and Sonneship, as Thomas affirmes both, contra Gent. lib. 4. c. 14. then if the Fatherhood differ from the Sonneship, and that reallie (as being in Divine essence, the difference must be most reall) and so the Sonneship from the Fatherhood; and both of them from the procession of the Holy Ghost; it seemes that the Divine being must differ really from it selfe, and so there can bee but one being of all the Persons, as Arrius affirmed. By relation you may understand either that logicall notion which is between the termes re­lative & correlative, and so the sayings of Kecker. are justifiable, or else you may meane thereby the things spoken of, with that mutuall respect which they have each to other, and so you must understand the doctrine of S. Thomas. For your further satisfaction remember what I told you Introduct. in log. Sect. 4. n. 11. That those relations which I call necessary, commonly called secundum esse, are [Page 73] such words as signifie, first, that mutuall respect which they have to their cor­relatives; and then those beings whereon they depend fundamentally. As the name Father, first hath reference to a childe; next, it imports the subsistence, or person, as of Abraham or Iesse; so double, first understands single; lesse, greater; next quantities. Therefore though I thinke it not fitly said, that the father­hood is the divine essence, or that the essence is in the Fatherhood, as Thomas speakes; for essence imports the simple and absolute being, and father­hood that reference which is to another: yet these relations shall not bee so meerely the manner of being, but that they may make a reall difference from their correlatives, not onely in regard of that substratum, or thing meant in their second signification, which is really differing from the thing opposed; as a Father, from a Sonne, Iesse from David; but also in respect of that being whereon these relations are founded immediately: as in Abraham that lively or naturall strength whereby he is enabled to beget his like, in Isaack that lively humanity which was begotten. As unity the transcendent is convertible with being, both which in quantities are the ground of evennesse, or equality; in qualities, of likenesse. And therefore Keckerman to shun a pluralitie of being, doth unnecessarily avoyd that reall difference, which it is necessary to put in the Persons of the Trinity, wherein there are more or divers subsistent beings, if you respect the Persons, or relations: but one thing alone, if you regard the es­sence. For the realty in the difference of the relations, can no way enforce a plurality in their absolute beings, but onely an incommunicable propriety in the things that are different. For although in natures created, some attributes be essentiall, which are in the thing most perfectly: Some accidentall, as learning, Iustice, and such other which are not perfect in us: some againe are but onely relative, which of all other most imperfectly belong unto us, as not necessary to our being, but sometime depend on things without; as a mastership on his servants, a fatherhood on his children; and even those relations which are nea­rest, doe presuppose not only the being of the subject, but also such accidents in the subject, from whence the Relation doth arise; as the right hand, and left hand from the position of the members, yet in the super excellencie of the divine being, whereto no perfection can bee wanting, which is possible to be either in the being, or manner of being; in the working, or manner of working; it is ne­cessary that all things be supereminently, according to the most perfect manner of being, that is essentially. And therefore these relations, which are in the God­head, are not so called properly, as being utterly in the simplicity of that being which is utterly independent: yet because hee hath reveiled himselfe unto us by the name of the Father, the Word, and the Spirit, one being: in the conside­ration of which wee come nearest to that relation which is properly so called in the creature: we are compeld for helpe of our owne understanding, which wee finde so dazeled at that infinite light, to hide our Eyes, and by little and little, as by degrees, to take a glympse thereof, and so to speake according to that light which we discerne. And as in the degrees of light, first we see the dawning, then the shine or cleare light; after the Beames, and lastly the body of the Sunne: So contrariwise in the knowledge of God from that fountaine of Light. His being which is reflected in all the creatures, wee view the beames, or immediate per­fections thereof. His goodnesse, eternity, wisdome, and glory: and these shew themselves first in their inward working; and afterward at an infinite distance in the creature, outwardly. In their inward working, because they are infinite, we must acknowledge an infinite agent, an infinite object, an infinite action; or the termes or limits of all action, from whence, wherto, & the middle terme between these two, which we call Persons. And so though our guide his word, bee that Light which shines in the darkenesse; yet we must confesse that he dwels in the Light, whereto none can approach, which to us is all one with that darkenesse [Page 74] which he hath made his pavillion. And as in the Being which wee conceive ab­solute, wee put different perfections of wisdome, of power, of goodnesse, &c. which neverthelesse wee must confesse to bee one perfection; though they bee truly distinguished betweene themselves: So in the different relations, which wee call Persons, though wee know and confesse them to bee really different; yet must wee acknowledge the subsistences one in their absolute being. And al­though the understanding in the consideration of created beings, wonders how all these things can bee in that uttermost simplicity and unity of Being, and that after one most simple manner of Being, essentially; yet when it remembers that that being is therefore most perfect, because it is most simple, and that no de­gree of perfection can bee wanting to that which is most perfect, it dispoiles it selfe of all those rules which it doth verifie in created things; and because it is not able by one simple apprehension in it selfe, either to conceive, much lesse to expresse that perfection which is in the simplicity of the divine being; it is con­tent with those expressions which it is able to make thereof; so that the truth and majestie of the thing bee not hurt thereby. Therefore whether S. Thomas deliver it thus, or Zanchius thus; So long as we know they meane no other thing than that which the holy Scripture hath taught us, wee ought not to receive with the left hand, that which they deliver with the right.

2. Now for the opinion of Sabellius, it is said, That if every one of the Persons, be the divine Being, then shall they all bee but one Person. But every Person in the Deity is the whole divine Being: or if the Sonne, and the Holy Ghost be not the whole divine being, then can they not be God, as Arrius affir­med. Answer, Although nothing of the Divine being bee without or beside the Persons, but that every Person is perfectly God, yet the manner of being cannot be the absolute Being of a thing, so the assumption is false. And although every Person, in respect of his absolute Being, be very God, yet is it not said, that any Person according to his personall properties is the whole divine being, no more than the Son-ship of Isaack is his humanity, so the consequence for Arrius will not hold.

3. What two things soever agree in a third, must needes agree betweene themselves. The Father and the Sonne agree in the unity of essence: there­fore they are one betweene themselves. Answer. The argument is fallaci­ous from specialty, as I shewed log. chap. 22. n. 2. For the rule holds onely in equa­lity of quantities, except you restreine it to that wherein the agreement is: so the Father and the Son agree in the unity of their essence, but differ in their per­sonall properties.

4. The essence of God is most simply and substantially one, and therefore first not differing from it selfe. Secondly, incommunicable to three. Answer. First the difference is not betweene it selfe, and it selfe: but in the properties which are essentially in it selfe, as the individuall being of Isaack differs not from it selfe, but his Fatherhood toward Iacob, and his Sonship toward Abraham, are as really different, that is as diverse properties, as Fatherhood, and Sonship can bee. Secondly, The three Persons are not severall essences, but all one essence incommunicable to any other, but they are diverse relations in that one absolute being.

5. A Person in the deity is either finite, or infinite: if finite, he cannot bee God: if infinite, then if there be three Persons, there must also bee three infinites; or if these three infinites bee but one infinite, then is there but one infinite Per­son, called by diverse names. Answer. Infinity in the Deity is the condition of the absolute being, not of the propriety, or manner of being; as to be reasona­ble is in Isaack, the property or condition, not of his Fatherhood, nor of his Son­ship, but of his humanity only.

6. If there bee moe Persons than one, in the one onely absolute being of the [Page 75] Godhead; then it is necessary that there bee something in them whereby they must be distinguished, and so every Person must bee compounded; or if to avoid composition, you say that this distinction is onely in relation, which brings not any new being, but onely respect to another; yet relation cannot bee without some absolute being whereon it is grounded. As in a servant there is a being besides that reference which he hath to his master. Nay if this absolute being bee the individuall and most simple essence of the Deitie; yet that cannot be the foun­dation of diverse relations, because of the uttermost unity and simplicity thereof. And if these relations have any other foundation, it is not possible to avoid composition: therefore there is not any plurality or difference of Persons. An­swer. You were told before; That whatsoever is in God, is in Him essentially, that it is not more essentiall to Him to bee one God, then to be three in the diffe­rences of Persons, because perfection both of being, and manner of being are in him according to his most simple being. For the diverse perfections of the creature came thereto by the manifold formes therein over and above the essen­tiall formes, and must of force bee Accidents. But the superexcellency of the simplicity of the divine being, being the cause of all perfection therein, suffers neither composition nor accident, as hath beene shewed, chap. 9. therefore as in the divine being, neither goodnesse, wisdome, nor power, adde any thing of new being, so in the working, the diverse termes of agent, action, object, or any other words whereby we expresse the difference of relations, or Persons, doe not adde any thing to the simplicity either of being, or working, though they bee therein essentially. No nor yet are they properly said to be founded therein as any other things different therefrom; though we in our weake understanding can neither conceive, nor expresse them but as different termes of relation proper­ly so called. Neither yet shall it follow from hence that the persons are not really and truly distinguished, for the very being of the Father as he is a Father, is in this, Hee doth eternally bring forth his Sonne. And likewise the Being of the Sonne, that he is brought forth of the Father, by the infinite and eternall acti­on of the Father, in himselfe; but rather, because this production is infinite and eternall (as was shewed) therefore the Persons also as concerning their per­sonall proprieties, must be different eternally, though in their absolute and in­dividuall being they bee one essentially; so that as in relations properly so called, there is the substance, the attribute, and the relation which followes thereon: so likewise here is first the absolute Being of the Deity; then the wor­king thereof; and lastly the termes of that action, or the relations ensuing, which we call Persons; yet with this difference, that in the relations of the crea­ture, the attribute and the relation succeeding, are both accounted accidents: But here in the deity all things are essentially, so that although the simple or abso­lute Being of the deitie bee not the foundation of divers relations, yet the acti­on thereof must needs admit these different termes which we call relations or per­sons, and that without composition, either to make distinction of the persons, or to avoide confusion in them.

7. That relation whereby the Persons are distinguished, either is something of very being, or else it is in the understanding onely. If it be in our understanding onely, then can it not make any personall distinction: if it bee any thing of very being, yet can it not be that absolute Being common to all; and if it be anything different therefrom, then must something be in the Persons beside their absolute essence; which because it is impossible, it followes, that there is no distinction of Persons. Answer. This argument is in effect all one with the former; And you ought to have remembred, that it hath often beene said, that the distinction of the persons is reall; and therefore not in our understanding onely. The Persons taken together in their absolute essence admit no distinction, but are all essentially one God. And so every person by himselfe in his essence is likewise [Page 76] God. But the persons understood apart according to the propriety of their personall beings, are really distinguished, and that reall distinction is their Per­sonality, and that personality is their reall distinction; and that relation whereby they are distinguished, is nothing different from any of these; nor yet the pro­priety of their personall being is any other thing than that relation. There­fore though the persons are not distinguished by or in that absolute being wherein they are all one; yet is it most falsely brought in thereby, that any thing shall bee in them beside their essence, whereby they are distinguished. For the distinction, or difference of the persons arises from the action onely, or working of the Absolute Being, which yet is essentially in the absolute Being, and differs not therefrom, no more than heat in the fyer doth differ essentially from the fyer; or reason, feeling, and growth in a man, doth differ essentially from the soule of man.

8. Every relative depends necessarily upon the correlative. But nothing which is depending upon another, can be truely God. Therefore either the Per­sons differ not by relations only; or none of the persons can be God; or else there is no relation, and so no distinction of the persons at all. Answer. It is a fallaci­ous and froward kinde of arguing, to presse the propriety of speech or use of words to darken the truth of things, see log. cap. 21. n. 5. It hath beene said, 1. that the being of God is supereminently above all being, above all created understanding to conceive. 2. That relation in created things doth not onely presuppose a subject, but also some quantity, quality, action, or other affection in the subject whereon that relation doth depend. 3. That those relations in the persons of the deity are nothing else but the very personall proprieties, and that the word Relation (as many other beside) is taken into use in this ar­gument onely, to helpe the expressing of our understanding, though indeed properly it bee not in the divine being, yet can we not conceive but that there is an order in the procession of the persons (as I have said elsewhere) yet not such as shall bring in any dependence, no not in the personall proprieties, because the action or eternall working whence the personall differences doe pro­ceed, is essentially in the Godhead; or if dependence must needes bee yeelded unto, yet seeing it can bee nothing but onely the order of procession in the persons of the Godhead, it brings in no such inconvenience, as that there­upon it should follow, that either the Sonne, or the Holy Ghost were not God. So the foundation of the doubt being but a hil of sand, the whole building proves but a trifle.

And these are the principall reasons brought for the Sabellian heresie. The authorities of the Holy Scripture which they falsely alleage hereto, are such as prove the absolute unitie of the divine Being, as you have heard before in the end of the eighth Chapter: which Texts as they doe most strongly confirme the eternall truth of the absolute being of one God: so doe they nothing gainsay the Trinitie of the Persons, which other Texts of the Scripture teach, as you have partly heard, and shall heare further hereafter, when wee come to speake in par­ticular of the Persons of the Sonne, and of the Holy Ghost. So it remaines now, only to answer that which is brought for the opinion of the Tritheites, which poore fancie though it may vanish at the fight of the Reasons which have beene brought for the simple and one Being of God in the eight Chapter: yet because it would justifie it selfe by this doctrine of the Trinitie; you shall see what the strength of their Reason is.

9 That which is begotten and that which is not begotten, must needs be very different. The persons of the Trinity are begotten, as the Sonne; and not begot­ten, as the Father, and the Holy Ghost. Therefore if every person be God, they are different Gods. Answer. The things, which in no respect are different, must be the same; and there can bee no difference put betweene things, which brings [Page 77] not in a deniall on the one side, and an affirmation on the other. And this oppo­sition is betweene all things howsoever differing. So betweene the Persons of the Deity there must be a relative opposition. As the Father, ergo, not the Sonne: the Sonne, ergo, not the Father, &c. because there is a relative distinction; but this doth nothing at all enforce a plurality of Gods, or a difference of absolute Beings, but of the Persons onely.

And if you desire to see other arguments like these, reade Thomas Aqui­nas. cont. Gent. lib. 4. Cap. 10. and their Answers. cap. 14. see also the note (a) on the 24. chap. following, sect. 9. and note (a) on the 33. chap. But the an­swers to all objections will bee easie, if you remember what hath beene said, and suffer not your selfe to be carryed away with shew of reasons taken from na­turall things; which though they bee most true in the creature, which had a beginning; yet can they no way bound or binde the infinite and eternall truth of Him that is Lord and Creator of nature, as I have remembred you elsewhere. Remember also to consider in Christ, his essence, which in all the Persons is coeternall and one: and His Person begotten eternally of the Father. And in this Person distinguish His natures divine, and humane, from his offices: wherein remember. 1. that His sending and obedience abate nothing from His equalitie with the Father, concerning the unity of their essence. 2. that these names which import His office, are spoken of Him in respect of both His natures.

CHAP. XII. That in the Glorious Deity there be Three Persons, and no moe.

YOu misse here a great deale of learning and wit, which other men have shewed in the mystery of unity, and the number of the Three. But because the reasons that might bee made from thence, would bee but onely inductive; and I desire to stand with you on the lower and plaine ground; let us leave those high Speculations to them that please to read them among the Cabalists, in Brixianus his comment. Sym­bol. and elsewhere, and see what other reasons can be brought for the question in hand.

1. Nothing can possibly be in the Deity but according to the uttermost perfection of Being: that is essentially, and necessarily. Therefore if it bee not necessary to put moe Persons than Three in the Godhead, then is it not possible. But it is not ne­cessary to put moe persons in the divine Being: either Father, Son or holy Ghost. For so the Fatherhood, Sonship, and procession of the Holy Ghost should not bee perfect in these. And if in these [Page 78] Persons there should not bee perfect Production; then it might follow, that there were a disability in the producer; and so the first principle of all should bee imperfect, unable and weake. So nothing besides it, nothing after it could bee perfect. But all these things are impossible. Or if the other Person, or Persons to be put in the Godhead, should be neither Fathers, because they did not produce; nor Sons, because they were not produced; nor yet Holy Ghosts, as not proceeding: then should they bee most idle, and defective in the first principle of all Being; and therefore not necessary, and therefore not possible.

2. The same number must be to the Persons of the deitie, which is to the termes or perfections of the divine dignities, for other­wise the perfections of the dignities, and the Persons of the Deity could not bee consubstantiall and the same, as hath beene shewed. But the perfections of the dignities are three essentially. For in that which is essentially wisdome or understanding (as we have proved that God is, c. 8.) the action of understanding is an essentiall meane betweene that which doth understand, and that which is under­stood, and these three termes are one understanding, and one un­derstanding hath these three essentially. Therefore in God there is unity of essence, and that substantiall: and likewise a Trinity of Persons, and yet substantiall, that the termes may differ infinitely from accident, confusion, & contrariety. But if the Trinity be in the Deity substantially; it is impossible there should bee moe, or fewer Persons therein than three.

3. If in the Godhead there bee but one infinite Agent, whose Action is likewise one infinite Action like himselfe, then it must needs bee, that the object of this action be also infinite and one. But it hath beene proved, that, God this agent of whom I speake, is onely one, chap. 8. and that his action is infinite and one, chap. 10. For if it were not infinite, it could not bee one, nor in Him One, if not infinite: Neither yet can the action be infinite if the object be finite; nor one, if the objects be many. And beyond these it is impossible to assigne any limit or terme necessary to action; nor yet can action bee without any of these, as you may understand by this insuing induction. Therefore in the Deity, the Persons are three onely and no moe.

4. The power and propriety of all inferiour causes depends onely on the highest and first cause of all. And all effects are the true images of their causes. And no action can bee perfect but in the number of three. For the perfection of every action is in the Agent, the obiect, and the action thereabout, and these are one­ly three. So the termes of motion, from whence, whereto, and the middle terme betweene them are onely three. a Therefore the di­vine Persons are three and no moe.

5. The whole Being of a beginning must needs be most perfectly in that which is the first and chiefe beginning of all beginnings: [Page 79] so as that it cannot receive a Beginning from another, nor yet bee a beginning to it selfe; so can it not bee worthy the name of a be­ginning, if it be not a beginning to another Being coessentiall, and like it selfe. But in the perfect being of a beginning taken actively and passively, there must bee three termes and no moe; that is a Be­ginner, a Being begun, and an action of Beginning. Therefore there be three Persons in the Deity and no moe. And this is that which is said, Eph. 4.6. There is one God and Father of all, and Ioh. 1.18. The onely Begotten Sonne which is in the bosome of the Father hath declared Him unto us. And againe, Eph 4.4. There is one Body, one Spirit one Lord, &c. And yet more cleerely, 1 Ioh. 5.7. There are three which beare Re­cord in Heaven, the Father, the word, and the Holy Ghost, and these three are one.

Notes.

(a) THerefore the Divine Persons are three and no moe. Reason. 4.] Against this conclusion i [...] is urged, out of Andr. Osiander by Murschell the declamer of whom I spake before cap. 1. note. c. That if the Father by the view and understanding of Himselfe doth bring forth a Person like Himselfe; then the Sonne also, and H [...]ly Ghost by view of Themselves, shall bring forth severall Persons like themselves: a [...]d so there shall be a multiplication of Per­sons infi [...]itly: or if these two Persons doe not bring forth Persons like them­selves; it must needes follow, either that they are destitute of the power of understanding; or that the understanding of the Father is more noble and powerfull than theirs. But this is impossible. For so the consubstantiality of the Persons should bee taken away. And this objection in their opinion is like those great Stones wherewith Ioshua shut up the five Kings in the Cave. But I say, rather like that seale of the Iewes on the tombe of Christ, whereby they thought to have shut up the Lord of life among the dead. But thus is Hee wounded in the house of his friends. For you may not thinke that hereby they prepare to Iustifie the Tritheites or any other Hereticks, but onely to set reason against reason, and to shew how inconvenient the use of reason is in matiers of Faith. But before I goe any further, I would aske a question or two of these opposers. Is not the Sonne begotten of the Father? you dare not denie it; It is the word of the Scripture, 1 Ioh. 5.1. Is Hee not consubstantiall with the Fa­ther? you dare not deny it. For the Father, and Hee are one, Ioh. 10.30 If then Goodnesse, Infinity, eternity, almightinesse, wisdome, &c. be the very being of God, as hath beene proved; is it not necessary that these excellencies bee active in that divine generatio [...]? for how otherwise can He be the Image of his Father? Heb. 1. And if so, wherein have Raimund, Melancthon, Scaliger, Keckerman, or other learned men offended, that they should bee so set at nought by a Phrase-gatherer? But I smell the Fox; they can sophisticate authority of Scripture, of Fathers, of Councels, for their Consubstantiation, the maine point of their private opinion: B [...]t by no meanes can they tell how to make it stand with reason, & therfore that their consubstantiation might be a matter of Faith, would they so fain make a divorce between faith & reason. If this were not the very cause, so great [Page 80] a Clearke as Osiander, seeing his reason was contrary to his faith, if he could not have answered it, should have studied thereunto, lest it might turne the unstable from the Faith. But what if wilfully he would not know? had he read nothing of Tho. Aquinas? This Thomas proposes this same doubt, and answers it in his first booke on the Master of Sent. Dist. 7. q. 3. &. 4. where he makes the ob­jection thus. All the power which is in the Father, is also in the Sonne: there­fore also the power of begetting. To which hee answers, that the word Power, doth signifie either the simple essence of power, and so it is in all the Persons one and the same: or the order thereof to some determinate Act; and so the same power is in the Father, and the Son; but in the Father to beget, and not to be begotten: in the Sonne to be begotten, and not to beget, and this is the re­all distinction of their Persons. So that the objection is onely from that fallacy of the Accident, see log. chap. 21. [...].3. To this hee brings the reasons of Anselme. The least inconvenience is not possible to be in the Godhead, but if the Son could beget another Son, and He againe another Sonne, &c. the processe might be infi­nite. But this is impossible. Therefore the Sonne cannot beget, no more than He can cease to bee a Sonne, and to be begotten. Againe, He that cannot bee the Father, cannot beget. But the Sonne cannot bee the Father; for so all diffe­rence and propriety of the Persons should bee taken away. Therefore the Sonne begets not: nor yet the Father begets any other Sonne. Iohn. 1.14.18. For as nothing of the Fatherhood can bee out of the Father, so nothing of the Sonship can be out of the Son, for so the production of the Sonne should not be perfect: neither is the dignity of their essence any thing abated hereby: for that in every Person is onely one: but in the Father, it is called Fatherhood; in the Sonne it is called Sonship; and in the Holy Ghost it is called Procession. And againe, in his Sum. Theol. part. 1. cap. 42. he proves there can be but one Father, one Sonne, and one H [...]ly Ghost, for such reasons as you may reade there and iudge of their force. Moreover in the 4. booke cont. Gent. cap. 13. he proposes this very ob­j [...]ction almost in so many words, and answers it thus. The Sonne of God is also God, yet not another God; differing onely in this, that Hee proceeds from the Father. And if he be not any other God; then also must there be one Power, one understanding of them both. So that the Sonne differs from the Father, onely in this, that hee proceeds from Him; and this is the propriety of the Father, that the Word proceeds from Him; and of the Sonne, that hee proceeds from the Father. Neither is this any weakenesse in the Sonne, that he begets not a­nother Sonne, because both the Father, and the Sonne, are as the same Deity; so the same power: one of begetting, the other of being begotten, which diffe­rence is onely in the relations. And againe in the 26. chap. of the same booke he answers. That hee that makes this objection ought to have considered; that the Sonne of God is God; not as begetting; but onely as being begotten. For the essence being one, the difference betweene them must bee onely by that re­lation which is in their originall, or procession. Relation (I say) not that which is founded in quality; for so there would bee unlikenesse: nor that which is in quantity; for so there would bee inequality in their being; but that which is in action onely, action (I meane) not transient, wherein the Agent hath a prerogative of power, on an outward subject, to cause passion therein; but im­manent onely; wherein that which is produced, is coessentiall and coequall with the producer: So that the difference is onely in the order of procession onely. But I suppose such a learned Master as Osiander, whose petits dare so boldly censure, and set at nought whom they please, could not bee ignorant what so great a Doctor as Thomas, had so often answered. It may be he held the answers i [...]sufficient; yet he should have shewed the weakenesse thereof. He held it not worth his paynes: a carelesse answer. But let us once more be bold to looke on this mighty Goliah a little nearer, and try what cunning he hath, at his weapon. [Page 81] If the Father by the understanding of himselfe doth bring forth a Person like himselfe, then the Sonne also, and Holy Ghost by understanding themselves shall bring forth persons like themselves: for otherwise they cannot be [...] or consubstantiall. I denie the consequence, and why? because the reason there­of bindes mee to denie it: for if the Persons bee consubstantiall, that is, of one and the same most simple being; it is necessary, first that the whole be­ing be in everie Person: for if the being bee divideable (as Hierarcha and the Triformians thought) then can it not be most simplie one. Secondly, that that one most simple being, be likewise no other thing than the three Persons: for if that infinite being, might by the manifold actions of the understanding bee imparted by every one of those Persons, to multiplie moe Persons, then should they not bee [...] but [...], as Arius granted, that is, not of one and the same, but onelie of like being, as Peter, Iames and Iohn, of which everie one hath the common abilitie of kinde to propagate his like. But thus the being in the three Persons could not be individuall and one, but the Father communicates his whole being to the Sonne, so that there remaines no difference of being, but of principall, originall, or begetting onely. Moreover the consequence cannot follow but upon this most false supposition, that there be divers intellections or severall workings of the Divine understanding in every Person: whereas the understanding of God, being his most simple being, and that most individually one, the action likewise of his understanding must bee but one most simple act of understanding, infinitely and eternally: for as hee cannot cease to bee; so can hee not cease to understand at one action infinitely and eternally whatsoever is understandable in himselfe or his creature: so that the Persons cannot have severall acts of understanding, as accidents or proprieties, nor yet can they bee any other thing than the severall termes properties or subsistences in that one in­finite understanding, as our Lord teacheth us John 5.19. The Sonne can doe nothing of himselfe, save what he seeth the Father doe: for whatsoever things he doth, the same things also doth the Sonne likewise.

Thirdly, this consequence doth not onely utterlie take away the distinction of persons (as was shewed) but would also thrust into the Divine understanding that which is utterly false and utterly impossible, & that contrary to the evidence of the Holie text: for our Lord saith, Iohn 10 15. As the Father knoweth me, so know J the Father. But it is certaine that the Father knoweth not any thing but as it is: therefore not the Sonne, but as the Sonne; neither doth the Sonne know the Father, but as the Father; nor yet himselfe, but as the Sonne: there­fore it being impossible for the Persons to understand themselves otherwise than they are; it is not possible for the Sonne or the Holy Ghost by understanding themselves, to become the Father, and so to bring out other Persons, as this lewd consequence would enforce.

But the ground of this mistaking (which I tell you of for avoyding of the like cavils) is this, that they consider not the superexcellency of the Divine being; but measure it by the short and scanty rules whereby they measure the creature. It is true, in things here below, that according to those naturall causes wherby everie thing is brought forth; so may it likewise bring forth the like: because that strength or power is given thereto, for the propagation and preservation of kinde in the like, which it cannot uphold in it selfe; by reason of cor­ruption, neither is the generation of naturall things but with imperfection; and their multiplication by decision of the seed into divers parts. Neither doth any father communicate his whole being to that which is begotten by him, neither can the species or common nature (so farre forth as it is multiplicable even by one alone) be sav [...]d whole and entire in any one individuall. But nothing of all this is in the most glorious spirituall and divine generation: for that power of generation is not received, but essentiall; so that which is begotten, is eternall [Page 82] and incorruptible. The generation also is in the uttermost perfection, because the whole infinite being is communicate thereby: but that not for any abase­ment in the principle, but because of the infinite perfection thereof. Neither is matier for multiplication, either possible, or needfull here; because all the fulnesse of Fatherhood, Sonneship, and procession are herein perfectly, sub­stantially, infinitely, and eternally; because the procession is not such as tends to any thing without: for so that which proceedeth should not bee coequall to the principle from whence it doth proceed. But this procession is in the Di­vine being onely, in every Person according to his peculiar subsistence, answe­rable whereto, no generation can be found in all the creatures.

2. Another objection there is to the like purpose out of Heb. 1.3. where it is said of the second Person, that hee susteineth all things by the Word of his power. So that if hee being the Word of his Father, have also a Word where­by he susteineth all things, which therefore is another Word, and not the things that are susteined thereby: it may seeme that there is a multiplication of Persons, and that the former objection is not fully answered. I have said, Log. Chap. 29. n. 5. That the appointment of all naturall causes to the bringing forth of their effects, is the rule or law of Nature. Now this law is that necessitie, fate, or destinie which is ordained by his eternall decree that made Nature, and all things therein, and blessed all the living creature with power to bring forth according to kinde, as it appeares Gen. 1. And this is that Word of which S. Paul speakes, No other divine Person, but that Word whereby he melteth the yee, and Snow, Psal. 147.18. that ordinance which the creature cannot passe, Psal. 148.6. Of which you may reade every where in the Holy text, and espe­cially in that admirable booke of naturall and Divine Philosophie, the booke of Iob, in comparison of which all Aristotles naturalls are not worth the while. For seeing all naturall causes have their strength from him, hath not hee bound nature within those limits, beyond which hee gave it no further power to worke? And within which hee is trulie said to worke by his word, or by his power, in the strength of which alone, Nature her selfe doth worke.

Maker of Heaven and Earth.

CHAP. XIII. That the World is not Eternall.

Section. 1. THe puritie, or uttermost simplicitie of the Divine being, is the fountaine from whence all the perfe­ctions which are therein, doe flowe: for neither can any thing be living, powerfull, wise, conti­nuall, glorious, &c. except it bee: neither can any thing be such infinitely, if it have not an infi­nite being: but an infinitie of being cannot be but with the utter­most simplicitie of being. For whatsoever is put to being, takes [Page 83] away the simplicitie thereof, and must needs be a limitation there­to, and so take away the infinitie also. The manifold perfections therefore in the Divine being, are not additions of other beings to make composition therein, or to take away the simplicitie thereof, seeing they all signifie one and the same being; but because the most simple being must needs bee the first of beings, as being altogether in act or perfection, and no way in possibilitie of be­ing: for then wereit not a most simple being, if it were both in act of being that which it is, and in possibilitie of being that which it is not: therefore must all other beings depend hereon; nay bee herein: because all things are virtually contained in their princi­ples. And this is that eternitie of the creature which it had in the infinite wisdome and power of God before it was, Gen. 2.5. For seeing that in God is infinite perfection and that nothing can bee wanting to that which is perfect; neither yet can any thing be per­fect but in him: therefore the first and highest being of all things must bee in his perfection. But because absolute perfection must needs bee with the uttermost simplicitie, without othernesse or change: therefore must all things in God bee one, and he though one alone, yet virtually all things. But because all things were in him eternally one; that they might in time bee different in them­selves, (for otherwise they could never at all, either have beene, or have beene different) It is necessarie to grant, that in that one absolute being which the creature had in God, there must be first a possibilitie for it to be in it selfe: for as things utterlie impossible can never be; so can there bee no possibilitie of being but by him. Secondly, a possibilitie for the things being to be different among themselves, and that not onely in their severall kindes, but also in their particular existences; and this for the manifestation of that manifold wisdome of the Maker. And from hence thirdly suc­ceeds that actuall being, which things that are being have, by that Holy pleasure or will, by which they are, and continue in their severall beings: which Will must needs bee partaker both of the infinite power, and infinite wisdome; that it might effect that which was possible, and foreseene. And thus is there in the Uni­tie of the creature, a Trinitie also in possibilitie, in difference, and actuall being; that wee should never forget to adore the eternall Trinitie in the Unitie.

But the question of the worlds eternitie, is onely about this last manner of actuall being: for it is not denyed that it is eternall in respect of that being which it had in God, as the cause; or in it selfe, as possible to bee: because that while it was not being, it had not any power to resist that Almightinesse, which called it out of not being into being; though to speake more properlie, that eternity which it had in pure possibilitie, was not in it selfe, because it was not: and seeing that which any thing hath of it selfe is first therein, and more proper thereto than that which it hath of another: there­fore [Page 84] the world of it selfe having not being, it could not possible bee eternall, but onely in his eternall purpose which had appointed it unto this being. The World therefore in God, the principle, is not begun, but eternall, and one: but whatsoever is severed from this Principle, can neither bee one, nor yet eternall, but comes into the reckoning of othernesse and change, and so of ne­cessitie must bee subject to time, wherein alone all change is wrought.

§ 2. 1. But here it will be asked, whether God who before the creation of the world rested eternallie in his owne glorie and hap­pinesse, suffered not some alteration in this, that he wrought with­out himselfe that which hee had not wrought before, and how hee can be said both to worke and to rest, Gen. 2.2 and yet to bee with­out all shadow of change Iam. 1.17.

2. Then how He infinite in goodnesse and truth, and ever one in himselfe, subjected the creature to wretchednesse, continuall corruption and change.

3. Thirdly, seeing that to an infinite and eternall power all things are alwayes possible; why the world was not brought forth many ages heretofore; that seeing it must be subject to vanity, it might before this have beene freed from corruption, and brought to that libertie whereto it doth yearne, Rom. 8.22.

1. To the first I answer; that, although the creature doth of neces­sitie supposea Creator, without which it could not be; yet on Gods part there was no necessitie to enforce him to create; but he created onely according to the pleasure of his owne will, as it is confessed Revel. 4.11. For nothing was able to impose necessitie, but onelie that which was superiour in dignitie and power, which the super­excellencie of the Divine being suffers not; neither can the free­dome of an infinite will, such as the will of God is, bee guided ei­ther by chance, by destinie, or by necessitie. But because hee is infinite in goodnesse, he envied not to any thing the being there­of, but out of not being brought it into being, by his Word our Lord Iesus Christ. Athanasius de Incarnat. Verbi. But in this creation he suffered no alteration, who had eternally wil'd the creature to be in the time appointed, and in the time appointed brought it out, only by the motion of his will: for his will, his wisdome, & his pow­er being infinite and one being, no other motion, labour or alte­ration needed, but onely to will that the creature should then bee created, when hee had from all eternitie willed that it should bee created. So then it was in him both to create, that it might ap­peare that hee had no necessitie of the creature, who was absolute­ly perfect without it, and yet at his pleasure to create; lest that which was not, might seeme to be exempted from his power: and againe, that the creature might be blessed in his goodnesse, and yet he himselfe without all shadow of change. As the minde of a man, which hath plotted a convenient house, and given or described [Page 85] the model to the builder; suffers no alteration by the house being builded. Therefore after the commandement of water, the first matier of all things to bee: the labour of the Creator mentioned in the sixe dayes, was onely the appointment of secondarie cau­ses, to worke in their times, to those ends which hee had deter­mined, for the bringing forth of their severall effects: for as the first agent moves all secondarie agents; so it is necessarie that all their ends bee ordered to the ends of their first mover. So then the sixe Evenings of the being of things, first potentially in their immediate or next causes; and in their fieri, or way to perfecti­on, and the Mornings of their actuall and perfect being, are the timesSee Esay 66.8. ages or dayes wherein they were brought forth by their naturall causes, all moving in the power of the first cause, unto their perfection appointed by his eternall decree. And this ordering of causes, and giving strength thereto, was his first worke: as his continuall blessing and upholding the creature by his word, is his continuall worke wherein hee takes delight. Heb. 1.3. & Psal. 104.31. But his rest in the seventh day, was his cea­sing to bring forth new creatures; which day is therefore said not to have any evening, because his rest, delight, or glorie is eter­nall: and is therefore commanded to bee sanctified by us with a Memento, because it is a pledge unto us, that after the sixe ages of this worlds travell and wearinesse in vaine, we shall at last be made partakers of his rest. Compare herewith Gen. 1. & 2. to ver. 4. Esay 46.10. and 2. Pet. 3.8. But this is beside my purpose, and there­fore I leave it.

2. To the second question of that ill which is in the creature, though I have answered sufficiently note (a) on Chap. 6. yet I say fur­ther, that contraries are best knowne one by another: [...]ight by dark­nesse; health by sicknesse. And therefore, that we may not one­lie desire, but also better know and enjoy our future happinesse; it is fit that wee should taste the momentary wretchednesse and mi­series of this life; yea drinke at last the gar-ans of death it selfe, that wee may truly enjoy the happinesse of everlasting life. O death! how bitter is the remembrance of thee to a man that hath rest with his possessions? But how acceptable is thy doome to him that is vexed in all things? Eccles. 41.1. And questionlesse, if the elect Angels never had any experience of sorrow; neither did at any time sinne (for he found no stedfastnesse in his servants, and laid folly vpon his An­gels. Iob. 4.18. And in his beloved Sonne alone is hee well pleased. Matth. 3.17.) Then doe they wonderfully by our afflictions enjoy their owne happinesse, while they dayly behold our manifold mise­ries, and yet know us to be heires of equall glorie. Luke 20.36. for therfore are the sons of David dayly scourged with the rods of men, corrected every morning, and die at last, that they may be like unto their Lord, & be made conformable unto his death: for if the Prince of our salvation was consecrated in afflictions; how should we hope [Page 84] [...] [Page 85] [...] [Page 86] for any portion in his glorie; if we should not with joy be partakers of his sufferings? For therefore by his owne example did he teach us obedience, because in obedience onely we must walke the way to everlasting life. A second reason is, that wee may be humbled be­fore him when we consider whereto we are come of our selves, that is, into miserie, but not out; and consequently that wee may bee thankefull for that abundant grace, by which wee are delivered, when our sufferings shall bee recompensed with an exceeding weight of glorie.

3. The third doubt concerning the time of the worlds creation hath heretofore so troubled some mens braines, that they thought there had beene infinite worlds, yet so, that after everie a ten thou­sand yeers all things returne againe to the same state wherein they had been before: for whether through the weakenes or strength of the imagination, in some fore-catchings of the shadowes of things to come, (for it may bee argued both wayes) a man oftentimes per­swades himselfe, that hee hath beene in the same place, with the same persons, seene or done the same things, heard or spoken the same words before; upon which ground it seemes this Pythagorean fancy was builded. But to the doubt I answer: That it would have beene as great, if the world had been made ten thousand times the whole age of the world before and no greater, if it should have been made as much after the present age: for as if you suppose an infinite space; wheresoever you shall set a pricke or point therein, it must needs be in the middes thereof: so time, how long soever, yet com­pared to eternity, can be no more then as an indivisible centre there­in. And therefore S. Paul takes up this question Act. 17.26. That God hath assigned the seasons which were ordayned before, and hee that puts not all things in his power, to do both what he will, and as he will, and when he will, denies him to be God. Now let us see the reasons for the Christian faith, that b the world is not eternall or e­verlasting, but made by Almighty God, as the Article affirmes.

§ 3. By the world you can understand no other thing, than this frame of the whole being of things (beside the Godhead) whether heavenly or earthly, understanding, bodily, or mixt; ethereall, or elementall; with all the causes, and effects, proprieties, actions, or other actions that belong to everie one of them. But the word Eternall signifies diverslie. For our purpose, either it may meane an age or state of long continuance, as the land of Canaan was pro­mised to Abraham and his seed for an eternall or everlasting possessi­on Gen. 17.8. which eternitie must be limited, either to that age of the world before Christ, or at the farthest to the uttermost age and time of this world, after the desolation determined shall bee ful­filled, and they brought to their owne land againe. And this must needs bee the uttermost eternitie of that promise con­cerning the letter, as of the everlasting Covenant of Circum­cision. Another taking of eternitie may bee in that being which [Page 87] hath a beginning and no ending, as our hope is of the state of the soule, and everlasting or eternall life after the resurrection. So the promise of the everlasting possession of Canaan, was a type and Promise that heaven should bee our eternall inheritance; whereof we have already assurance, yea deliverie, and seisure, in that the Canaanit the devill is driven out from thence by Iesus our uncon­quered Captaine Apoc. 12.7, 8. &c. A third and chiefe meaning of eternitie, is that which hath neither beginning nor ending. And so we say that God onely is eternall. In the first signification the world is eternall in that state wherein it is, and hath conti­nued from the creation, which wee hold, and so shall continue unto the dissolution, which wee hope for. In the second sig­nification also it may bee said to bee eternall, as concerning the most excellent and noble parts thereof; as the Angels and men restored from corruption, and in them the second Ideas or formes of all the creatures. But the last degree of eternitie is utterlie de­nied to the actuall being of the world, and that for these reasons following.

1. Whatsoever is eternall, must also bee infinite, both in the being, and the manner of being, because there could bee nothing before it, by which it might receive any kinde of limit or bounds, any defect or lesnesse of being. But c the world is not infinite in the being thereof: for it is concluded already Chap. 3. that God is infinite, and of infinites there can bee but one. Chap. 8. cons. 2. And in the manner of being it cannot bee infi­nite: for in all things brought forth, there is either quantitie, contrarie to infinitie, or time, contrarie to eternitie; there is defect, or failing, by reason of corruption and death: there is abatement, or lesning; because that in everie kinde, one parti­cular is not so excellent as another in understanding, memorie, strength, beauty, continuance, or one vertue or other. Therfore the world is not eternall.

2. If the world bee eternall, then eternity must either bee the whole essence and convertible with the essence of the world; or else it must agree thereto as the essentiall forme, or as a propertie, or as a common accident. Eternitie is not the essence of the world, for so should it belong to everie part thereof essentially: for everie part is partaker of the essence of the whole. But this is most false in all experience; neither is it the essentiall forme thereof: for even from thence would it follow, that the world were not eternall, in­asmuch as having matier and forme, it must needs presuppose an efficient cause, who both created the parts, and disposed the matier: for the forme; it cannot be a propertie thereto: for all properties proceed from the composition or joyning together of the matier and forme. But composition takes away eternitie for the reason aforesaid, neither is it an accident, nor yet appropriate thereto by accident, as any relation: for all such, by the order of nature, are after [Page 88] that subject whereto they belong; whether they be immediate ac­cidents, or relations depending thereupon. Therefore the world in the actuall being is no way eternall.

3. Whatsoever hath parts must needs bee compounded, and whatsoever is compounded or put together must needs have parts that were once asunder, and so cannot bee eternall à parte ante. And againe everie compound, by that power whereby it was made, may be resolved into those parts of which it was made, whether the parts bee essentiall, as body and soule to a man; or entyre, as stones, timber, iron, glasse, &c. to a house. But the World hath parts ethereall, elementall, incorruptible, and corruptible, ani­mall, vegetable, minerall, &c. Ergo, the World is not eternall.

4. All reall truth is verified, first in the things of actuall being, that is, in the individuals. Secondly, in the notions or apprehen­sions of the things in their intentionall or common being, either speciall, or more generall. But if the world be eternall, that eter­nity can agree onely to the common being, and not to the particular or individuall beings, as to this man, that horse, that tree, &c. So the truth of the worlds eternity, shall be intentionall onely, not reall: so common intentions onely may bee true, where there is no individuall. But this is most false and impossible: therefore it is most false that the world is eternall.

5. The whole World, consisting of all the parts thereof, is ei­ther a body, or not a body. If our sence (from whence all our discourse proceeds) be judge, it is a body. Now every body in re­gard of the extent thereof, is finite, is of parts which may bee measured, either one by another in halfs, quarters, &c. or else by common measures, of inches, yards, myles, pints, gallons, &c. It hath likewise shape or figure, and dimension, by length, bredth, depth, without which it could not be a body. But if the world be eternall; then must it bee both finite in regard of the extension, and infinite in the continuance: so infinitie shall be more power­full in a forrein subject, that is, in continuance to make it infinite, then it can be in it owne proper subject, that is, in measure to make it unlimited: so also infinitie shall bee powerfull in the con­trarietie of good and ill, to make them eternall, and weake in the littlenesse of extension. So also the world being eternall, must be for this end, that it may bee that which it is as God. Whereby it would follow that the end of the worlds being could not bee one, but contrarie to it selfe in generation and corruption, in good and ill; and all other contrarieties, that are now therein. But all these things are impossible: therefore the contrary is necessary, See Log. Cap. 26. n. 1.

6. Eternitie cannot admit before and after, so that one eternall should be before another eternall. But if the world be eternall, this must follow necessarilie: for every generation is with the corrup­tion or taking away of that forme which was in the matier before; [Page 89] and every corruption is of something that was generate before: So each of these eternals must bee each before another, and so nei­ther of them eternall, and yet the eternity of the world brings in these contradictions, inasmuch as generation and corruption have beene ever since the world was. Therefore the worlds eternity is impossible.

7. If the world be eternall, that eternity shall be rather ill, than good; because the longer the continuance of the world is, the grea­ter is the encrease of wickednesse and ill, more than of that which is good: at least because of the continuance of good and ill, the worlds eternitie shall be both good and ill. And yet because every worldly good hath a beginning and an end in time, and that eve­ry privation or taking away of any good eternally, must needs be an eternall ill: that eternity of the world shall bee neerer to ill than to good, both because of the positive ills, and the deprivations of the goodnesses that are therein. Moreover seeing nothing which is corrupted returnes to be the same in number, which it was before; generation shall bee good and availeable to the maintenance of the species onely, not to the restoring of the actuall or in­dividuall Beings: But Corruption shall bee powerfull both a­gainst the individuall, and therein against the species also. And so the worlds eternity shall bee much nearer to ill than to good, and a bringing in of all these inconveniences. Therefore it is not e­ternall.

8. If the world be eternall, then neither was there any first man, neither can there be any last: without which lastnesse there can­not be any generall resurrection of men, nor place to containe them. So this eternity of the world must be the greatest ill, as being that which brings in an impossibility of the greatest good, that is, the hope of the resurrection and everlasting life, the end of all our hopes. But it is impossible that this hope of man should bee frustrate, as it will appeare further in the 38. chap. Therefore the world is not e­ternall.

9. And if you looke backe on the things that have beene already spoken concerning the dignities of the Godhead, in the nine first chapters, you may from thence make a great supply of arguments to this purpose, thus; God is, chap. 1. And He is being essentially, with all the perfection of being infinitely, eternally, actually; not in possibility of being any thing that hee is not, and therefore God is the perfection of being: and convertiblely the perfection of being is God. Now termes convertible cannot possibly belong to forrein beings: as to guide a shippe at Sea, cannot belong to any but to man alone. Therefore being cannot belong to any thing but to God alone, primarily and of it selfe, but onely Analogical­ly, as it hath received the Being from Him. Therefore if the world be not God, which the foole cannot say in his heart, the world is not eternall.

[Page 90]10. God is eternall, chap. 2. and eternity belongs essentially to God alone, chap. 8. If then the world be not God; then can it not be coeternall with Him. For as it is not possible that there should bee more Gods, chap. 8. n. 7. so it is not possible that there should bee more eternals than one. Therefore the world is not eternall. So you may reason from the simplicity of His being proved chap. 9. n. 6.7. and from the other dignities of God which are proved to belong to Him in the chapter before; & no lesse from those things which are denyed to belong to Him, as to bee matier, bodily com­pounded; &c. chap. 9. But in this plenty and plainnesse of the matier I take onely that one which followeth.

11. If God bee almighty and one: then it is not possible, that anything can be but by his power alone. But it hath beene pro­ved that God is almighty, chap. 6. and one, chap. 8. n. 7. Therefore the world is by his power alone. But if it be obiected, that by his eternall power, hee brought out the world eternally; yet must it needs bee, that hee created it, either of nothing; or of some ma­tier that was not eternall; or else that hee made it of a matier that was eternall. To say that God from all eternity had created the world, either of nothing; or of a matier not eternall, would im­ply a manifest contradiction. To say that hee made it of a matier which was coeternall to himselfe, would enforce that the world were consubstantiall with God; or rather that it were God. For seeing his being is most simple and one entyre being, without parts, and is not communicated, but whole and all, and that eter­nity (as all his other attributes) was proved to be God essentially, it cannot bee but that the world must be God, if it be eternall. Or if that impossibility could be avoyded; yet to say that God had e­ternally made the world of eternall matier, would necessitate him to an action without himselfe, which would take away the infinite freedome of his will, his glory, and perfection, which hee hath in himselfe. Or if it bee said, that the world is eternall without or beside any action of God upon it, but of it selfe alone, beside the endlesse absurdities, contradictions, and impossibilities that would follow thereby; It would directly enforce, that there is no God. For if the power by which the world is, and workes; if the wis­dome manifest in the ordering causes therein; if the truth, good­nesse, continuance, and other attributes of worldly things, had any other originall than God; their must it of necessity follow, that God is not infinite in these dignities of power, wisdome, truth, e­ternity, goodnesse, &c. when so great effects of these things are alto­gether without Him. And to deny unto God the infinity or per­fection of these dignities, were utterly to deny his Being, and to make him unworthy to bee that which Hee is, contrary to all that hath heretofore beene proved.

12. The holy Scriptures every where teach this truth Gen. 1. & 2. chap. Iob. 38. and many places in that booke beside. Neh. 9.6. [Page 91] ‘confesses to God. Thou art Lord alone: thou hast made heaven, and the heaven of h [...]avens, with all their hoste; the earth and all things that a e therein; the Seas, and all that are in them: and thou preservest them all; and the host of heaven worshippeth Thee. Psal. 95.5. The Sea is His, and He made it; and his hands prepared the dryland. Psal. 96.5. All the gods of the people are Idols: But the Lord made the heavens,’ whose ar­mies, in Psal. 136. are more particularly reckoned up. And there­fore doth God by his owne right challenge the heavens for his seat, and the earth for his f [...]otstoole; because his hand hath made all these things. Esay. 66.1.2. To this purpose you may read other Texts cited by S. Origen, [...] lib. 3. cap. 5. The continu­all preservation also of the Creature, as it is manifest in reason by the arguments afore going; So it is taught, Psal. 36.6.7. Psal. 147.8.9. Psal. 145.15. And Psal. 104. is wholly in this Argument. And that all this frame shall come to nought at last, you may read, Psal. 102.25.26. which is also cited by S. Paul, Heb. 1. v. 10.11.12. Read moreover to this purp se. 2 Pet. 3.10. Reu. 20.11. And that because it was made of nought. Heb. 11.3. Sap. 11.14.

§. 4. These things then being thus manifest, we are now by the way. 1. First to consider what necessary conclusions follow here upon. 2. And then to see whether the creation of the world doe belong to every Person of the Trinity alike, or to any one more particularly than another.

First, it is certaine, that not being cannot be the beginning of Being. And therefore it is necessarie that Being bee eternall. And that which is the first of beings must needs be the cause of al the rest: So that all other beings must acknowledge their originall from thence. And because all things that are, were in time created by that first of Beings, not according to any necessity of naturall wor­king; as the fire according to the necessitie thereof, doth burne any matier that is fit to be burnt; but only according to the pleasure of his owne will: therefore first of all it must necessarily ensue hereof, that the continuance of all things must have the same cause, which was also of their Being. So that for his holy wills sake alone they al­so continue. If he then withdraw his supportance either from all, or from any particular creature, it must of necessity come to nought in an instant.

Secondly, because every agent workes for some end: and the greatest and best of work-masters must needs work for the greatest and chiefest good; and seeing there neither is, nor can be any thing greater or better than God himselfe; Therefore it is necessary, that this world was created for Him. But because Hee, infinitely blessed in Himselfe, needed not the world, nor any thing of the world, as though he could be better thereby Psal. 16.2. Act. 17.25. it must follow; that the creature was for this end; that as by his Be­ing, it was made partaker [...]f being, so by his infinite goodnesse it might also bee partaker o [...] glory and happinesse. For because his [Page 92] goodnesse, and life and happinesse, and all his glories are answera­ble to his owne being; therefore are they infinitely sufficient for every thing, that in any sort can possibly be partaker of being. So then the goodnesse of God was not encreased in the creation, but manifested onely; that the creature, according to the measure thereof, might bee blessed in him. Thus then is God the end of all the creature; Because hee is that supersupreme perfection of goodnesse, and happinesse whereof the whole creature desires to be partaker: but that not our of any choice or purpose of the creature; but of him alone that hath created it to be partaker of that image of his goodnesse.

From the first conclusion we are taught with what reverence and feare we ought to live before him; to whose onely pleasure we owe our being and continuance. Next with what great respect and care we ought to behave our selves toward the creature; not onely men which have the same pretious hopes of immortality which wee have; but likewise toward every other creature, even the least of Beings. For although we know that all the more bodily creature was made for the use of that which hath understanding; and that not onely for the exercise of the minde in his wisdome and pow­er that created it; but for thankefullnesse also to that goodnesse which hath subjected it to our use in food, in clothing, and other such services for our ease, or conveniences; that being destitute of no good thing, wee might give our selves to his service, and praise him alone: And lastly, that the whole creature might bee blessed in man, in whom it is to possesse an eternall being: yet when wee remember, that there is nothing so meane, or seeming so base in the Creature, but that it was eternally foreseene to that infinite wisdome even as we; that it was created by the same power, appointed by the same foreknowledge to this or that very use; with what reverence and feare should we carry our selves lest we abuse it, and so offer dishonour unto the Lord and owner both of it, and us alike? especially seeing that when we were not, hee had determined so to blesse us.

From the second conclusion wee may learne with what pati­ence wee ought to endure all the troubles and afflictions of this life; because wee know those pretious promises whereto wee are crea­ted, if we acknowledge Him faithfull, and hold our hopes unto the end, see Tit. 1.2.

The question moved, to which Person the Creation belongs, is full of perplexity, and of any other most hard and darke, if it bee well thought on. And therefore in the solution thereof it is most safe for us to hearken to the oracles of God alone. It is com­monly and truely said, that the workes of the Holy Trinitie which are without are undivided; yet so as that they receive a certaine determination or order from that man [...]er of Being which is in the Persons. And therefore because the [...]ther is the fountaine of Be­ing [Page 93] they commonly ascribe the creation or bringing of things into being unto Him. So because all perfection of Sonship is in the se­cond Person, and that there can be no moe Sonnes than one: there­fore the redemption of mankinde by the in-dwelling of God in Man is given unto the Sonne, and so the sanctifying of the church to the Holy Ghost. But if wee looke diligently unto the text of the Holy Scripture, we shall finde how necessary it was that the Medi­ator should satisfie for the sinne of the creature, because the whole creature, was made by Him. For so wee may reade Ioh. 1.2.3. All things were made by that word which in the beginning was with God. And without it was nothing made which was made. And vers. 10. He was in the world, and the world was made by him. And vers. 14. And that word was made flesh, (that is, tooke on him the whole nature of man, body and soule) and dwelt among us, and we saw on the holy mount, Mat. 17.2. &c. 2 Pet. 1.18. the glory thereof, that is, of that flesh or man, as the glory of the only begotten Sonne of the Father. And againe Col. 1.16. By him that is the Sonne were all things created which are in heaven, and which are in earth: things visible, and invisible, all things were created by him, and for him, and in him all things consist. 1 Cor. 8.6. There is one God the Father, of whom were all things, and we by him. Eph. 3.9. God hath created all things by Iesus Christ. And Heb. 1. v. 1.2. God hath spoken unto us in these last dayes by his Sonne, whom He hath made heire of all things: by whom also he made the worlds. By all which texts it is cleere which S. Paul hath Rom. 11.36. of him, through him, and for Him are all things. That is, that God the deliverer, which should come out of Sion, vers. 26. And thus have these Apostles ex­plained that which is written. Gen. 1.1. In the beginning Elohim cre­ated heaven and earth, which word in the whole body of the old Testament (as wisemen have observed) is almost never spoken but of the Person of the Mediator onely. I suppose then that it is plaine enough, which is spoken by our Lord, Ioh. 5. v. 19. The Sonne can doe nothing of Himselfe save what he seeth the Father doe: for whatsoever things He doth, the same things doth the Sonne in like manner. That is, whatsoever the eternall Godhead ordeined in his everlasting Counsell and decree to bee done, that same doth the Sonne execute and performe in the creature answerably, and brings forth every thing in time according to the possibilities and opportunities of the creature. For as the wiseman saith, Ecclus. 18.1. He that liveth for ever made all things together, or at once. So the Psalmist, as also the other Scriptures, tels us by whom and in whom, Psal. 104.24. In wisdome hast thou made them all, that is in our Creator and Savi­our. So then, it being cleered by the text of the holy Scripture that the creation of the world was of God the Father in Christ, by Christ and for Christ; it will easily follow how necessary it was that He our creator by His eternall Spirit should offer himselfe to God for the sin of his creature, as it will further appeare when I come to that article.

Notes.

(a) EVery tenne thousand yeares.] You may reade the position in Aug. de Haer. cap. 43. and the refutation thereof in his, 20. 21. 22. bookes de civit. Dei. But the Cabalists, for the renewing of this lower world, put seven thou­sand yeares and no more: for the restoring of the whole creature both heavenly and earthly, they put fifty thousand yeares. You may read the opinion, and partly see their reasons in Leo Hebr. de Amore. pag. 500. &c.

(b) The world is not eternall.] The most famoused opinions that have beene concerning the worlds eternity, are these. One, that which the Christian faith doth hold, according to the truth of the holy oracles of God, and the voice of Reason, as you have heard: and to this truth the Stoicks are said to haue con­sented. The second opinion is that of Plato, and his followers, who held that the world had a beginning in time, but of an eternall matier, and that the con­tinuance thereof should bee eternall. For seeing generation and corruption is onely by the change of formes, the matier still remaining one: therefore they thought, that as that forme which is purely without matier was incorruptible and eternall; So likewise must matier bee, which of it owne nature is utterly without forme. And because matier is greedy of all formes how differing or contrary soever; Therefore it is ever subject to change. Neither is the hea­ven it selfe utterly freed from all power of Change, because of that matier whereof it is, in which the power of Change is ever hidde. Therefore the world is not eternall in respect of any power in it selfe, either to the pro­duction of formes or the continuance of it selfe under the same formes: but first in respect of the vnformed matier, and most of all in respect of that Spirit or life, whereby it is guided and ordered; as by the internall causes: and in respect of the divine will, and goodnesse, as the outward principle, and the end: which will as it cannot repent to have done good in giving being unto the world, and the things therein contained; so can it not will contrary to it selfe, and cease to doe good in the continuance of the creature in that being which it hath. You may reade more to this purpose in Plot. Ennead. 2. lib. 1. and his com­mentator, Marsilius Ficinus.

The third opinion is that of Aristotle, that the world was eternall, and from God, as an eternall effect of an eternall cause. For because it seemed to him im­possible (and if you looke no higher than nature alone, it is indeed impossible) that any thing being can come out of nothing: therefore matier must needs be eternall, and therewith generation and corruption, without which nothing is brought forth; And because these two could not be thought to be without the moving of the heavens, as the cause thereof, therefore both the heavenly bodies and motion, especially circular, must be also eternall; and herewith time, which is measured by the motion of the heavens.

But what this eternall matier should bee, the Philosophers went into divers opinions. Heraclitus thought it to be fire: Archelans ayre; Empedocles all the ele­ments; and among the rest, one, one thing; and another, another; as you may reade in Aristotle, where hee refutes them: in Tull. Acad. q. lib. 4. and especially in Plutarch de placitis Philosophorum: and from him in many other. Aristotle him­selfe from Hesiod and they that had beene before him, cals it Chaos.

[Page 95]
[...]
[...]. — In theogonia.
First was the Chaos, then the earth.

which word if they borrowed not of Moses his Tohu, which signifies empty, of [...], that sometimes meanes to bring to nought: nor of that, which seem [...]s to come from thence, Chohus, whereby, as Festus saith, the old Latines called the world: yet of [...], they meant by it confusion, and no way of [...], which signi­fies a countrie, or an appointed place. Sometime this matier is called [...], of [...], mud: For so the conclusion of earth and water is best understood, and fittest for generation of earthly things, as Ovid delivers the opinion, and cleeres it by comparison of the overflowing Nilus. Metam. lib. 1.

All other Creatures tooke their different birth,
And figures, from the voluntary Earth:
When her cold moisture with the Sunne did sweat,
And Slimy Marishes grew big with heat.
So when seven mouthed Nyle forsakes the plaine;
Anantient channel doth his streames containe,
And late left slime the heavenly warmth doth feele,
Men sundry shapes beneath the sod reveile;
Some new begun, and some to halfe doe grow,
That halfe alive the rest but earth below.

But Moses, Gen. 1. delivers it unto us in the parts active and passive, heaven, and earth; which yet before their division were both of water, as it is mani­fest in that place, and 2. Pet. 3.5. According hereunto Homer. Iliad. [...], and after him Thales affirmes the first ma­tier of all things to be water. But the opinions of the lesse reckoning are those that are found amongst the heretickes of the Christians. For all the Philosophers and Poets of the heathen, which held not the eternity of the world, acknow­ledged God the authour of the world under one name or other: but Simon Magus, and with him Menander, said that the Angels were the makers of the world. Sa­turnius gives the honour unto seven Angels alone, whom he makes the Creators of the world, without the consent or knowledge of God. Carpocrates, and the Priscillianists affirmed, that the world was made by certaine inferiour Angels, a­mong whom the devill was chiefe workemaster. Valentinus gave it out, that a devil which was begotten of the thirtieth Ai [...]n begot other devils, and these Sonnes of Avengles made the world; and mischiefe, and sinne are in the world, not through the wickedn [...]sse and free will of man, but even by the very creation of the world it selfe. The Nicholaitanes tel us, of Angels the makers of the world; and that Barbelo, who was ruler of the eight Sphere, was over­seer of the works, His mothers name was Yaldaboth. But I have not read so farre in heraldry, as to tell you who was his Dad, nor of what house his mother came, nor yet whether his fellow workemen were good or bad Angels. The Gno­sticks of the two Gods which they make (as you have heard before) make the ill God the creator of the world; which though it appeare not, either by Ire­naeus, Clement, Tertullian, Epiphanius, or by S. Augustine; yet it is plaine by Plo­tinus, Aenead. 2. lib. 9 who writes against their opinions, and this in particular. Marcion made three creators: one good, another bad, and another betweene them, whom they called Iust. So you see how all these hereticks had madded [Page 96] themselves and their followers, in their opinions concerning the Creator of all things. Others erred concerning some parts of the creature onely; as the Seleucians, and Hermians or Herm [...]genians, beside their errour of the worlds matier coeternall with God, denyed that God created the soules of men, but would have them created by the Angels of fyer and Spirit; contrary to that which is in Gen. 2.7. & Esay 57.16. & 1 Pet. 4.9. That God is the faithfull Crea­tor of the soule. The Priscillianists said that the soules of men were of the same substance and nature with God; and being by him sent downe from hea­ven, the devill met with them by the way, and sowed them as seed in the flesh: whereupon it must follow, either that the being of God is divisible into infi­nite partes; or that there is but one onely soule of all men; and both wayes unavoydably, that God (at least in part of Himselfe) must be subject to Sinne; and so that either He must need a Saviour; or by His owne law, bee subject to e­ternall death. This is the fruite of heresie. The Patricians denyed God to be the Creator of the body of man, and gave that honour to the devill; contrary to that which is in Gen. 2. v. 7. and v. 21.22. yea, and so detested the flesh, as that to be out of the body, some of them killed themselves. The Paternians said that the lower parts of the body, (it seemes onely those that are affixed thereto for ge­nerations sake, that flesh which the law so often commands to be washed) were made by the devil, and thereupon tooke occasion to live in filthinesse, and lust, contrary to the Commandement of God. The Marcionites, and Manichees said, that wickednesse and ill, was partly from God, and partly from the ma­tier of the world. Florinus and his followers said, that things were created ill, according to their substances; contrary to the Scripture, Gen. 1.31. But contra­rily, the Coluthians would not have God the Author of ill; no not that of punish­ment: which neverthelesse the Scripture teaches Esay 45.7. and 54.16. Amos. 3.6. Some also of the heretickes followed the opinions of the ancient Philoso­phers; as they that were called Aquei, that of Thales; and said that water was the matier of the would, but yet eternall, and not created. The Audian and Manichean hereticks instead of Aristotles eternals, brought in darkenesse, fire, and water; you might bring hither their foolish thoughts concerning the trans­plantation of soules, and such like questions: but there will bee fitter place thereto in the article of everlasting life. And because these upstart weenings are so witlesse, as they are false; I will not vouchsafe to inquire into their rea­sons: the onely authority of the holy Scripture is sufficient to grinde them all to dust; and to bring that dust to nought at all. But least any man contrary to the truth of God, be overswayed with the reasons of the Philosophers, it will not be unfit to examine, and answer them.

1. And first concerning the reasons of the Platonicks, that the matier of the world should therefore be eternall, because it is simple, and uncompounded. I answer, That it is but petitio principii; or a taking of that which is not granted: for it is utterlie denied that there was ever such matier as they suppose, utterly informed. I say according to the Sacred Philosophie, that when water the first matier of all things, was created, darknesse or confusion was upon the face of the deepe: but yet with that water, under that confusion, was con­created all manner of formes, which afterward were all brought forth out of the possibilitie of the matier; so that matier was impregnate or great with all kinde of formes, which afterward were made to appeare: for otherwise could not the effect bee answerable to the cause, if hee being in himselfe the Jdeas or formes of all beings, had not brought forth the first matier full fraught with all materiall formes, by which afterwards, according to the disposition of their naturall causes, the different kindes of things were informed. And therefore here also are all things said, by him to have beene made at once. And al­though in the workes of the fifth day, the whales, with other things which [Page 97] had a life, with the power of moving, are said to bee created; yet is that spoken onely in regard of that more manifest life than the vegetable had, in the workes of the third day: but that life neverthelesse was brought out of the power of the matier by more powerfull causes, his blessing comming thereto; even as it was afterward upon them to bring forth after their kinde. Onely in the sixth day, because it was not in the power of all nature to bring forth a reasonable and an immortall soule, hee breathed into man a Spirit of new life, and man became a living soule, the epitome or modell of all the creature, earthly and heavenly, bodily and spirituall. This truth is so plaine, that Ovid the prince of all the heathen Poets for wit, judgement and manifold lear­ning, read it in the booke of nature Metam. lib. 1.

Before the Sea, the earth, and heaven all hiding,
There was one face on all the world abiding;
Which men name Chaos, an unordered load,
Wherein the seeds of things contrarie aboade.

But though it be granted that the first matier was meerely and purely simple, yet can it not follow that therefore it was eternall, except it may withall ap­peare, that it had power to bee of it selfe, without the power of the Creator. But that would utterlie take away the infinite power of God; if beside his pow­er, any power could bee supposed to another thing, which could uphold an eternall being. And seeing in all corruption everie thing returnes to those principles of which it was; as in man his body to the earth, and his Spirit un­to God that gave it, and that nothing materiall returnes to a simple and pure being, but that it is still found under some forme or other; it is manifest, first, that that first matier was not created simple; but by his decree ever subject to composition: and therefore secondly impossible to be eternall. Concerning that eternall Spirit or life of the world, in respect of which they thought it should bee eternall, both before and after; you shall understand more in the 24. Chap. note (g) § 10. yet in the meane time I answer, that if that Spirit whereby the world both is, and is ordered, worke according to that paterne which hee sees in another; it cannot follow, that the world shall thereby bee for ever, except it appeare to stand with that will, according to which hee workes. Now what that will is we understand better, by his owne Revelation in his owne word, than Plato and all his followers could see in all the subtilty of their understanding. By which word also wee know, that the last end and hope of the creature is more excellent and glorious by the change, than by the continuance of the world for ever in that state wherein it is. And thus the speciall reasons of that Sect are answered. See more to this question (if you will) in Tertullian against Hermogenes.

2. But it is further objected, that whatsoever begins to worke which did not worke before, must be moved thereto, either by it selfe, or by another. But God is not moved, that is, changed from that which he was before, either by himselfe, nor by any other: for neither can his action bee new, or begun, see­ing his action is his being; neither can hee be affected otherwise, than hee was before. And therefore is hee an eternall cause of the world, an eternall effect, as Aristotle affirmed. I answer, That no new motion or purpose can come unto God concerning the creature: for all his workes are knowne to him from eter­nitie, Acts 15.18. But seeing that these workes of which we speake; are of his will alone; they must be according to the limitation or appointment of that will: so that although hee had eternally willed to create the world; yet had he eternally willed, when, by whom, and after what fashion, the world and all [Page 98] the things therein should be created. And this by one onely will and one onely action of the same will eternally. The newnesse then of the world is in the actuall being of the world, not in the will or power whereby it was wrought. But for the better understanding of this thing, you may observe a difference of actions, of which some are immanent, or in-dwelling in the doer and are ac­compted among the perfections of the thing; such are the workes of the will or understanding: some againe are transeunt, or passing from the doer upon that which is done; as the worke of the Smith upon the steele in making a sword. The workes of God in himselfe are immanent; neither doe these of necessitie put the outward object into actuall being; as a man may conceive of a house, which is not yet built; or the Smith by his art or skill hath power to make a locke which hee hath not yet made. So God though hee foresaw and willed eternally that the world should bee, yet the effect followed not, but according to the determination of that will, when, by whom, and how the world should receive an actuall being.

3. But it may againe bee said, that God is an Eternall, and an Almighty agent; and that not in possibilitie onely, but in act also: for whatsoever is brought from the possibilitie of doing unto the act of doing, must bee enforced thereto by a former, and more powerfull agent, and that actually, which in God is utterlie impossible: and if hee be an eternall and a powerfull agent, and that actually, the effect must necessarily follow, and that actually: for other­wise neither could the effect be answerable to the cause; nor yet the cause bee said to bee sufficient and Almightie, if the cause were in act, and the effect in possibilitie onely: therefore it seemes the world must of necessitie be eternall. Answer. Although God bee actually and eternally whatsoever hee may bee in himselfe, yet seeing hee workes in outward things, not according to any necessitie, but onely according to the pleasure of his owne will; the outward effect of his power must bee limited according to the circumstances of his will, which I declared before. Therefore this reason doth no more enforce the eter­nitie of the world, than it doth that all the possibilities of the creature should be actually at once; and that every thing created should bee eternall, because the cause is eternall, actuall, and all sufficient. But these things as they can no way stand with the possibilitie of the creature; so would they utterly take away the working of all naturall causes, by which the glory of his manifold wis­dome is declared: neither doth the all-sufficiencie of the cause bring any suf­ficiencie to the reason to prove the world eternall. For although the creature bee an effect of the infinite power of God; yet because it is not an adequate or proportionable object thereto, that is, wherein that power may bee wholly and onely exercised; therefore is it but a forrein effect, wherein that power workes onely according to the will of the worker. Therefore observe here secondly a difference of agents, of which some worke naturally, and these worke alwayes necessarily according to their uttermost power, in the diversity of things whereon they worke, as the Sunne by his heat melts that which hath thin parts, as butter, or waxe, and hardens that which hath parts more stiffe, as clay. Some agents againe are voluntarie, and these worke not necessarily, but according to the choice and freedome of their owne will; as the Physician gives not to his patient all that hee can give, but that which hee knowes to bee with his strength to the procuring of health. Now God is first and princi­pall among these agents onely, as concerning all things without himselfe; and no way tyed by any necessitie: therefore the world being an effect of the will of God; it must be subject to all the conditions of that will, that it be such as he will have it, that it be when he will have it, that it bee according to those cau­ses by which he will have it, that it bee of that continuance as he will have it, and this unchangeably, because there is no superiour being whereby that will can possibly be changed.

[Page 99]4. But what God willed he willed, from eternitie, and because his will (as you truly say) cannot be changed; therefore no new motion can come thereto, and because no defect can bee therein, nor yet any hinderance, as being con­vertible with an infinite power; therefore it is necessarie that the world was created eternally, that his will eternally might take effect. Answer. It is not denied but that the world in the purpose of God was willed to bee eternally, and that no change, defect or hinderance was or ever could bee found in this will: for if any of these things were not thus; it had beene impossible that ever the world should have beene. But yet to put the eternitie of the world, lest this will should be without effect, would necessitate this will to the actu­all being of the creature; in that it might seeme deficient and hindred, and so, miserable; if the creature had not beene eternall: but this by no meanes may be yeelded unto; because it would utterlie take away the absolute libertie of of an infinite will: for although God doth not, or cannot bee said both to will and unwill the same things, in respect of the effect of his will, or the actu­all being of the things themselves; because hee cannot denie himselfe, 2. Tim. 2.13. Yet in regard of any superiour cause which might enforce his will to the one side, or the other, it cannot bee denied but that hee had absolute libertie, both to will, or not to will the being of any thing without himselfe: for other­wise his will were more limited then the will of a man, who hath freedome of will to doe or not to doe the things that are in his owne power; and therefore his will tooke effect in this, neither could it bee effected otherwise than thus, that the creature was then when hee had determined that it should bee. But for the better understanding and assoyling of this doubt, remember this third dif­ference concerning the necessitie of Gods will; which is either absolute, or conditionall. The absolute necessitie of Gods will is in that which concernes himselfe alone; as, that hee be, that his being bee such as it is, infinite, eter­nall, glorious, &c. The conditionall necessitie which they call of suppositi­on is of things without himselfe; as because hee knowes his infinite being suf­ficient for supportance of all manner of being; his owne goodnesse to bee like­wise infinite, and yet loves the multiplicitie of goodnesse, as the similitude or representation of his owne; therefore wils hee that the creature bee the image of his being and goodnesse; and although there bee but one action of the will whereby it is carried to the desire of good; yet because goodnesse cannot be infinite, but in himselfe alone; therefore doth hee will his owne being with an absolute necessitie of his will: but hee wils other things as hee hath limited the times of their being, and degrees of their perfection. So that as by one eter­nall act of knowledge hee knowes both his owne being, and therein all the possibilities of being; so by one act of his will, which is moved by the shew of good, doth he will himselfe as an infinite, good, with an absolute necessitie of his will, and other things as the representations of his goodnesse; which good­nesse is that condition for which hee wils them necessarily, ex supposito, I meane, that they may bee partakers of his goodnesse, not that hee hath need of any of them. So having willed that man should bee, it is necessarie that hee will also all those things which are necessarie to his being; as that hee have a soule endued with reason, and election, &c. which things though hee willed eternally, and necessarily; yet not with any absolute necessitie; because hee is absolutely perfect in himselfe without them: therefore as it followes not, that all things possible should bee at once, because he is Almightie; so neither doth it follow, that any thing created should bee eternall, because hee from eternitie willed that it should be; but rather because he willed that it should be in time, therefore it cannot in any case be eternall.

5. Whatsoever begins to be that which it was not before, must needs have the present being by some kinde of change whereby it was brought to bee that [Page 100] which it is. But before all change it is necessarie that there bee something that may be changed; and this may seeme to be eternall. Answer. The proposition is true onely in things that are changed according to naturall causes. But creation is a thing above nature; by which nature her selfe had her beginning, not onely in regard of the subject or matier wherein shee workes; but also of the causes by which she brings forth all naturall effects. But you will say, that all things are not materiall: for the spirituall beings, of whom it is fit to thinke that they are both moe in number, and in greater differences of essentiall formes than the bodily are; yet are not materiall: in which respect, not being sub­ject to change, they may well be thought eternall. I may answer hereto as to the first objection from the simplicitie of the matier: for first, it is not gran­ted, that the spirituall beings spoken of, are utterlie without matier: then al­though that were given; yet it followes not but that they were brought into be­ing out of not being, and so created as the Article affirmes. And these are the chiefe arguments brought by the Platonicks and Aristotelians to prove the worlds eternitie. Other objections of lesse importance you may reade (if you will) with their answers in Thomas Aquinas contra Gentes, lib. 2. Cap. 32.33.34. &c. But if you understand the answers, and the differences which have beene observed; I suppose you shall be able thereby to answer for the truth.

The opinion of the worlds creation from a precedent matier, was recalled by Hermogenes against whom Tertullian dis­putes, as you may reade.6. But infinitie is not onely of continuance, which we call eternitie, which we may seeme to have refuted sufficiently; but of greatnesse or extent, of num­ber also, of power, of goodnesse, or the like: but if it hath beene proved, that the world tooke a beginning as concerning the continuance; it may easily fol­low that no manner of infinitie can belong unto it. Yet Fran. Patricius Pan­cos. lib. 8. upon the same arguments of the infinitie of the power, goodnesse, and will of God, would build up the infinitie of the world, at lest concerning the extension or space thereof. And although the answers heretofore made to the arguments above, may seeme to answer his reasons sufficiently; yet I suppose you may better understand whatsoever is to bee said hereto, if you have well perused that which is said in the second and eighth Chapter. In the meane time you may doe well to remember who measured the water in the hollow of his hand, and meted out heaven with his span, Esay 40.12. And if all these things were made in number, weight and measure, Sap. 11.17. It may well follow, that the world cannot be infinite in any of these.

7. But the infinitie or uncertaintie of number hath most doubt, because it is said, Heb. 1.2. & 11.3. That God hath appointed Christ to bee heire of all things; because that by him he made the Worlds. But the word World answers to two words in Greeke, [...] and [...]. The first signifies oftentimes the frame of the whole creature, as in Matth. 25.34. but not alwayes: for sometimes it signifies the world of the wicked onely, as Iohn 14.17. sometime of the elect onely, as Iohn 3.17. sometime as age or time of the world, and the people of that age, as S. Peter 2. Epist. 2.5. saith, that God spared not the old world; and againe 2. Pet. 3.6. The world that then was, perished by waters, to which mea­ning the word [...] used in that text of Heb. 1.2. doth most directly answer. So that the ages there spoken of may well receive interpretation by the dayes of the creation, by which God foretold what should afterward come to passe, as it is said, Esay 46.10. and elsewhere.See Brocardi Mystica in Gen. So then the first day of nature when darkenesse was upon the deepe, signified that time when the wickednesse of man was great on the earth, and the thoughts of his heart were onely evill continually. And although they had the light of reason in them; yet because they did not walke according to that light; therefore God brought the floud upon the world of the ungodly. The second day wherein was the division of the waters by the firmament of heaven, meant that time when God separated his Church from the people of the world, and parted them by the firmament of [Page 101] his Covenants, first of circumcision given to Abraham, afterward of the cere­moniall Law by Moses, which worke of the second day is therefore not prai­sed as good; because the Law workes wrath, Rom. 4.15. And because these ceremonies were not able to give life to the doers of the same: for Moses might not bring Israel into the land of promise. Deut. 34.4. Esay 66.3. Gal. 2.16. & 1 [...]. & 30.10. The third day signifies the third age or state of the Church, when the earth, that is these worldly rites, by the lively interpretation of the Prophets, who unfolded their meaning, and taught the people of their times to have hope in him that was to come, brought forth the herbe and fruit tree yeelding seed unto everlasting life. The fourth age of the Church was that time wherein the Sun of righteousnesse did shine, and brought in that new light, that true light which lightens every man that come into the world of his Church, that Sun which gave shine unto the Moone, the Apostolike Church, and to the Stars, those Doctors whose knowledge, zeale, and constancie, gave light in that darke night of persecutions and heresie which did ensue. And these and such other are the ages (even untill the great Iubile) of which the Apostle speakes in that place Heb. 1.2. which is brought for the proofe of many worlds. So this Democritan fancie may vanish.

8. Concerning the infinitie of multitude in the different species or kindes of things, the Cabalists have an opinion that although they rise to an excessive number, yet they must needs be definite; and that according to the difference of words, in all the possible change and joyning of the letters: for if either the things were not different, according to the signification of words; or that the words had not their meaning according to the difference of things: that wisdome who both made the things, and gave words to expresse their differences, should seeme disproportionable, and wanting on one side or on the other; neither could that word be verefied Gen. 2 19. which saith, And whatsoever Adam called every living creature, so was the name thereof. The opini­on is delivered in the booke which they call Iezirah, the author of the tradi­tion they make Abraham the Patriarch, the description of Iuda an ancient Rabbine, the collection of the number is of Fr. Georgius in his 244 Probl. tit. 67. and thisYou may see also the com­ment of Postel­lus on that booke, and Archangels a­pologie of the Cabala. pag. 548, &c. is the number 1124002590827719680000. that is, one thousand one hundred twentie foure millions of great millions, two thousand five hun­dred and nineteene great millions, eight hundred twenty seven thousand seven hun­dred and nineteene millions, sixe hundred and fourescore thousand. But al­though the possible combination of letters be so different as they make it, yet the reason holds not for the actions and passions as well as the proprieties of things must be expressible with all the differences of times, past, present, and to come, and that either alone, or with others. Besides, wordes expresse the defects of things, the vices also and imaginations of the minde, which are neither created beings, nor alwayes true. Moreover although Adam had power over all words, yet it appeares not that hee had knowledge also of the nature, and differences of the heavenly and spirituall creatures; so that the words may perhaps fall short of the number of different beings. But because they will not be out bidden, they fix this number to the combination of consonants (it seemes for the different spe­cies) to which if you adde the different vowels above or below (as the manner of that writing is) you shall have a number so great as may equall all the individu­als, of all the specialls that ever have beene or shall bee hereafter: which by Patricius must needs be infinite: for thus he reasons, Panarch. lib. 19. from three infinities, essentiall, potentiall, and actuall, a fourth infinite must needs proceed, at least of number: for otherwise the effect should not bee answe­rable to the cause. The infinite essence hee supposes the Father; the infi­nite power, the Sonne; and the infinite worker, the Holy Ghost. And by these three are three Trinities brought out of spirituall creatures, or Angels, [Page 102] as he by Psellus understands the Chaldean in wisdome; whether well or ill, it skils not much; For we are taught Iob. 1.3. That By the word all things were made, and without him was nothing made that was made. But to his reason. Can an infinite Being bring forth an effect without power, and working thereto? or can an in­finite power bee, but in an infinite being? or can an infinite worke bee with­out an infinite power? so that these three which hee makes divers Crea­tors, and that of severall Trinities, can bee but one Creator, as they are but one Trinity in unity of essence, as hath afore beene declared at large. And as concerning the conclusion, it is yeelded that the number of individu­als or particular beings is infinite to us, utterly beyond our reckoning: but yet to Him, without whom a Sparrow lights not on the ground, they are all numbred. Nay I say further, that through his blessing upon the creature to mul­tiply according to kinde, Gen. 1. the individuals are in nature potentially infinite: but no way to Him, by whose onely power nature doth worke. For otherwise, His wisdome and power could not bee coequall. And thus have men wearyed themselves in vaine to finde out his wayes, that are past fin­ding out.

The first supply concerning Man.
CHAP. XIV.
That Man was created one alone, male and female, as the Scrip­ture names them, Adam and Eve.
CHAP. XV.
That Man was created innocent and without sinne.
CHAP. XVI.
That Man continued not in that innocencie, but that he sinned, and thereby became subject to eternall death.
CHAP. XVII.
That by the sinne of our first parents, the whole masse of mankinde was corrupted, and made liable to eternall death both of body and soule.
CHAP. XVIII:
That there is a restoring of man to a better life, and further hope, than that from which our parents fell.
CHAP. XIX.
That this restoring could not be made by any meanes that was in man, nor by any one that was man onely.

CHAP. XIIII. That Man was created one alone, male and female.

THese questions seeme necessarie for the knitting of that which followes, to the conclusions that have beene made before. And because they are taken as suppositions in the briefe of our Creed, and seeme plaine enough of themselves; they may be handled with the more shortnesse, but yet may they not here bee let passe altogether untouched: for although it be given that man is the creature of God; yet if he made many men, and many women, though one or moe sinned; yet the rest might continue in their innocencie, and so the whole race of mankinde was not corrupted. Or if hee made but one man; yet if he made him such as men now are, then could not his actions be accounted any way sinfull: or if Adam by his sin lost not his estate of happinesse, or his owne alone, or if there were no hope of restoring; then to beleeve any Saviour were al­together in vaine; or if there were any other meanes of salvation by man or Angell, than that which the Christian faith doth hold; then were all that which followes utterlie needlesse: therefore it must appeare that man was created, first one, male and female, and no moe; secondly upright and without any taint of originall or actuall sin; onely such freewill he had, as that he might sinne if he would, or if hee would not, hee might not haue sinned. And first that hee created them one only male, and for continuance of kinde his female, it is plaine by this.

1. The workes of God are so made in the perfection of number, and measure, as that it is not possible to finde any defect or excesse therein. But if moe men than one had beene made; if without the power of bringing forth their like, there had beene defect in them, and they needlesse and in vaine; if with such power of multiplica­tion as Adam had, then had there beene excesse in the creature, and God had needlesly brought out mankinde from many roots, which might bee brought out from one alone: but this was unnecessary in the creature; therefore it could not bee fitting in the wisdome of the Creator. And therefore he being but one, he created man in his owne image, one man, male, and female. Gen. 1.27.

2. The excellencie of Lordship or rule must be in one alone, & cannot possiblie consist in many: so that if many men had bin crea­ted, the Lordship of man over the inferiour creature had not beene perfect in one: & although there be now many millions of men; yet the Lordship over the creature is to everie one equall with Adam, [Page 104] or Noah, inasmuch as everie man claimes as the perfection of his kinde, so the dignities and prerogatives thereof from his first ori­ginall, which if it had beene many, could not have beene so ex­cellent.

3. Everie naturall motion, or instinct of nature which is orde­red according to one rule; must needs have one authour and one beginning. But all the ordinarie and naturall motions of every spe­cies are according unto one rule, to joyne with their like, to pro­pagate their like, to maintaine their life alike, &c. Therefore mankinde had but one author of all their kinde; and so were not brought out of stones nor trees, neither yet were they [...] or springing of themselves out of the earth, as the fancies of the h [...]athen that knew not their originall, leade them to beleeve.

4. The worke of God must needs bee of the highest and grea­test perfection that may bee. But the beginning of a species from one roote is more noble, excellent, and perfect than from many; because in that one both the individuall, and the whole kinde also is conteined. Therefore the first creature in mankinde was one alone.

5. It was necessarie that the God of Unitie and peace should so create man, as it might be most availeable for the maintenance of that love and peace which should afterward bee, and flourish amongst men. But when men know themselves to be the sonnes of one common father of them all, they are more straitly tied to brotherlie love, and the upholding of fellowship among themselves. And this being the end, the meanes must be availeable to the end. Therefore the beginning of mankinde was onely from one man, whereby it seemes that Adam had not his name from [...] Ada­mah which signifies earth, but rather (as a master observed) of [...] Achad dam one blood as S. Paul urges it Act. 17.26. That God of one blood made all the nations of men that dwell upon the face of the earth.

CHAP. XV. That Man was created innocent and without Sinne.

THis may appeare by the consideration of those excellencies which belong to the Creator. For no cause can worke contrary to the be­ing, and perfections of it selfe. But if the cause bee powerfull and able to bring forth the ef­fect, then must the effect also bee perfect and upright, and especially free from that which is most contrary to the cause thereof. But it is before manifest that all things had their beginnings from God the most powerfull and working of all causes: and because of the infinitie of his goodnesse and iustice, hating wickednesse and sinne above all things; there­fore as all his creature was exceeding good, so it followes likewise that man (as farre as he had any being from God) was also good and upright in his being, and so without sinne.

2. The ability and excellency of the end is more then the wor­thinesse of all those thing which are ordained for the end. But it is manifest, that all the visible creature of this world was created for mans use; that he was prince and Lord of all. For by the Law of nature, and iustice that ought to bee chiefe which hath most ex­cellency above other. Now to set aside the abilities of the minde in the knowledge of things eternall and divine, whereof no o­ther bodily creature hath any feeling or understanding: what creature under the whole heaven, in the earth, or Sea, may set it selfe in comparison with man for those gifts which the Creator hath vouchsaf to him, in the use of all things, in the knowledge of their nature, in memory and remembrance, in the inventions of arts, in the guiding and compelling of the creature to his service, or utter destruction of the rebellious. And therefore both in the creation, Gen. 1.28. and againe after the floud, the type of Regene­ration, 1 Pet. 3.21. were they all delivered into the power of man. Now if all these things were for man, and his use, and they eve­ry one good in their kinde, much more was man good and upright in his creation.

3. Every thing is more ex [...]ellent, as it is for a more excellent and noble end. But the end of man is more excellent than all the creature beside. For they are for his use as their end, but man for the service and glory of God as his end, in the attainement of which alone hee can be happy. And because that which is for any end, must have conditions or fitnesse for that end; it was necessary that man [Page 106] should bee created without sinne, which above all other things the soule of his Creator did hate, and for which alone he was put out of his service.

4. Every corruption or marring of a thing must needs bee of that which was once good; and the greater the perfection thereof was, the worse is the corruption or wickednesse that is therein. But it is too manifest that the nature of man is most corrupt; therefore it was once very good and upright.

5. If God had made man such as man now is, rebellious and un­thankefull towards Himselfe; a plague and calamity to other men through injury, pride, and oppression, a slaue to his owne sensuall desires in gluttony and filthie lust; ignorant of the truth, an enemy to all good, following with greedinesse all manner of ill; subject as to Sinne, so to the due punishment thereof, all manner of mi­sery, sicknesse, and death, both of body and soule; then had Hee brought the greatest disorder into the creature, even there where order was most necessary, that is, in the prince and Lord thereof, yea such disorder as should be contrary to it selfe, in respect of that hatred which men have one toward another: then would he not in justice have brought those punishments on men which are due for their sinne in this life, and damnation in that which is to come. But all these things are against the wisdome, goodnesse, and justice of God. Therefore man was created in a Contrary estate, of inno­cency, Iustice, and holinesse.

6. This truth the holy text doth shew. For beside that which is said Gen. 1.31. That God saw every thing that he had made, and behold it was very good; it is said of man in particular, that hee was created in the image of God. Which because it is there three times repeated; it is necessarie to consider what that threefold Image of God in man is, that it may the better appeare what his excellency was, and how great that losse was, which hee indured by his sinne against so gracious a Creator. Some among the most an­cient Fathers, as Irenaeus and Tertullian, thought that the Mediator in that forme wherein he afterward appeared in our flesh and was seene and knowne to Adam, Enoch, Noah, Abraham, Moses, and many of the Prophets, (for which they were called Seers 1 Sam. 9.9.) formed man of the dust of the earth. The word there used is [...] Kidmuthenu, according to our likenesse, and signifies to be like by cutting or carving, and so the word [...] used Gen. 2.7. & 8. which signifies to fashion out of clay like a Potter, seemes to favour this interpretation. (you may see herewith Rom 9.21. and thinke on it) Bucanus also Inst. Theol. Loc. 8. q. 18. confesseth that there is nothing in his opinion, but according to the Analogy of faith, and brings his reason to justifie it. Yet as if he had forgot himselfe, he condemnes Osiander of madnes that followes it lib. cit. loc. 9. q. 15. And because other late Doctors though without reason disallow this judgement of the antient fathers, see Med. Patr. Scult. de nevis Iren. & Tertull. [Page 107] Roberts Fund. Rel cap. 17. I leave it in the middest, till further proofe of the truth be made on the one side, or the other. Notwithstan­ding man is truely said to bee created in the image, or according to the image of Elohim, or Christ the Creator, either naturally, or else supernaturally: naturally; either according to the state of his body, or of his soule, or of the whole composition: his body is an abridg­ment or compound of all bodily being, because there is nothing in the bodily creature, which is not in some sort in that little world of mans body, as reason proves by his food, and medicine, out of all bodies here below; and as the Physitians, and all naturallists af­firme, and as Paracelsus more particularly every where shewes and proves. So that as all things even bodily beings, were created in Christ, and therefore were in Him eminently, by their formes, and potentially, as being by Him brought into act, or effect: So are they all in the body of man representatively: and though by his sinne subject to the curse, as he their Presbyter is; yet shall they bee deli­vered from this bondage of corruption, when the glorious liber­ty of the Sonnes of God, shall appeare, Rom. 8.19.20. to 24. And concerning the soule, if you looke into the faculties thereof, beyond them that concerne the body alone in growth, and sense; if in the understanding you consider the powers of the imagination or thought, of the discourse, of memory, of the will and the freedome ther [...]of, in civill and morall thi gs; you may trul [...] say, that all things are subject to their Lord and Creator; so hath Hee made all things subiect to the possibilities of mans understanding, in as much as the Spirit of man considers all things; yea presumes to search even the deepe things of God. Now one soule with all these properties argues the wonderfull excellency thereof; and what a lively stampe of his wisdome He hath imprinted therein. But because the whole of every thing is more excellent then the parts which are for the perfection of the whole, and that the soule out of the body, hath no power of growth, of sence, of imagination (and because it would not be destitute of the native abilities and powers of it selfe, it parts so unwillingly from the body, & cannot possibly forsake it for ever, as it will appeare hereafter) therefore the excellency of that image appeares not onely in the parts, as I have shewed, but much more in the compound of the body and soule together, wherein are all things both bodily and spirituall so represented, as that the shape of a man cannot bee more lively seene in a looking glasse, than the whole creature is represented in man, the epitome or summe of all.

Moreover, what is there in all nature which hee makes not art to imitate? yea and beyond any pattern [...] in nature, adventures in a frame of wood? to compasse both land and Sea, what arts doth not he finde out, and because hee knowes hee cannot come to nought, what dares he not to undertake in peace or warre? And if every ef­fect doe represent the cause, with the power, & vertues thereof, as it [Page 108] is said, Psal. 19. & Rom. 1.29. then much more that which is the summe and principle effect of all. And this is that threefold image in which Adam was created, and which remaines unblotted out, yet wonderfully stayned in every man, Gen. 9.6. & 1 Cor. 11.7. But because it is spoken of the whole man, that hee was created in the image of God; you are to understand that Image first in the natu­rall composition of his body and soule, as I have shewed: Secondly, in regard of his Lordship over all this visible creature: and thirdly, and most of all in those supernaturall endowments of righteous­nesse and holinesse wherein he was created. Eph. 4.24. Col. 3.10. Wisd. 2.23. With the ability to continue in that state, if hee had not sinned, and a freedome also of will to sin, or not to sinne. And thus was Adam the Image of Elohim supernaturally, and for the renew­ing of his Image being now lost, are all those benefits which God in Christ hath vouchsafed to his Church.

Object. 1. But if man were created in the image of God, what preheminence is that which is given unto Christ. Col. 1.15. That he is the Image of the invisible God? An Image is twofold, homogene­ous, which is in the perfection of the same being, as Adam, Gen. 5.3. begat a Sonne in his owne likenesse, after his owne Image; and so Christ the Sonne of God is the image of the Father, as was shewed, chap. 11. or heterogeneous, that is, of a different being, which is either in the understanding only, as the Ideas or formes of things conceived in the minde: or else materiall, wherein is the representation of some property belonging to another, as the image of Alexander may expresse that shape which was proper to his person. And thus man was created in the image of God, as I shewed. And if this represen­tation be more darke and further off in some one particular thing, it is rather called a signe, a proofe, a footstep, or marke than an Image. As the pricking of an hare in the snow, is a marke or signe that she hath beene there. And thus every thing created is a signe or marke of the power of the Creator, as the matier, forme or proprietie in one being, is a step, signe or argument of the Trinity in the Vnity, that is, a proofe thereof, as every effect is a proofe or witnesse of the cause.

CHAP. XVI. That man continued not in his Innocency; but that hee sinned, and thereby became subject to eternall death.

BVt Man being made upright in the beginning, and left to the hand of his owne Counsel, Eccles. 15.14. they sought out many inventions, Eccles. 7.29. For as hee had power both in body and soule to performe all the dutie of man if hee would; so had hee received power to will or not to wil all that hee could; that his sinne and punishment might bee of himselfe. But that man might know that neither his power, nor yet his will, could bee well directed without the gui­dance of his Creator, Ioh. 15.5. therefore being left unto Himselfe he quickly found what he was able to doe of himselfe, that he should never after that seeke himselfe in himselfe, but in Him alone, who of his good pleasure workes in man both to will and to doe, Phil. 2.13. Thus man being left to himselfe sinned willingly: the woman being deceived by the craft of the devill, the enemy of mankinde, but the man with lesse sinne, if ignorantly. But igno­rance is of three sorts, simple, willing, and wilfull. Simple ignorance may be in the state of innocency, and is without sinne; as in the An­gels of heaven, Math. 24.36. as in children Luc. 2.52. And in them to whom it is not given to know what they would, Act. 1.7. Wil­ling ignorance is in them that care not to know what they ought to know: this is a sinne with carelesnesse, and excuses not from the fewer stripes, Luk. 12.48. But wilfull ignorance is in them that stubbornely refuse to know what they both may, and ought to know. This is a sinne with scorne, and excuses not from ma­ny stripes, because it is with wilfull disobedience, as of them that know and doe not. If Adams eating had beene with ignorance of the first kinde, hee had not sinned in eating. But this ignorance (as concerning that wherin he sinned) was not in Adam. But if he did eat ignorantly in the second kinde, his sin was in this, that he did eat unadvisedly that which he ought to have knowne, and for which he ought to have given thanks to his Creator. The third kinde of ig­norance could not be in him: For then he had sinned before he did eate. But if no degree of ignorance were in him, but that he did eat knowing; yet presuming on his mercy whom hee did offend, though his sinne were greater, yet was it pardonable; because hee trusted in his mercy against whom hee sinned. But this sinne was not in him. But the woman being deceived through her [Page 110] errour was the cause of his transgression, 1 Tim. 2.14. And if he had eaten presumptuously, then had his sinne beene greater than that of Eve; whereas his lesser punishment argues his lesse offence. So then it seemes that the man alone having received the commande­ment, did faithfully deliver it to the woman after her creation. So that her first sinne (though it were not imputed, because there was yet no law whereby shee was subjected to her husband) was, that shee gave not firme credit to the word of her husband delive­ring the commandement of God; but that shee suffered her selfe to bee withdrawne by the craft of the devill, speaking in the serpent: but that his sinne was in this, that hee did unaduisedly eat that which the woman gave him, not minding what it was, as he pleads for himselfe before Him with whom he could not lye, The woman gave me of the tree, and I did eate. And thus was there mercy reserved for man, both in regard of that weake estate wherein hee was cre­ated in comparison of the Angels; and in respect of the quality, and measure of his sinne, and of the meanes whereby he was drawne thereto: whereas the Angels that kept not their first estate, but wilfully sinned against God, for their three sinnes, and for foure could never finde any place of repentance. But it is said, Iob. 31.33. If I have covered my sinne as Adam: By which it seemes his sinne was more than he confessed. I answer. The word (Adam) there used, and so the word Enoch in divers places of Scripture doe signifie man in his sinnefull and wretched estate indefinitely, as Psal. 8.4. & 144.3. Iehovah, what is Adam that thou knowest him? the Sonne of Enoch, that thou makest any account of him? And therefore di­vers good translations reade that text of Iob, If I have covered my sinne as Man, who doth commonly excuse his sinne and lessen his offence. But of what sort soever the sin of man was, it is most certaine that he did sinne.

1. For as the effect is manifest by the cause; so the cause ap­peares by the effect. Now death is the wages of sinne. Rom. 6.23. so then sinne is the cause of that punishment. And e­very punishment is for some offence. But it is manifest that Adam was punished, even unto death it selfe. For otherwise hee had lived untill now and hereafter. Therefore it is manifest Adam sinned.

2. It is proved before that all the creature was good and up­right in every kinde, and that man was the prime and chiefe of all the visible creature, and therefore that hee was created for the most excellent end, which is to bee happy in Him, who is the chiefest good; of which happinesse hee could not have fay­led, if he had continued in the state of his creation. For every thing ordained for an end, by a cause that is powerfull thereto; must bee furnished with meanes sufficient for the attainement of that end. But it is manifest, that Adam hath failed of that happinesse by the utter losse of life, and present being. Therefore hee continued [Page 111] hee continued not in the state of his creation, but sinned against his Creator.

3. Death is the punishment of some great offence in the reaso­nable creature, who is able to make a difference betweene good ill. But it is manifest that Adam was not created sinfull, and therefore not subj [...]ct to death. And againe, it is manifest that that state of A­d [...]m was changed, because he is dead. But that change was not made by God, because it was contrary to his ordinance; neither could it bee made by enforcement of any outward meanes; For then A­dam had not beene made sinfull thereby. Therefore it was made by the willing act of Adam himselfe, and hee thereby subjected to Sinne.

4. Nothing can be so inseparably in the whole off-spring which is not first in the originall; as the fruit cannot be wholly poysonous if the root or stem bee not first infected. But it is learned by lamen­table experience, that the whole masse of mankinde is wholly sin­full and corrupted; and that no man can say his heart is cleane, therefore it must needs bee that the root or originall from whence they are descended (which wee have already proved to have beene one) wis sinnefull and corrupt.

5. Man with much care and government in his youth, with much heed and warinesse in his owne carriage, is hardly at last brought unto a course of a vertuous life; and that not without many wicked desires and sinfull deedes. But if the first man had not corrupted his nature, all vertue, and that alone had been naturall to all men. But experience shewes the contrary: Therefore Adam sinned, and ther­by corrupted his whole nature.

But you will say, If that sinne of Adam were onely a sinne of ig­norance, and that in so small a thing as the eating of an apple; the punishment of death, and that both of body and soule, can no way seeme to be proportionable. For shall not the judge of all the world doe right? And if the least sinne deserve the greatest punishment, what punishment can be left for the greatest sinne? or shall wee say (as the Stoi [...]ks taught) that all sinnes are equall? I answer. That sinnes compared one with another, are truly said to be lesser or grea­ter one than another. For it is a lesse sinne to thinke ill of a man un­deservedly, than to hate him; And that, than to maime him; and that, than to murder him; and that, than to defame him. For most of these degrees hold in them, all those sinnes that are under it. So that as the Stoickes truely said, every later exceeds by the multi­tude of sinnes that are therein. Yet is there no sinne in it selfe, how little soever it seeme, but in the rigor of Gods Iustice deserves more punishment than al that which the sinner can beare, because of his greatnesse who is dishonoured thereby. For the greater any per­son is, the greater is the offence whereby he is dishonoured. As for a word of scorne spoken by a meane man against his equall, a small ac­knowledgment may make amends; for which offence against a Peere [Page 112] a Scandalum Magnatum may be brought; and if it had beene spoken to the dishonour of the king, it might iustly bee accounted high treason in the speaker. How great then may wee hold that offence to be, which is against the Majesty of God? before whom all the nations of the earth, are not so much as the drop from a buc­ket falling into a mighty river, Es. c. 40.15.2. Moreover every com­mandement of his being a rule of infinite Iustice; an infinite Iustice is offended by the breach therof. And what satisfaction can a finite creature make to an infinite Iustice that is offended? but because it cannot beare a punishment intensivè infinite, or infinite in quanti­ty, therefore it is iust that it should beare it extensivè in the infinity of Continuance. Now as it was necessary that God should giv [...] a law unto man, that he might evermore acknowledge that duty and obedience which he ought to his Creator: so having enabled him both in body and soule to performe his law, which was also so ea­sie a burthen, as that it stood not in doing any thing; but onely in the forbearance of one fruit among a million: it was most necessa­ry, that God in His iustice should require that breach of His law. Which law, the more easie it was to bee kept; so much the sorer punishment did Adam deserve for the breach thereof. And thus did that murtherer of mankinde by the sinne of our first Parents set open a doore for the Iustice of God to breake out upon them, being now liable to eternall punishment: yet did they not hereby bring on their owne punishment alone, inasmuch as all their chil­dren are made lyable with them to the same condemnation.

§. 2. It may seeme a needlesse question to aske, how long Adam stood in his innocency? but because opinions have beene about the time of his fall, wherein they have differed from the first day of his Creation, to three yeers and an halfe; betweene which others have thought a weeke some tenne dayes, or seventeene at most, others halfe a yeare, Lidg: de Emend. temp. Omitting conjectures, it will not be unfit to examine it by reason, and Scripture, which hath not left us without a guide and instruction in any doubt that may be moved therein. The Hebrewes compare Adam to an oxe that had horns, and no hoofs; by which they meant he had no strength at all to walk in the commandements of God; but assoone as he was crea­ted, he pushed rebelliously against his ordinance. The ordinances of God (over and aboue the preheminences which He gave him in his creation) were three. Marriage, for the due propagation of mans naturall life, Gen. 2.24. the law of the tree of knowledge; the figure of the life of grace, ch. 2.17. and the Sabbath, the assurance of the life of glory. For it were a witlesse thing to think that God sanctified that day for his owne use, but for man to meditate in the workes of God, and for remembrance of his hopes to come. Adams transgres­sion was against the second: but it will appeare by the circumstances of the other two, when that transgression was committed. Adam was created a perfect man, in the prime and chiefe of his strength; and [Page 113] accordingly received that blessing to bring forth fruit and multiply. Now, if Adam according to that blessing had in his innocency en­deavoured the propagation of mankind; it cannot be supposed, that God, who had immediately before given him that blessing to mul­tiply, would immediately have taken it away againe. And that act of Adam not being in vaine, that first sonne of Adam must have bin holy, and without the taint of originall sinne, although the parents had sinned afterward before it was borne. For that staine of origi­nall sinne comes from the conception, Psal. 51.5. not by the birth. But no such holy seed of Adam is mentioned; nor none such could bee; For the Lord looked downe from heaven upon the sonnes of Adam, and they were altogether become filthy. Psal. 14.3. Now, if Adam were created such as hee was, aske any lusty young man how many nights hee would allow to his beloved and most beautifull Bride in her virginity, and give so many to Adam before hee sinned.

So then it may seeme that wee may take that Storie of the Scrip­ture concerning Adam, thus. Adam being made in the morning, that God might give him experience of the excellencie of that estate wherein he was created, brought the Beastes and Birds before him, and gave him the Lordship over them all: which that hee might exercise as he ought, hee gave him perfect understanding of their nature, and power of words whereby to expresse their nature, and to command them. For as Adam named every thing, so was the name thereof. But that man might know that hee was for a more noble end than to live among beasts; Hee tooke him and put him in the Garden of delight, furnished with fruits for every season, and gave him power to eate of all, excepting the forbidden tree. At noone that heavie sleepe fell on him, in which the woman was made out of his side. Hee awaking, the marriage was solemnized, and the woman by her husband diligently warned to forbeare to eate, or to touch the forbidden fruit. But while she wandred from her Husband, to chuse fruit to her liking (for it is manifest that her Husband was not with her when shee was deceived 1 Tim. 2.14.) shee was encountred by the devill possessing the Serpent, and drawn into sinne, and this about the ninth hower, or three of the clocke in the afternoone; as all the sacrifices of the Law, and that sacrifice for sinne whereby the workes of the devill were destroyed, doe sufficiently witnes, Matth. 27.46. & 50. Thus man being in honor, [...] bal yalin, could not continue a night, but by his sinne be­came subiect to death, as the beasts that perish. Psal. 49.12.

The heresie of Pelagius was like a Serpent with many heads, of which this was one; that Adam was created mortall, and though hee had not sinned, yet should he have died; not for the merit or punishment of his sinne, but for the condition or state of his crea­tion: for being made of the elements, which in everie elemen­tall body may be separated, and in their simple being are changed one into another; it cannot be thought (said hee) that Adams state [Page 114] could be more continuall than that from whence hee had his be­ginning. Besides having in his innocencie need of meate to restore the decay of his body, his body cannot be supposed immortall; but the answer is easie. For that immortality depended on the soule which should not have parted from the body, but should have ever been able to uphold the body without corruption, sicknes, or death. And although any particular change had beene in the body, yet should it not have beene in the whole, no more than that corrup­tion or change which is in the simple elements: therefore Adam in his innocencie was immortall absolutely, inasmuch as his immor­tall soule should never have forsaken his body; but he was mortall onely on condition, if he did sinne. So mortalitie was the punish­ment of his sinne: but that which is put upon a man as a punish­ment, can no way belong unto him in the state of his innocencie. But it is plaine that death was inflicted on him for his sinne: for why should it be said to him, In the day that thou eatest thereof thou shalt dye the death. Gen. 2.17. if by the necessitie of his creation hee should have dyed, though he had not eaten.

CHAP. XVII. That by the sinne of Adam, the whole race of mankinde is corrupted, and made liable to everlasting death both of bodie and soule.

ANother error of Pelagius was, that Adam by his sin did hurt himselfe alone; but that his posteritie were no way tainted thereby with any originall sinne, nor brought in danger of eternall death: which as it is contrary to the autority of the ho­ly Scripture; so do they thereby put an absolute necessitie on the justice of God, to admit those infants, that never commited any actuall sin, into eternall happines: whereby, as the mercie of God; so also the death of Christ, as far as he should be a Saviour to them, is utterly in vaine: for what need they mercie or Mediatour, who for their owne worthinesse must enter into everlasting life? yet this poyson the Socinians of late have lick't up as a restorative; which heresie with other of theirs you may reade in Wentsel a Budowees pag. 232. & 233. But as Adam had received originall righteousnesse, so by his sinne did he lose what he had received, and that not for himselfe alone; but also for his posteritie: for hee being that common person in whom the whole race of mankinde was, whatsoever gifts or graces God [Page 115] gave unto him, hee gave them as a king, to him and his for ever, if hee as a faithfull liege-man should performe those services that were belonging to that state wherein he was infeoffed: but if h [...]e performed not that service whereto hee was bound, then must he also forfeit that estate for him and his for ever. And because con­traries are knowne each by other, as a crooked line by a straight; it may easilie appeare what that originall sinne is, whereto all the sonnes of Adam were made lyable by his offence: for if Adam were created in originall righteousnesse; so that hee had power both to know, and to doe that which was pleasing to God, and a freedome of his will to continue or not to continue in that state (and without any of those conditions he could not be perfect) then must it needs follow that by that sin of his, both he, and his posterity are deprived both of that knowledge of the will of God, of the knowedge of the creature also; and of all abilitie to doe or will any thing (as of our selves) that maybe pleasing in his sight: for as that originall righ­teousnesse had with it not onely an innocencie, harmelesnesse, or freedome from sinne, but likewise a positive strength to doe that which was good; so likewise that originall sinne brought with it a corruption of the understanding, a frowardnesse of the will, a heavinesse or unablenesse to all good; and more than that, a con­cupiscence or ill desire leading the minde captive unto sinne: for contrarie causes must have contrarie effects; so, as God had crea­ted that first righteousnesse in the heart of man: so when man did willingly forsake his service, and of himselfe betooke himselfe to the service of his enemie the devill (for to whomsoever a man doth yeeld himselfe to obey, his servant he is to whom hee doth obey) the devill not onely willingly entertained this new come guest, whose service he so much longed for; but also gave him his livery and infected his heart with contrarie conditions, that he might never after be fit for the entertainment of his former Lord. For of contraries about the same subject, one must of necessitie be there­in, as light or darkenesse in the ayer; health or sicknesse in the bo­die, sight or blindnesse in the eye: so that in stead of the former vertues, wherby the Spirit of grace did guide mans heart to God, he is now not only utterly disabled to doe that whereto his conscience tels him he is bound, but also become a thrall of Satan, to be gui­ded and governed according to his will. And this wretched and sin­full estate, with the guiltinesse or obligation unto the punishment thereof, which is the death both of bodie and soule, is that origi­nall sinne wherein every one of Adams children is conceived and borne; and for which he is subject unto death: for so was the sen­tence, that in what day hee sinned he should die the death. And though Adam instantly did not finde himselfe to die; yet by the [...]ust sentence of the Law and justice of God did he finde himselfe spiritually dead, that is, destitute of the grace of God, and that strength which he had to doe his will, and therefore subject to this [Page 116] necessitie, that he must die at last, and so in an estate contrarie to that in which he was created: neither ought it to seeme strange, or unjust, that God should punish this sinne of Adam in his poste­ritie also: for as it was personall in respect of himselfe, to make him­selfe liable to the wrath of God; so his naturall gifts being lost and corrupted, the contrarie qualities brought in in stead thereof, became a naturall contagion to all his posteritie. There is heere some little question, whether this ignorance, frowardnesse, heavi­nesse, and concupiscence before spoken of be the effects of originall sinne, the wounds of nature (as the schooles call them) or the sinne it selfe. But as their contraries were in originall justice, as the parts, or as the poperties, or as the effects thereof; so must these be in originall sinne, to mee they seeme to bee that spirituall death that was threatned to Adam, and so the present punishment of that sinne; and in them that are not renewed to the life of grace, the as­surance of that further punishment that shall come upon the soule hereafter. Let us not stay in needlesse questions, but looke to the proofes of our conclusion: for by the knowledge of originall righ­teousnesse it will appeare what these things are.

1. Because nothing can bring forth naturally any other thing than such as it selfe is. If Adam were in himselfe corrupted, as hath beene shewed, Chap. 16. hee could not beget any other child­ren but such as were corrupted. And forasmuch as all men in ju­stice are accounted as one man, in respect of the common nature whereof they are all partakers; it is just with God to punish all men alike for their common corruption, from which no man can say his heart is cleane: for doth any man forbeare to kill an adder though he never yet stung any man or beast? I thinke not; but because the whole nature of adders is venimous, therefore will he kill him.

2. It cannot stand with the justice of God to punish any one with death who is not lyable to that punishment for some of­fence. Now the sinne of those infants who from their birth are carried to their grave, not being any actuall sinne to which any election or consent of the minde could come; it is plaine that they are punished for their originall sin. And concerning them that have lived to take an account of their owne wayes, there needs no other proofe than the testimony of every mans conscience whether they finde not the law of sinne in themselves warring against themselves and leading them captive unto sinne, contrarie to the law of their own minds. This is that burthen under which the Saints doe groan so, as that they hate themselves therfore, and desire to be delivered from this bodie of death Rom. 7.18. &c. And why of death? be­cause the wages of sinne wrought in the body is death Rom. 6.23. yet not of the body onely, but of the soule also; both in regard of this inbred contagion, that bitter root, and of that consent which it gives to sinne; that I say nothing of them who through custome follow sinne with greedinesse.

[Page 117]3. Every creature naturally continues in that estate and followes those things whereto it was created, except some great contrarie­tie befall to the hinderance thereof. But man was created to know and to love God, and to see his wisdome in the creature, and to honour him therfore, and doing thus to be happie for ever thereby: yet nothing of this is done accordingly by any among all the sons of Adam: therefore some great hindrance and contrarietie is come between. But nothing that good is could be an hindrance to this great good; nor yet any thing which is without the man himselfe. Therefore mans sinne alone which hath infected all, hath beene the onely hinderance of all this good.

4. The holy Scripture shewes the truth of this in Iob 14.4. Who can bring a cleane thing out of uncleannesse? not one. And Psal. 51.5. Be­hold I was shapen in iniquitie, and in sinne hath my mother conceived mee. Rom. 5.12. By one man sinne entred into the world, and death by sinne, and so death passed upon all men; for that all have sinned. Ephes. 2.3. Wee re all by nature the children of wrath. And this is that taint of ori­ginall sinne, which being bred in every mans bones will never out of the flesh. And concerning actuall sinne, you may reade those Scriptures which are cited by S. Paul Rom. 3. They are all gone out of the way; they are altogether become filthie; there is none that doeth good, no not one, &c. from v. 9. to 18.

CHAP. XVIII. That there is a restoring of Man to a better life and further hope than that from which our parents fell.

BVt if the whole world be thus become guiltie before God, is it for this end, that the whole world may bee subjected to eternall death? God forbid; but as sin hath abounded unto condemnation, so hath the grace and righteousnesse of God abounded much more unto everlasting life: for as by the offence of one, judgement came up­on all men to condemnation; so by the righteousnesse of one, the free pardon came unto all men for justification unto life. See Rom. 5. Chap. Therefore lest man at the sight of his owne perfections should sinne through pride unrecoverably as the devils, it was per­mitted that Adam should sinne as hee did, that a way might bee made for the justice and mercie of God to bee manifest, and that man at the sight of his sinne might be humbled before his Creator, and so received to grace. The whole world then being liable to the justice of God by that sinne of our first father, as hath beene shewed; now it remaines in this place to prove, that there is a [Page 118] possibilitie to returne to God, in whose favour and acceptance onely is life and happinesse. And for the more cleere proofe here­of; let us first lay this sure foundation: that all the workes of God, and all the possibilities in the creature are knowne to him from all eternitie. Secondly, that to doe well, and right, and to withstand sinne, and the temptations of the devill requires a positive strength, and grace in the heart of man, which grace man cannot take unto himselfe, because no creature can be partaker either of being, or of strength, or any good, but onely so far forth as it is imparted there­unto; and where the want of strength is, the effect of that want on all occasions must needs appeare. So that since Adams fall man be­ing not onely deprived of that strength to resist sinne which Adam had, but also infected with a naturall corruption and inclination to sin, which they call concupiscence: man hath no helpe in himselfe to helpe himselfe, upon which grounds the reason will follow thus. If there be not a possibility of the restoring of man into the favour and grace of God, from which hee fell by his sin, then could not the justice of God be without great iniquity and injustice. (Let him be mercifull, that we speake according to the manner of men; that is, according to that reason and understanding which he hath given un­to men for the manifestation of his glorie and grace) For if God in the infinity of his wisdome, foreseeing that man being created would sin, and yet would create him, and for his sin utterly cast off the whole race of mankinde to destruction, neither could any place of mercie bee found with him, for which the creature could give him glorie, neither could that justice be but with great injustice, in­asmuch as they that never were should without any desert be crea­ted to eternall punishment, and they that had done the least sinnes; nay they that had done neither good nor ill, as they that die in their infancie should bee shut out to eternall death, aswell as they that all their life time had followed all manner of sinne with greedi­nesse. So also all the commandements of God tending to the a­mendment of life, and all his threatnings and promises should be in vaine. So also all the endeavours of holy and devout men, who through his grace strive to the masterdome of their owne wicked­nesse, and all the constancie of them who have suffered for the pro­fession of his truth and service, should be unrewarded. So vertue should have no advantage over vice in the difference of the reward. But all these things are impossible: therefore there is a restoring of man to that favour and grace of God, from which he was se­parate by his sinne.

2. If there were not a restoring of mankinde to that estate from which he is fal'n, then the sin of man a finite creature should be more powerfull to the destruction of the worke of God, who made man to everlasting life, than the power & wisdome of God should to the upholding of the creature in that estate wherein he created it. So ill, and sin, things not being shold have preheminence for mischiefe, [Page 119] above an infinite power and goodnesse for glorie and happinesse. But this is impossible: therefore as by sinne there was a generall wrack of mankinde; so it is necessarie that there be a generall resto­ring, powerfull and sufficient for the sinnes of the whole world, a­vayleable and effectuall to all that beleeve it, and shew the fruit of their faith by their strife against sinne, and doing such good workes as God hath created that we should walke in them.

3. Faith, hope, charity, temperance, and all other Christian and morall vertues are the worke of Gods Spirit in man, who of himselfe is not able no not to thinke a good thought. But it is im­possible that the Spirit of God should worke in vaine, or to no end in the heart of man, to beleeve the forgivenesse of his sinnes and to hope for everlasting life, &c. or that God should not accept his owne worke in his creature, which is ever for the good of the crea­ture. Therefore there is a restoring of man to those hopes of hap­pinesse which he had lost.

4. The continuance of the world, and the creatures therein by a being of infinite power, wisdome and goodnesse, must bee to an end exceedingly good: therefore there is a restoring of man, that the effect of that goodnesse may appeare in his everla­sting life and happinesse: for if the continuance of the world bee for the multiplication of mankinde, onely for satisfaction of the divine justice upon mankinde for his sinne; then should it bee ne­cessarie that the world were everlasting, that the everlasting justice might receive everlasting satisfaction; but so the greater power of the Creator in the longer continuance of the world should bee for the greater affliction and hurt of the creature; so the infinitie of his power should bee infinitely distant from his mercie and pitie, the effect of his goodnesse toward his creature; so he should have made the creature and the continuance thereof because he hated it, not because hee loved it. But all these things are impossible, and against the dignities which wee have before proved to bee in God one infinite being, Ergo.

§. 1. From hence also it will appeare that the restoring is to an estate of further happinesse, than the continuance of that naturall life in which, and unto which Adam was at first created. For if the advantage in the recoverie were not greater than the losse was by the sinne, then had the sinne beene permitted to no end; then had the losse been sustained in vaine, and all those afflictions which mankinde hath ever since endured should be without recom­pence in the reward. But it is impossible that God should permit sinne in man, and the punishment thereof afflictions and death onely to set man in the same state wherein he was before; for that had been to no end at all, it had beene in vaine to suffer his owne justice to bee violated, in vaine to give his Sonne to die, onely to restore man to that state which hee had lost, wherein hee might have been kept, and all these inconveniences saved. Therefore [Page 120] the recovery is with a super excellencie of glorie and happinesse far above that which Adam lost.

2. It is the glorie of the wisdome of God, out of the greatest ill to bring the greatest good. The greatest ill which the devill by sinne could bring upon man, was the losse of his worldly life and happi­nesse, and to make him liable to the wrath of God, and so to eter­nall death: therefore the infinite mercy and wisdome prepared so powerfull a remedie against this poyson of the old Serpent, that the life and happinesse in this world was changed to that which is to be in eternitie in the heavens with an exceeding weight of glory which no words can utter, neither can it come into the heart of man to conceive. And this with that assurance of the favour and love of God in Christ, from which neither height, nor depth, nor principalities, nor powers, nor things present, nor things to come shall ever bee able to separate us. Rom. 8.38.39.

CHAP. XIX. That the restoring of Man to the favour of God, could not be by any meanes that was in man, nor by any one that was man alone.

WHat hast thou, O man, which thou hast not re­ceived? and if thou hast received that which thou hast of grace alone; whereas thou could'st claime nothing of duty, what is that merit of thine, either of condignity, or of congruity for which thou canst challenge either reward or acceptance? is there not a bond of dutie and thankfulnesse to him of whom thou did'st receive it? And if man have received of God his whole being, and whatsoever he hath of outward blessings, or inward graces; how can hee give any thing to God which is not his owne 1 Chron. 29.14.16. So that whatso­ever a man can doe which may seeme pleasing to God; yet when hee hath done all, hee must acknowledge himselfe an unprofitable servant, because hee hath done onely that which hee ought Luke 17.10. But being besides in danger of the judgement of God, both for his originall and actuall sinne, shall hee bring for his ransome ten thousand rivers of oyle, or the fruit of his body for the sinne of his soule? Mic. 6.7. Oh madnesse of merit and satisfaction! where are those workes of supererogation, that treasurie of the Church, by the pedling and sale of which, that purple whore hath lived in pleasure, and glorified her selfe? But see the reasons of the conclusion.

1. Every offender against an infinite justice, must in justice [Page 121] either make an infinite satisfaction, or else indure an infinite punishment. But no finite creature either man or Angell, can make an infinite satisfaction: so then there is no returne to the favour of God by the mediation either of man or Angell.

2. Where an endlesse debt is still increased, there no pay­ment can bee lookt for. But man by his originall sinne being infi­nitely indebted doth still increase the debt more and more by his actuall transgression. Therefore from man no amends can bee lookt for.

3. No creation can bee without an infinite power (as it hath beene prooved) therefore much lesse can the restoring of the crea­ture being fallen from the estate of Grace. For in the Creation there was nothing which hindered the worke of the Creator; But in the estate of sinne there is an impediment, first in the corruption which is in the understanding, and frowardnesse of the will turned away from God; Secondly in the concupiscence, whereby man is inthral­led to the service of sinne, &c. Thirdly, the power of the devill, where to a man is subjected by his sinne. Fourthly, the Iust sentence and wrath of God. The soule that sinneth shall die the death. O Man! see what thou doest when thou doest sinne. Can'st thou flee from thy selfe? yet the devill will overtake thee. Canst thou escape the devill? yet the vengeance of God will surely lay hold on thee. Therefore there is no Redemption of hope in him that is man alone.

4 No man can pay for another that for which he is indebted him­selfe. But every man, and every other Creature doth owe unto God whatsoever it is, or whatsoever it can doe. Therefore no man, on­ly man, can supply toward God the want of another mans ser­vice, much lesse make satisfaction for his sinne, as it is said in the 49. Psal. v. 7. None can by any meanes redeeme his brother, nor giue to God a ransome for him.

And if the injury were infinite, and the satisfaction impossi­ble to be made by a finite creature, to which of the Angels shall man turne himselfe? And there shall hee finde a further inconvenience. For seeing the offence was made by man, It is necessary that Iu­stice seeke satisfaction where the offence was made. As an unity in number once broken, cannot bee made up by the same parts into which it was broken.

Objections.

1. But you will say, a finite Creature cannot doe an infinite deed, and therefore cannot commit an infinite sinne thereby to deserve an infinite punishment. Answer. The sinne is not estee­med according to the littlenesse of the Sinner; but the infinity of the sinne is first in regard of Him against whom the sin was, that is God, whose infinite glory and Iustice was disesteemed therein. [Page 122] Then in respect of the good of which man deprived himselfe by his sinne, that was life eternall as the Father saith, factus est dignus mo­lo aterno, qui in se perimit bonum, quod poterat esse aeternum. Thirdly in respect of the manly nature, dispoyled of grace and glory, which nature by the blessing which Adam had received, was multipliable into infinite multitudes of men. In all which respects that sinne after a sort may well be said infinite.

2. But good is more powerfull and active than ill, seeing ill nei­ther is but in that which is good, nor workes but in the power thereof. Therfore if man by one ill deed were able to destroy himselfe, much more by many good deeds shall he be able to make satisfaction. Answer. Ill is in every want or failing of that which is good: but Good holds all perfections, whether in being, or in working. Therefore man might easily corrupt himselfe; but being corrupted hee cannot possibly repaire himselfe, nor yet doe any thing that is good or acceptable, Math. 7.18. & 12.33.

3. But the satisfaction being now made, are wee not restored un­to as good an estate by the suffering of Christ, as that which Adam lost? so that if Adam for his obedience sake might have lived a na­turall life eternally; wee also for our workes sake may bee accoun­ted worthy of everlasting blisse. For if wee be restored by Christ, and for his sake accepted, our workes likewise are for his sake both accepted and rewarded according to their merit. Answer. I say, that our estate is farre better than Adams in this, that his hope of everlasting life, being set in his owne obedience, did instantly faile; but ours, standing in the obedience of Christ, who is made to us righteousnesse, sanctification, redemption and life, can ne­ver faile. For therefore because that pretious treasure of eternall life was so carelesly kept by Adam, God who loved the salvation of mankinde better then man himselfe, would in no wise commit the keeping of that jewell to man any more. Therefore though sinne have no power to condemne them that are in Christ, yet is it still suffered to dwell in us, that wee should not trust in our selves, but in the living God. For as the Father saith, Multum no­bis in hoc carue tribucremus, nisi usque ad ejus depositionem sub ve­niâ viveremus. Aug. de Civ. lib. 10. cap. 22. And although Adam by the grace and favour of his Creator, might have continued in the estate in which hee was created, if hee had stood in his innocen­cy: yet could hee not even then have beene said to merit ever­lasting life. For merit, or hire, comes ever for that which is above duty, which cannot bee in the creature towards the Creator. As to a hired servant the wages, merit, or hire, comes for his worke; because it was in his power whether hee would labour for that master or no, being not bound unto him but for his hire: but in a bondman the possession of his Lord, all his service and la­bour is his Lords to require, and imploy it as it pleaseth him, Luke. 17.8.9. and this is the condition of the whole creature to [Page 123] the Lord and Creator of all. And if Adam in his innocency could not merit, much lesse can sinnefull man merit any thing but affliction and death by his sinne and service to the devill, to whom hee is no way bound but by his sinne. And this difference the Apostle maketh, Rom. 6.23. the wages of sinne is death, but the free gift of God is eternall life.

4. But are wee not commanded to worke out our saluation with feare and trembling? Phil. 2.12. and is not the sentence of everlasting life pronounced for the workes of charity which were foreseene in us, and for which the kingdome of heaven was prepared for us from the beginning of the world? Math. 25. vers. 34.35.36. Answer. What merit can any man claime for that which another hath principally wrought in him? And if God worketh in us to will, and to doe, Phil. 2.13. what is our worke, but that wee should with joy runne after Him that drawes vs? Cant. 1.4. Therefore although good workes are ordained of God that wee should walke in them, and that wee are created thereunto, Eph. 2.10. and that God who chose us in Christ to bee heires of glory; ordained all the meanes thereto, and workes in us to bee ready to every good worke: and thereby makes our calling and election sure unto us: yet is not that worke solely and intirely ours, but chiefely of the grace and spirit of Christ that dwels in us, and crownes His owne good workes in us with everlasting life. 1 Cor. 15.10. So then our workes must vanish, that every mouth may bee stopped, and the whole world may bee guilty before God. Rom. 3.19. So that every man notwithstanding his owne workes, even the chiefest among the Saints, may with Iob abhorre himselfe, and repent in sackcloth and and ashes, Iob. 42.6.

5. The naturall desires common to all men cannot bee in vaine, because they come not unto them out of any particular choyse or present necessity, but by influence or direction of that common nature which is in all men, which though it cannot effect it, yet hath it shewed what is to bee wrought for the ut­termost good of every particular, by the Lord of Nature. But every man by the inclination of his owne will, doth desire the uttermost perfection and happpinesse of his owne being, which hee acknowledges to bee in being united to that which is the greatest good, and the enjoying thereof in eternall life. Therefore every man by the guidance of nature it selfe, doth re­turne unto God as the Author and Finisher of his happinesse. Answer. No agent can worke of it selfe above the proper strength and power of it selfe. And eternall life is a thing be­yond the limits of naturall knowledge and desire, which mindes onely the well-being and continuance of the whole man accor­ding to the present estate of this naturall life alone. But be­cause [Page 124] Hee that wils not the death of a sinner, Ezech. 33.11. would have all men to come to the knowledge of the truth, 1 Tim. 2.4. therefore are all men so farre instructed (or at least if they doe not willfully winke may bee so farrē instructed) either by the voyce of the creature, or by certaine inbred notions, or by tradition, or by an influence of grace denyed to none: that they may know the eternall power and Godhead, Rom. 1.20. and the immortality of the soule, in a better estate then this life can afford, as hath beene said before, in Pref. And this is that universall grace which wee may yeeld to bee vouchsafed to all, not onely without the visible Church, but much more within the Church, where by the cleare light of the Holy Scripture all may and ought to know particularly, whatsoever is meet for their soules health. And this universall grace, I say further, wee ought to yeeld unto, because without it, neither the pagans and infidels, nor yet the false Christians can bee without excuse. But that every one that knowes, doth of himselfe according to this knowledge frame his will constantly, and effectually, to desire whatsoever belongs to eternall life, Pelagius will never bee able to demonstrate. For he that wils any thing constantly and effectu­ally, wils also those meanes constantly and effectually without which that thing cannot bee come unto. And because without holinesse no man can see the Lord, Heb. 12.14. in whose pre­sence onely is the fullnesse of blessing and joy for evermore, Psal. 16.11. in the narrow path of which holinesse because the god­lesse Pagan and loose living Christian cannot nor will not walke, therefore they cannot bee said effectually either to will, or to de­sire everlasting life. But this is that speciall grace reserved for the vessels of mercy, by which they are not inforced against their will, but of naturall men naturally unwilling, are made willing to follow Him that drawes them with the cordes of love, to love that which is pleasing in his sight, and so to will and desire constantly and effectually to follow that which is for their soules health. So this desire being wrought in them, by Him that is able to fulfill the desire of them that feare Him, is a pledge un­to them that their hope shall never bee ashamed. And thus the weakenesse of the assumption, and falshood of the conclusion, doe plainely appeare.

6. But hee is accounted a cruell creditor that will exact more then his debtor can pay: and hee a cruell Lord, that requires of his servant that which hee cannot performe. Therefore the most mercifull God requires of man no other satisfaction then that which man is able to performe. Answer. It is just that God should require of man that he enabled him to performe. For o­therwise His justice should bee deficient or wanting towards Him­selfe: and his glory likewise unduely esteemed. And the cruelty [Page 125] of a Creditor is to require more than a man is able to performe, by himselfe or by his suretie. Therefore our most mercifull Lord foreseeing the malice of the Devill, and the sinne of man thereby, to the glory of His infinite grace, provided us a Saviour before we had sinned: For whose abundant satisfactions sake, wee have a doore of entrance as wide as the Valley of Achor set open unto us, that by His merit alone wee may come boldly unto the throne of grace, there to find helpe in the time of need. Of which Mediator we are now to speake in the Articles following.

ARTICLE II. ❧ And in Iesus Christ His onely Sonne.

WEE have seene the wretched estate of man to which he is subjected by reason of his sinne, whereby he is unavoydably lya­ble unto the wrath of God, which he is utterly unable to indure: and from which to escape there is no meanes in his owne power. Now consider with thy selfe most wretched caitif, that art afraid to die because thou hast no hope but in this life, what it were for thee to stand iustly condemned to die, and every minute to expect the exe­cution of thy doome, if any one could be content to die for thee that thou mightest inioy the usury of this aire but for the time of thy naturall life, from which thou knowest thou must part at last. But being subject to an infinite wrath, to an endlesse punishment, the endurance of which but for one houre, hath more miserie then the suffering of a thousand untimely deathes: what love canst thou owe to him? what thankes canst thou give unto him, that would free thee from the punishment, and instead of that restore thee to an estate of life and ioy eternall? And seeing it hath appea­red that this cannot bee done by any one that is onely man; wee are now in this second place to see what are the conditions of our Mediator; who by Himselfe is able to make satisfaction for [Page 128] our sinne. For seeing the just sentence on man was, that for his owne sinne hee should die the death; which because it was the word of an infinite speaker, of an infinite truth: it must of neces­sity bee meant according to the uttermost extension of the truth, and so meane all death of body and soule, temporall, and eternall. And because the Mediator for man could not endure a temporall or bodily death, except hee were man: therefore it shall first ap­peare; That the Mediator for the sinne of man must bee man. And because eternall death is such a thing as no man onely man can offer himselfe unto, with hope or possibilitie by himselfe to over­come, therefore it shall appeare in the second place; That our most glorious Mediator must bee God: who being of infinite life, wisdome, and power, knew how to conquer eternall death; that having in the infinite worthinesse of his owne person satisfi­ed the infinite justice for the sinne of man, Hee might give eternall life to all them that by true faith should lay hold on His merits; and in thankefulnesse for that unspeakeable mercy live in obedi­ence to his commandements. And that it may appeare what the superexcellency of the knowledge of our most holy faith in the religion of Christ is, and that for the worthinesse and glory there­of, it farre surpasseth all knowledge of all things which men or angels can come unto: it shallbe made plaine in the third place, how necessary and agreeing to the wisdome, goodnesse, and glory of God it was; That God should be incarnate. Great is the mystery of godlinesse, into which the angels desire to looke. And because our most glorious Light and guide, hath in his Holy word made these things so manifest unto us, let us with chearefulnesse and joy in the ready service of our best understanding, follow him who in our flesh hath reconciled all things to himselfe, and in our flesh hath led captivity captive, and triumphed over principalities and all powers of the enemy; that we being delivered, might serve him in holinesse and righteousnesse all the daies of our life, and be accepted of Him in life everlasting.

CHAP. XX. That the Mediatour for the sinne of Man must bee Man.

1. FIat justitia, & totus mundus ruat. But when man sinned, it could not stand with the ju­stice of God to punish any for that sinne but man alone. And whatsoever is against the justice of God, is also against his wisdome, his godnesse and power: for wee have alrea­die proved that all these dignities are in him one most simple and absolute being Chap. 8. And whatsoever is against the power of God, is utterly impossible to be: therefore it must necessarily follow, either that there is no reconciliation of man unto God, contrarie to that which hath beene proved in the 18. Chap. or else that this reconciliation must be made by a Media­tour that is man. Therefore the Father said fitly hereto, Propterea nobis per Mediatorem praestita est gratia, ut polluti carne peccati, carnis peccati similitudine mundaremur. August. de Civitate Dei lib. 10. Cap. 22.

2. God might seeme towards man an accepter of persons, and to­wards the Angels that sinned, severe and mercilesse, if hee should condemne them to the paynes of eternall fire, and yet accept man to mercy, when no satisfaction had beene made for mans sinne in the nature that had sinned. But both these things are utterly impos­sible, and against the justice of God: therefore the punishment of the sinne of man must be borne in the nature of man.

3. The iust Law and sentence of the most wise Lawmaker and just judge ought to stand sure and inviolable. But the sentence of death was decreed and pronounced against man, if hee sinned Gen. 2.17. Therefore by man is the expiation and satisfaction to bee made for sinne.

4. Every restoring of any want or corruption in nature must be by that which is of the same kinde, as if any flesh in man be rotten, the member is not made whole againe but by the supply of sound flesh in stead thereof. If a bone be broken, the breach is not made up with a sticke, nor a cut sinew by a catlin; so the nature of man being corrupted by the disobedience of one, could not be restored againe but by the obedience of one in whom the nature of man be­ing restored, all that are partakers of his in corruption may also be partakers of his immortalitie: because mans nature doth not now stand absolutely condemned in Gods justice as before.

5. This argument the Apostle urgeth 1. Cor. 15.21. For since by man came death, by man also came the resurrection of the dead. [Page 130] And againe Rom. 5.19. As by one mans disobedience many were made sinners; so by the obedience of one shall many bee made righteous. You may yet see more reasons for this conclusion in the Chapter next following.

CHAP. XXI. That the Mediatour for the sinne of man must bee God.

THat the Angels in glorie with such perfections as they had, should sinne malitiously, when there was no tempter, makes their sinne without ex­cuse, and them in justice unpardonable: and al­though the sinne of man in comparison of theirs may seeme much lesse and more pardonable, in re­spect of that low estate of mens creation in comparison of the An­gels; that his sinne was not malitious; nor without a Tempter: yet when it is well thought on, how hatefull a thing to God sinne is, how His pure eyes cannot behold ungodlinesse and wrong, how his infinite iustice is violate thereby; and what iealousie so glorious and infinite a being ought to have of his owne honour, so set at nought by so base and unworthie a thing as man, who also by that sinne of his disordered the whole creature, so farre forth as it was for his use, and made it subject to vanitie and corruption: it may well appeare of what man infinite difficultie it was to restore man to that favour and grace from which hee had fallen. For in beings of which one is finite, the other infinite, there must bee an infinite difference; and if they bee of contrarie conditions, the one pure and righteous, the other sinnefull and impure, that contrarietie must needs likewise be infinite, and an infinite contrarietie can no way be accorded or reconciled, but by an infinite concord, which cannot be but in Him which is partaker both of the finite and in­finite being. And because it hath before appeared chap. 18. That man was to be restored to the favour of God, and to be reconciled againe unto him, it must follow necessarily that this peacemaker must be both God and man. For infinitie is with the greatest great­nesse of being, and containes all the extremities thereof, and such is the Being of God: but the Creature being finite is set at an infinite distance from that which is infinite, and therefore in a lessenesse of being as having no being at all of it selfe, but only imparted by that infinite being, from which degree of participation, if it fall, as man did by his sinne, it still falls unto a further lessenesse or badnesse of estate, and so becomes utterly desperate, except it be upheld as man [Page 131] was by that hope, The seed of the woman shall bruise the Serpents head. And seeing the greatest greatnesse of being, and the least littlenesse of being cannot bee accorded, but by an equalitie of being, which cannot bee but in that which doth equally participate both of that greatnesse and that littlenesse, that is, essentially: therefore it is most necessarie that our gracious Mediatour bee essentially both God and man, which will yet further appeare by these reasons that follow.

1. That all mankinde by the sinne of Adam is deprived of the fa­vour and glorie of God, hath beene proved in the 17. Chapter, and that there is a restoring of mankinde, was shewed in the 18. Chap. Now if it bee not in the power of man or of any other finite being to restore man being fallen into the favour of God, it followes of necessitie that the Mediatour or restorer must bee God. But the first was abundantly proved in the 19. Chapter, Ergo the second fol­lowes of necessitie.

2. For every infinite offence an infinite amends must needs bee made, or else there is no satisfaction. The sinne of man was an in­finite offence, See Chap. 19. Answ. to the 1. Object. But an infinite a­mends could not be made by a finite creature: Ergo the Mediatour for the sinne of man must bee God. And although God cannot suffer at all, yet because the punishment due to man for sinne was more than any man was able to beare; it was necessarie that the manhood in that conflict should bee upheld by the Godhead, that the sinne being balanced by the punishment, the worthinesse of the person might make the suffering of infinite merit for the sinnes of of the whole world.

3. No effect can bee eternall but by a cause that is eternall: for whatsoever is this or that by accident, must of necessitie be made such by that which is such of it selfe. But the restoring of man is to an estate of life and happinesse which is to bee eternall (as it will further appeare in the Article of Everlasting life) therefore it is ne­cessarie that it bee wrought by a cause which is also eternall. But it is proved that nothing can bee eternall but God alone: therefore the restorer of mankinde must be God.

4. The enemie of mans everlasting salvation is the devill, a most powerfull enemie, whose power is yet greater against man because he pleades the justice of God against sinners: therefore it was ne­cessarie, that the authour and finisher of our salvation should bee God and man, that he might be able both to satisfie the infinite ju­stice, and by a greater power of his owne, to withstand the great power of the devill.

5. Contrarie causes must have contrarie effects, and so contra­rie effects must have contrarie causes, and one of these is ever knowne and discerned by the other, so that man by his sinne be­ing subject to death, when it appeares what mans disease or sinne was, the remedie likewise will be manifest: but it is plaine that [Page 132] man being not content with his estate would bee God, as it ap­peares first by the temptation of the devill, Gen. 3.5. In the day that ye eat thereof, ye shall be as God knowing good and ill. Then by the con­sent verse 6. And the woman seeing that the tree was to bee desired to make one wise, shee tooke of the tree and did eate. If then the sickenesse were this, that man would bee God, the onely medicine must be this, that God would bee man: therefore the mediatour would be both God and man.

6. To require satisfaction for the sin of man from God, was to require that which was not due, and that is against justice. To re­quire the satisfaction of man, was more then hee could performe, and that is against mercie: therefore that the worke both of justice and mercie might bee perfect, it was necessarie that the Medi­atour for the sinne of man should in one person bee both God and man: for as gold is molten in the fire because it hath parts that may bee made running, yet by reason of the puritie and perfection of those parts it cannot be consumed by the most violent flames; so our Lord because hee was truly man did feele and endure the pangs of most bitter death, and was compassed about with the sorrowes of hell, Psal. 18.6. yet for the innocencie of his manhood, and the glorie of his deitie, he could not be overcome thereby.

7. It is impossible that a pure creature should have such sufficien­cie of merit, that in Gods justice the sanctification of mankinde should be due to those merits, because all holinesse that can come to any creature, whether of vertue or of workes, must come thereto from God: so no praise or merit can in justice bee due to any man for that which God hath wrought by him: therefore the Media­tour of mankinde must be God.

8. Every particular man being onely man, is of much lesse worth than the whole race of mankinde, and so insufficient in justice to make a sufficient satisfaction for the sins of all men: therefore that all mankinde might be freed from their sins both originall and actu­all, it was necessary that the Mediator who should make satisfaction for their sinnes, should be both man, from whom the satisfaction was due, and yet of more worthinesse then all mankinde, that his merit might make the ransome sufficient for the sinnes of all men. But nothing is of more worth then all mankinde, but God alone: therefore the Mediatour for mans sinne must bee God. For al­though the Angels bee more excellent then man according to the condition of their present being, yet not in respect of the end of their creation. First, in that they are ministring spirits for mans sake, Heb. 1.14. Secondly in regard of their common end, in that both the one and the other are to bee blessed in God alone. Third­lie, And if any one man cannot bee accounted more worthie then any of the whole kinds of beings that were created, as our Lord said, Yee are more worth then may sparrowes Luke 12.7. He said not all (for no species in the creature may be missing) and yet the health of [Page 133] one man was priz'd above the life of 2000 swine Mar. 5.2.13. How can any thing beside the Creator himselfe bee more worthie then all mankinde?

9. The greatest benefit which God could bestow upon man must of necessitie be by the greatest gift which hee could give vnto him. The greatest benefit was in this, to save and redeeme him when hee was utterly lost. The greatest gift which he could give to man was himselfe: therefore it was necessarie that God should become one with man, that in man he might save man that was lost.

10. This is that riddle which the Psalmist takes upon him to open Psal. 49. where after hee hath shewed that no man either by his wealth, or honor, can make any ransome for another, hee concludes that it is God which redeemes the soule from the power of hell. Therefore the Prophet saith Esay 9.6. To us a childe is borne, Ergo he is man. To us a Son is given, not borne but given, ergo he is God, even the mightie God, as S. Paul saith 2. Cor. 5.19. That God was in Christ reconciling the world to himselfe. To this purpose you shall have many texts of Scripture hereafter Chap. 23. n. 5.

CHAP. XXII. That God would bee incarnate.

VPon that text which is in Psal. 91. v. 11. He shall give his Angels charge over thee to keepe thee in all thy wayes; some have thought that the sinnes of the rebellious Angels was, that when God had cre­ated man, and arretted the charge of him and his posteritie to the Angels, they supposing the state of their creation to be farre more ex­cellent and honourable then the state of man (as doubtlesse it was, if the hopes reserved and purchased for us, had not beene farre be­yond those whereto we seemed to be created) refused to performe that service to so meane a creature, for which disobedience being cast off, they have ever since persecuted the woman and her seed. And this opinion seemes to have had the originall out of the Alko­ran, See Wem. à Budowes de fab. Alk. pag. 157. Some other thinke they were not rejected for any one offence, but for three offences and for foure, that is, for continuall rebellion they were not spared; and so for many ages before mans creation, they were adjudged to the paines of eternall fire; though the execution of their sentence be prorogued, untill the number of the sonnes of pride be utterlie fulfilled. Of this you may see Postell. de Nat. Med. ult. It is not fit to determine what is the certaine truth in those things which the holy Scripture hath not declared; but because the soule of man is his image who inspired it, and that he our Creator the wisdome of the Father, knowes all things ex fundamento, as he hath seene with the father: therefore this image of his, will also bee enquiring; that [Page 134] although it cannot know what the originall of things is, according to all their orders of causes, yet by the effects will it be prying into the causes of them. And if it doe this with reverence and modesty, it oftentimes findes strange helpes beyond that it hoped for, and if herein it bee lawfull for others also to propose opinions, it may seeme not altogether improbable that the sin of the devill was this. That finding himselfe in the first order of the creature, he thought that God (who out of his infinite goodnes purposed to bring all the understanding creature to the uttermost happinesse which it could be capable of, which could not bee but in the uniting of the crea­ture unto God: for God in his absolute and infinite being could not be come unto, nor apprehended, much lesse be enjoyed by a finite creature, except hee would be pleased to dwell in a creature that was finite) and therefore (I say) hee thought that God should rather dwell in the being of the Angels, and in their nature gather all things unto himself; then dwelling in the tabernacle of the manly being: in which hope seeing himselfe frustrate, he be­came an unreconcileable enemy to mankinde, whereas the holy Angels esteeming duely of the benefit, and being well content with that meanes whereby God would bee seene of them, 1. Tim. 3.16. expect with patience, and desire the fulfilling of the number of the elect. And thus our Lord hauing made mans peace through the bloud of his crosse, hath reconciled all things both in heaven and earth unto God. Col. 1.20. For certainely if the Angels be for man; as it is said, Heb. 1.14. then can they not possibly have the perfecti­on of their blessednesse but by man. Let us therefore with reve­rence and thankfulnesse come unto that great mysterie of our Re­ligion, That God was manifest in the flesh.

The incarnation of God, is the dwelling of the Godhead in the manhood in one person, wherein the being of the Godhead and manhood remaine together everlastingly, without separation, yet in cleere distinction of their severall beings; and so without com­mixtion to cause a third being, but that each continuing truly that which it is in it selfe, the Godhead according to his eternall decree, without any change of it selfe, in time tooke to it selfe the man­hood; that by himselfe hee might reconcile all things to himselfe, and bring them to that estate of happinesse and glorie, to which they could never have come, if God had not so manifested himselfe in the flesh.

The internall actions of the eternall Deity are all infinite, eter­nall, and necessary to be that which they are. But whatsoever God doth worke without himselfe in the creature, it is onely according to his owne holy pleasure and will. But yet seeing his actions upon the creature are the expressions of those perfections which are in himselfe, of goodnesse, of wisdome, of power, of glo­rie, &c. and that to this end, that the creature may bee blessed in him, and by him, according to that measure of happinesse [Page 135] which he of his goodnesse hath appointed thereto: therefore those reasons which are drawne from the dignities of God, are of no lesse force for the truth of God in the creature, then they were for the manifestation of the truth in himselfe. And therefore as by those dignities which by the authority of his word are due to him, wee have approved that truth which the holy Scripture teacheth us to beleeve of him, both concerning the unitie of his being, and the Trinitie of the Persons; so let us endeavour in the proofe of this great question. And although the great masters in the schoole have given ouer these questions as utterly beyond all proofe or testimony of humane understanding, See Thom. Aquin. praef. in lib. 4. cont. Gent. yet seeing this is that maine point in our most holy faith, whereby it differs most from all infidelity and false worships; seeing it is that one thing wherein the ground of all our future hope and comfort doth consist: if ever the understanding of a Christian held it selfe bound to doe service unto his faith, most of all it is bound to give attendance herein. I may somtimes use the word of necessity in the conclusions following; yet understand me not as if I laid any neces­sitie or constraint upon God to doe or to suffer; but the necessitie that I meane, is in the consequence of the reason, when the conclu­sion doth follow necessarily upon the grounds that are laid downe before.

1. For although happines be only in the enjoying of that which is good, and the greater the good is the greater is the happines; but if the good be not enjoyed and possessed, it causes no happines at all; yet an infinite good is no way to bee come unto or possessed by that which is finite, except by the voluntarie motion and inclination of it selfe, it doe apply and give it selfe unto that which is finite. And because every good spreads it selfe acccording to the power of it selfe, upon that which is capable of it, the greatest goodnesse is ever with the greatest communication of it selfe: theref [...]re the infinite goodnes doth also extend it selfe according to the possibilitie of the creature to be possessed and enioyed thereby; which cannot be till it have applied it selfe to something in the creature, of which the rest of the creatures being partakers, may also thereby be partakers of the infinite goodnesse. Now if God who onely is infinite good­nesse, had dwelt in the being of the Angels (though that had beene made knowne to man) yet because man doth not communicate with the Angels in nature, or by any merit or service towards them, he had had no benefit thereby, whereas the Angels by the appoint­ment of their ministerie to mankinde in their continuall presence and succour, and that helpe which the soule hath by them in the de­livery thereof out of this prison of the body, and in the conducting of it unto the Divine presence, have in iustice a reward for their service sake, and a kinde of interest in all that good whereof man by their ministerie is made partaker.

2. Moreover when man had sinned, the law of justice required [Page 136] that the satisfaction should be made in that nature that had sinned, so that if the Mediatour had taken on him the nature of Angels, the satisfaction therein had not beene avayleable for the sinne of man.

3. Thirdly, the whole creature hath interest in man, and man in the whole creature; so that God by taking on him the nature of man, hath blessed therby the whole creature, as you may understand by the answer which is made Cha. 17. to the 5 Object. §. 4. But if he had the nature of Angels, neither man, nor the other elementall crea­tures had had hope of any restoring. See Rom. 8.19. &c. to 23.

4. Lastly if the deliverance of man had beene made in the na­ture of Angels, the restoring had beene as unsufficient, so also man had lost of his dignitie and honour thereby: for man before his sinne was bound and subjected to God alone; but then had hee beene subjected and bound to the nature of Angels. And although man by his sinne, nay even our Lord himselfe by his suffering for sinne, was made somewhat lower then the Angels; yet being raised from the dead, the manly nature is exalted far above all principali­tie, and power, and might, and every name that is named in this world, or in the world which is to come Ephes. 1.20.21. Whence it will follow necessarily that God would dwell in the nature of man, not in the Angels, as you may understand by these Scriptures. Heb. 2.14. Forasmuch as the children are partakers of flesh and blood: he also himselfe likewise tooke part of the same. ver. 16. Hee tooke not on him the nature of Angels, but hee tooke on him the seed of Abraham. And for their attendance is it not said, Heb. 1.14. Are they not all ministring Spirits sent forth to minister for them who shall bee heires of salvation? Compare herewith Psal. 34.7. and 91.11. and conclude with Saint Paul 1. Cor. 3.23. All things are yours, and yee are Christs, and Christ is Gods.

The questions before are neere to this (as all the Articles of our faith are necessarie consequents one of another) therefore let us briefely see by that which is already proved, what we can gather to this conclusion.

1. Either the whole race of mankinde must be lost and perish being tainted with the sinne of Adam, or the infinite justice against which the sinne was done, must for ever stand violated and broken, or else a Mediator must bee found who was able to satisfie the infi­nite justice that was offended. The first is against the wisdome, goodnesse, and love of God to his creature; either to make man­kinde in vaine, that is to destroy it againe, or to make it unto eter­nall punishment. The second is impossible, that an infinite justice infinitely able to avenge it selfe should endure it selfe for ever to to remaine violate and offended: for so should it prize a thing fi­nite, and wicked, before it selfe infinite in justice: therefore there behoves to be a Mediatour who should fully satisfie the justice of­fended, and utterly blot out the guilt of sinne. Now an infinite justice offended must be satisfied by a punishment answerable, that [Page 137] is infinite: but no finite creature could any way be, or be accounted infinite. Therefore when none was found worthy either in heaven, or in earth, or under the earth; the Lambe slaine from the beginning of the world tooke upon him our flesh, to satisfie for the sinne of his creature, and so by his infinite obedience (for by His eternall spirit Hee offered himselfe to God. Heb. 9.14. and by the infinite merit of his suffe­ring, for by that spirit the manhood both soule and flesh was ena­bled to endure those pangs, and that punishment which neither all mankinde, nor any other creature could endure) was the infi­nite justice satisfied. And thus Hee became mighty to save. Esay 63.1. and having Himselfe in his owne body borne our sinnes vpon the tree, did utterly abolish the whole body of sinne, and found for us eternall redemption.

2. The divine goodnesse hath created all things exceeding good, Gen. 1. so much doth it delight it selfe in that concordance or agree­ment which is betweene the inward and the outward good. But that agreement is the greatest which is in the unity of one person. Therefore it is expedient that there be an incarnation that so in one person the goodnesse may bee most eminent, and the concord most lovely.

3. Otherwise you may propose it thus. The excellency of the effect appeares by that conformity or agreement which it hath with the cause: so then the inward worke of the infinite Goodnesse, and the outward being accorded in the unity of one person; the multiplication of the agreement is so great, that it cannot possibly bee greater. Therefore it followes that the Godhead bee in­carnate: for otherwise the concord in the inward and outward worke of the deity, might bee greater than it is, but that is impossible.

4. The divine will concerning his workes without, doth will and love that especially, wherein the excellency of all his inward dignities doth most appeare. But the excellency of all his digni­ties appeares most in this, that God bee manifest in the flesh. For thereby we are made partakers of the Divine nature, 2 Pet. 1.4. of his glo­ry, vertue, everlasting life, and happinesse: So that now there is but one end of God, and his creature, that is the glory of God, of which and unto which God rejoyces over his creature to bring it, and make it partaker: And the Creature likewise reioyces to be made partaker. And thus the end or perfection of the crea­ture hath rest or accomplishment in the inward perfections of God, and his inward perfections are manifest in his outward workes. Therefore God would bee incarnate.

5. And seeing that God infinitely blessed and happy in him­selfe needed not the Creature; but made it therefore that it might be blessed in him; and that of his fullnesse the creature might re­ceive that fulnesse of happinesse which it can possibly injoy: there­fore it is requisite that that fulnesse of his bee imparted unto that [Page 138] creature wherein all the rest of the creature hath interest, which we have already proved to bee man, chap. 17. §. 4. ob. 5. Therefore God would dwell in man, that by man the whole creature might be bles­sed in Him.

6. If God were not incarnate, then the divine dignities should be lesse Infinite one than another. For the infinite goodnesse, by the infinite wisdome, seeing that uttermost and perfect happinesse that might come unto man by the incarnation; if his power, his will, and love of the creature did not answer thereto; so that he would bee pleased to dwell in his creature: then should they be defective, and of lesse extent than his infinite wisdome. But that is impossible. Therefore it followes that God would be incarnate. See the answer to the objection that may be made from hence, §. 1. on the 39 chap­ter. n. 4.

7. If there were not an incarnation, then the infinite wisdome should not have the view of that highest excellencie which is possi­ble to be in the creature: neither should the infinite power magni­fie it selfe by the multiplication of it selfe in an outward subject; so these dignities should not be glorious by all those meanes whereby it is possible that they might glorifie themselves. But all these things are inconvenient. Therefore it is reasonable to beleeve the incarnation, lest ignorance, weakenesse, and defect of glory should bee found in the first principle, which must of neces­sity take away His infinity, proved chapter 3. understand the reason well. For your more ease, I will propose it affirmatively thus.

8. If there bee an Incarnation, then the divine understanding may have an outward object wherein it may be infinite both in the inward and outward working. For whereas all created obiects are absolutely finite: yet if the Divine being understood, which here­tofore we called the Sonne, chap. 11. take on him our being, our nature by that assumption is deified, and so made infinite with that uttermost infinitie, whereof the Creature can any way bee capable seeing the deity is neither without the humanity nor the humanity without the deity. And so the divine understanding may be an out­ward obiect infinite, as much as it is possible that a creature can be in­finite. And so the wisdome also may bee infinite in all possibility of infinity both in the inward and outward working. And what I have said of the infinite wisdome of God, must also be understood of all his other perfections, of goodnesse, of power, of eternity, of life, of glory, &c. But if there bee no incarnation, this infinite out­ward obiect is taken away, and so the understanding and all the other dignities of God, as concerning their outward working must be in littlenesse and lower than that possibility whereto they may come. But this is not to be affirmed. Therefore the incarnation fol­loweth reasonably.

9. Every efficient the more noble and excellent it is, [Page 139] the greater and more excellent are the effects which it doth bring forth. But the greatest effects are not brought to passe but by the greatest meanes. Now there is no efficient more noble or excellent than God, no effect better or greater to the Creature, nor more honourable to the Creator, than the everlasting happinesse of his Creature: no means greater or more effectuall than that he become one with his creature. Therefore that the creature may bee happy in Him, and his honour and praise perfected in the Creature: it was expedient that God should dwell in His Creature even in Man.

10. By how much any efficient is greater in power, by so much more effectually doth it worke to magnifie the end of his worke, and so to set it free from littlenesse, contempt and unworthinesse of himselfe. From which contempt and unworthinesse the creature is set furthest, when it is deified, and God himselfe is become one with man. So the incarnation is the most glorious worke which can bee wrought in the creature. To denie then the indwelling of God, in his creature, were to deny the most glorious worke of God: to put an infinite emptinesse betweene God and his Crea­ture, wherein no meane should bee; and so to exclude the Crea­ture from all accesse unto the Creator, which were to put the crea­ture in everlasting contempt, and unworthinesse of the Creator so infinite and glorious. For the creature being set at an in­finite distance from the happinesse which is in the Creator, should have no meane whereby it might partake of the infinite glory. For no perfection in the Creature being simply and absolutely finite, can bee partaker of that which is infinite without the Mediator God and man, as it is said, Ioh. 14.6. No man commeth to the Father but by mee.

11. It is to bee held that God the most wise workemaster of all things should in the creation of the world propose to Himselfe the most noble and excellent end: which must bee concerning Him­selfe, the manifestation of His owne dignities and perfections in the Creature: and towards the Creature the greatest perfection which was possible to be therein. But if there bee no incarnation, neither of these things could be performed. Not the first, because the divine goodnesse might have done a better worke in his Crea­ture: his infinitie a greater; his glory a more excellent, &c. Not the second, for seeing God is that superexcellent Goodnesse, of which every thing according to the measure thereof, desires to be partaker: and by man may bee partaker, in as much as man participates with e­very other thing, and every other thing being with him, if there bee no incarnation, this desire of the Creature is vaine, the end thereof frustrate, and thereby it is subjected to eternall paine, the hoped end being impossible to bee attained unto. But all these things are inconvenient. Therefore it is requisite that God bee incarnate.

[Page 140]12. God is infinitely good, chap. 4. and so the most lovely being without comparison. And therefore are wee most justly charged, to love Him with all our heart, with all our soule, with all our might Deut. 6.5. But God would not require to be wholly and perfectly loved by man except He himselfe did that for man by which Hee might most of all deserve mans love; For otherwise he might seeme to require of man beyond that which were due, and so the perfection of that love should bee founded in the goodnesse and kindenesse of man toward God, not in the goodnesse and mercy of God toward man. But this is not so. For wee love God because Hee loved vs first, and gave His Sonne to bee the propitiation for our sinnes. 1 Ioh. 4.10. If then God have done that for us, by which above all other things He might de­serve our Loves, and that nothing can so much deserve our Loves, as if he would be pleased to become one with us: it was expedient that God would be incarnate.

13. That there is an eternall life both in soule and body, will appeare hereafter: in the meane time it shall be but a supposition. Now in eternall life it is necessary that the manly being attaine to the uttermost perfection both of the soule and body, that as his understanding, so his outward senses be also most pure and perfect. But if there were no incarnation (seeing the divine glory in it selfe is utterly unapprehensible by our senses, and by our understanding) neither our understanding, nor our sences could have any object wherein to rest and sabbatize, and being created without the in­joying of their uttermost felicity they would bee the originall of misery and sorrow, when as they should bee fit to receive the per­fection of all intellectuall, and sensible formes from an agent naturall and supernaturall, as the Mediator is, and yet received it not. So also the divine glory should not cause happinesse, nor be inioyed by all possible meanes whereby it may cause happinesse, and bee in­ioyed by a meane naturall and supernaturall. But if there be an in­carnation, then the infinite glory dwelling in this mediator, may be apprehended and inioyed, and make the Creature happie by all meanes whereby it is possible to be happie. Therefore God would dwell in his Creature. And this argument (I suppose) may stand well with that scripture, Exod. 33.18. and 20. verses; where to that request of Moses, That he might see the glory of God; it was answered, that no man can see it and live. By which it followes that after death when man is utterly separate from sinne he may see, and shall be par­taker of that promise which is in Matth 5.8. Blessed are the pure in heart, for they shall see God: which blessing is more particularly described. Psal. 36.9.10. They that put their trust under the shadow of his wings shall be abundantly satisfied, made drunke, as some reade it, others plenteously moistened with the fatnesse of thy house and thou shalt make them drinke of the river of thy pleasures, &c. all which the faithfull shall see and in­ioy to the full in the Mediator God and Man, without whom there is no approaching unto God. And as this argument is good for [Page 141] the soule and understanding, so is it for the outward senses; For if the bodily senses make for the increase of punishment in them that are damned: so shall they also bee for the increase of happinesse in them that are saved. If you desire moe arguments to this purpose you may consider them in the 21. chapter. The authorities of the holy Scripture may bee seene in the end of the chapter following. The objections against this doctrine of the incarnation you may see in Tho. Aquin. cont. Gent. lib. 4. ch. 40.49. & 53. & 54.

CHAP. XXIII. That the Second Person of the Trinitie, the Son of God only, tooke on Him­selfe our flesh.

IS it true that God will dwell with man? Behold the hea­vens, and the heavens of heavens cannot containe Him, how much lesse a house of clay whose foundation was in the dust, yet doth wisdome take her solace in the compasse of His earth, and her delight is with the Sonnes of Men, Prou. 8.31. So the Word was made flesh and dwelt in us, Ioh. 1.14. And though he were in the forme of God, and thought it no robbery to be equall to God; yet as man had beene made in his likenesse and lost it: so would hee bee made in the likenesse of man, and to restore that first image unto man, became obedient unto death, even the death of the crosse, Phil. 2.6.7.8. O Holy and most blessed teacher of our most glorious faith! what high doctrine what holy mysteries? what pretious promises doth the Christian faith containe? That which is infinite dwels in in that which is finite; the circumference in the centre. The greatest of beings, and the least are one. Two births eternall and tempora­ry, and but one Sonne. And because the essentiall proprieties of both natures doe still remaine, he that is the Father of eternity is become a childe, Esay 9.6. And hee that is the wisdome of the Fa­ther, increases in knowledge, Luk. 2.52. hee that no place can con­taine doth grow in stature, and the Sonne of an eternall love, doth grow in favour with God and Man. In briefe, hee that hath all things with God the Father, save this that he is begotten, hath all things with man except his sinne. But although there be two ge­nerations, and that of divers kindes; eternall, and in time, in which respect almost all things are double in him: yet is not hee two sonnes; because Sonneship respects not the diversity of the na­tures divine and humane; but onely the unity of the Person; so that if there be but one Person of both natures; there can be but one [Page 142] Son. Wherefore seeing the Sonne of God took on Him not the Per­son, but the nature of man: yet the whole nature body and soule of the substance of his Mother; And seeing that whole na­ture subsists in the Person of the eternall Son; He, in both respects, both of his divine and humane generation, is still the onely begot­ten Sonne of the Father; onely begotten (I say) that he may be discerned from us that are adopted; only sonne, because we are not hereafter to looke for any other Saviour. His onely Sonne, not of Ioseph, or any man according to the flesh. For as according to the law of the eternall life which is in God, He is begotten of the sub­stance of the Father, not without, but in the Person of the Fath [...]r, yet distinct therefrom: so according to that generation whi h was in time, was He begotten by the power of the Father, without the Per­son of the Father, being conceived in the wombe of the vir [...]in. For as a thing conceived in the minde of a man is the first w [...]rd or expression of his understanding, which being spoken or written becomes sensible and to bee understood of others; So the Sonne is in the Fath [...]r that eternall word understood, conceived, or begot­ten before the worlds, and in the fullnesse of time (not ceasing to be eternally begotten as before) He was made manifest in the flesh, even that word or life which was eternally with the Father, was seene with eyes, was looked upon, and was handled with hands, 1 Ioh. 1.1 2. So that as there is but one Father both in the eternall and timely ge­neration; so is there but one Sonne; by a most holy, most true, and substantiall generation God and Man, the Sonne of God, and the blessed virgin Mary. Now this one Sonne, one Christ, one Imma­nuel, one Mediator, one Person is such, not by mixture, not by con­fusion, not by composition of the two natures, nor yet by change of one into another: but one by assumption or taking of the hu­mane nature into the divine, wherein the deity is to dwell eter­nally without separation, but not without distinction. And these two natures so dwell together in the Person of our Saviour, as that for the unity of the Person, the attributes which belong to one nature are given to the other, as Ioh. 3.13. No man hath ascended up to heaven, but hee that came downe from heaven, even the Sonne of man which is in heaven. And againe, Acts 20.28. Feed the church of God which He hath purchased with his owne bloud. And although I said before, chap. 11. that relation properly so called was not in the di­vine generation but supereminent, because all things here are coes­sentiall, a the subjects no other beings than the termes, that is the Father and the Sonne; the foundation also coessential, that is the di­vine and unconceiveable generation for the termes sake in the Fa­ther active, in the Sonne passive: And although in the second ge­neration, neither the subjects nor the termes are coessentiall, the subjects are the Person of the eternall word, and the Virgin Mary; the foundation is the generation whereby the manly being, passively was taken of the Virgin unto the per­son [Page 143] of the word: yet in respect of this hypostaticall union, or ioyning of the humanity unto the Person of the Eternall Sonne, Mary the mother of Iesus is truely said the mother of God; not that the Godhead tooke beginning from her, but because she brought out that manly being, which from the time of its first union was never separated from the Godhead; And because the supposition or person wherein both natures are, is one Christ: of which Per­son she is truely called the mother, though she be mother onely ac­cording to the flesh, as is said, Math. 1.23. A virgin shall bring forth a Sonne, and they shall call his name God with us. And againe, Rom. 9.5. of the Israelites as concerning the flesh came Christ, who is God blessed a­bove all for evermore, Amen. But although there be one only Sonne; yet in respect of the two nativities Hee is truely called the Sonne of God, and the Sonne of the virgin, though with this difference, that by the eternall generation he tooke of the Father both his eter­nall nature, and his Person, by which he is the sonne of his Father by a supereminent reall relation; but of his mother he tooke in time the humane nature, but not any humane Person. And therefore this Sonship is only rationall, except it bee understood with the divine person, in which the humanity subsists, and so hee is truly said this man, and the son of the virgin. For as b he tooke on him the huma­nity, soule and body to dwell therein for ever, as the Evangelist speaks, Ioh. 1.14. The word became flesh, [...] and made his tabernacle in us: So did hee give unto the humane nature to bee one Person in him: So that God is now truely one with us, that wee hereafter may bee one with him, according to that prayer of our eternall mediator. Iohn. 17. I in them, and thou in mee, that they may bee one, as wee are one. So the advantage is one­ly on our side: For the humane nature comming to our Lord in the perfection of the infinite deity, could adde nothing to His perfection, onely the infinite love of God toward man was perfected thereby, because the humane nature being taken un­to the Sonne of his love, wee are assured thereby of his eter­nall love, that Hee hath loved us, as Hee hath loved Him. Ioh. 17.23. Whereas if our Lord had assumed the person of any man, though therewith hee had taken also the common nature of mankinde, yet that Person had had peculiar interest in the e­ternall and infinite love, and wee had beene unequally subjected one to another: but now the common nature onely being ta­ken unto the deity, every person hath equall interest as in the com­mon nature, so in the eternall love. Now let us see the reasons of the proposition.

1. It is necessary that all the actions of God be done according to the perfection of that order which is most fit and agreeable un­to those actions. But seeing it stood with the Love of God to dwell in mans being (as it hath bin proved) it was most convenient that the Sonne of God should take our nature on him. For first the Son is the [Page 144] image of God increated, man his created image; and that all per­fection of an image might bee in the increated image, it was neces­sarie that hee should bee also the created image of his Father. Se­condly, seeing that by the eternall nativitie, hee is the eternall Sonne, that the perfection of all Sonne-ship might bee in him, it was necessarie that hee should bee that Sonne that should bee borne in time. Thirdly, and because it pleased the Father that all fulnesse should dwell in him, Colossians 1. verse 19. Seeing hee was brought forth by an eternall nativitie, hee must also perfect that nativitie which was in time. Fourthly, and because all things both which are in heaven and in earth were created by him, it was necessarie that all things by him should bee restored. Fifthly, Mans nature is the daughter of God, therefore being led away cap­tive by sinne, was to be rescued by his Sonne. Sixthly, Man fell from grace by the craft of the devill, therefore by the wisdome of God was hee to be brought to favour againe. Seventhly, Mankinde is the peculiar possession of the Sonne by the speciall gift of the Fa­ther, Psal. 2.8. Iohn 17.2. therefore being lost, it was to be recove­red by his speciall purchase. And if there bee any other personall proprietie of the Sonne, of obedience, or the like, it sorts better with him to bee incarnate than either with the Father or the ho­lie Ghost. All the arguments which prove that it was necessarie that Christ should dye, may bee brought hither. See them in the 27. Chapter.

2. Nothing can bee admitted in the actions of the Deitie which takes away the distinction of their personall proprieties, seeing God is the author of order, not of confusion. But if either the Fa­ther or the holy Ghost had beene incarnate, then their personall proprieties were thereby in utter confusion: for if the Father had beene incarnate, then should hee not be eternally a Father, that had in time become a Sonne, so also neither the perfection of fa­therhood should be in the Father, nor of Sonne-ship in the Sonne. And concerning the holy Ghost, seeing hee is that emanation, breath or effluence of the power, wisdome, life, &c. whereby the worke of God is perfected: if he should have beene incarnate, the same being should be both the worker, and the thing wrought. See Luke 1.35. But all these things are impossible: Therefore the Sonne of God onely tooke on him our flesh.

3. The greatest excellencie which God can love in himselfe, is the image of himselfe beheld in himselfe, that is, the Sonne of his eternall love. The greatest excellencie which God can love with­out himselfe, is the image of himselfe beheld in his creature. Ther­fore it is necessarie that the Sonne of his eternall love be also incar­nate, that the love of God be most perfect toward his Sonne, with all perfections of love which can bee either within or without himselfe.

4. It was said before Chap. 11. that the goodnesse, infinitie, eter­nitie, [Page 145] wisdome, and power of God, being viewed or objected to the infinite wisdome by the infinite action of his understanding, was the Sonne. Now if the Sonne be incarnate, then the actions of all the divine dignities are perfected, and may be infinite both in their internall, and as much as may be, in their externall object. But if either the Father or holy Ghost had beene incarnate, then the ob­ject of those dignities could not bee one; and if the object were not one, then could it not be beheld with one action of understanding. But it is impossible either that there should be two infinite objects, or two infinite actions. Moreover, if the holy Ghost had been in­carnate, then the infinite internall action should have become the externall object: if the Father, then the fountaine of the Deitie should become not the objectant, or being which understandeth, but onely the object understood. But all these things are impossi­ble: for God is not the author of confusion; therefore it was ne­cessarie that the Sonne should be incarnate.

5. The doctrine concerning the Mediatour conteined in these foure Chapters, is as the substantiall ground of the Christian Reli­gion; so is it that foundation on which all the Prophets and Apo­stles have builded: for as Saint Peter saith, 1. Pet. 1.11. That which the Prophets by the spirit of Christ did search into, was the time when the sufferings of Christ should be reveiled, and the glories that should follow after. The summe then of the whole Scripture being to shew the redemp­tion of man by the death of our Saviour, God and man, the autho­rities are not farre to seeke. Many of the texts of the old Testa­ment you shall finde most excellently brought together and inter­preted by Iustine Martyr against the Iewes, in his dialogue of the truth of the Christian Religion, which is intituled Tryphon. Some most evident texts you shall have out of the new Testament, and more hereafter as need is. Iohn 3.16.17. God so loved the world, that hee gave his onely begotten Sonne, that whosoever beleeveth in him, should not perish but have everlasting life: for God sent not his Sonne into the world to condemne the world; but that the world by him might bee saved. Gal. 4.4. But when the fulnesse of time was come, God sent forth his Sonne made of a woman, made under the Law, that hee might redeeme them that were un­der the Law, that wee might receive the adoption of sonnes. Phil. 2.6.7. Christ Iesus being in the forme of God, thought it no robbery to bee equall with God; but tooke on him the forme of a servant, and was made like un­to man, and was found in shape like a man Colos. 1.13.14. God hath de­livered us from the power of darkenesse, and hath translated us into the kingdome of his deare Sonne, in whom wee have redemption through his blood Col. 2.9. In Christ dwelleth the fulnesse of the Godhead bodily 1. Tim. 3.16. Great is the mysterie of Godlinesse, God was manifest in the flesh justified in the Spirit, seene of Angels, preached unto the Gentiles, beleeved on in the world, received up to glorie. 1. Iohn 4.14. Whosoever shall confesse that Iesus is the Sonne of God, God dwelleth in him, [...]nd hee in God. By which texts it is plaine, that the Saviour of mankind must [Page 146] bee both man and God dwelling in man; and the second person of the holy Trinitie, which we call the Sonne.

Notes.

(a) THe subject no other than the termes.] For the understanding of this, see my second part of Logonomia Introduct. Sect. 4. numb. 11.

(b) Hee tooke on him the humanitie.] If it bee most true which is said Col. 1.19 that all fulnesse should dwell in him, yea all the fulnesse of the Godhead bodi­lie, how can it bee but that if Christ dwell in our flesh, all the persons like­wise must bee incarnate? For all the Persons together make but one infinite ful­nesse of the Deitie. And therefore 1. Tim. 3.16. it is spoken without any di­stinction of Persons, that God was manifest in the flesh. Answer. To become man was a personall proprietie of the Sonne of God; for the incarnation was not of the Godhead, wherein the Persons are one; but of that subsistence ac­cording to which the three Persons are distinguished. So that as in the Trinitie there be three persons in one nature; so in the mysterie of the incarnation there is one person in two natures. Now why the person of the Sonne and none other could become man, the reasons before doe make it plaine. And al­though it bee most true, that all the Persons together are but one God in the infinitie or fulnesse of the Deitie; yet is it as true that the infinite fulnesse of the Deitie is in all and every person alike, as the fulnesse, or perfection of man­kinde is in every man equally. Neither is that in Tim. spoken without distin­ction of the persons: for it followes immediately, He was justified in the Spirit. What is that? but that the Spirit of God the holy Ghost, did justifie his do­ctrine and Gospell as most true, in causing the hearts of all the faithfull to be­leeve it. But it is most manifest, that the witnesse is neither the thing witnessed, nor the person in whose behalfe the witnesse is given. Neither was this witnesse of the Holy Ghost onely, but also of the Father from heaven 2. Peter 4.17. 1. Iohn 5.9, 10, 11. Compare herewith, if you please, the note (g) on Chap. 24. § 9. Object. 1. In the end of which Chapter you may see other objections fully answered.

Our Lord.

CHAP. XXIIII. That this Jesus the Sonne of the Virgin Mary, whom the Christian faith confesseth, is the Saviour of the world.

THat reverend and fearfull name of God, is a name of glory, but the word Lord importeth the title of that right which he hath in his creature. And how justly this belongs to our Lord Christ may appeare by that interest which he hath in us; [...]oth by th [...] right of our creation, and of our redempti [...]n, and of all the benefits which we hope thereby. What right he [...]ath in us for our creation it hath appeared, in that wee are his workeman­ship Chap. 13. § 9. Now it remaineth that we make it manifest, that he alone is our Mediatour, and that besides him there is no other: for if the Saviour of the world must of necessitie be man, that hee might satisfie the justice of God for the sinne of man, as we have proved Chap. 20. and likewise that he must be God, that hee may be able to heare, and to save all them that come unto him, as was manifest Chap. 21. and that the Sonne of God tooke on him our flesh, that by him the love of God might be manifest to the creature, as it was proved Chap. 23. If there can be but one Sonne of God, as it was shewed Chap. 12. and the note thereto; it must follow of ne­cessity that there can be but one onely Saviour of mankinde, which Saviour is our Lord Iesus the Sonne of the blessed Virgin Mary, as it is further manifest by these reasons following.

1. It is necessary that all the dignities of God bee magnified in the creature, according to the uttermost greatnesse which they can have therein: But if this Iesus whom we confesse, be the Saviour of the world, then all the dignities of God are magnified, accor­ding to the uttermost extent of greatnesse which it is possible they should have in the creature and that without any abatement, or l [...]s­ning in any one of them: for his mercy is magnified to the uttermost in pardoning the sins of many for the merit of one; his justice and love in this, that he spared not his only Son, but gave him to death for a satisfaction for the sin of mankinde; his glory, in that [...]he crea­ture once sinfull and mortall, is made partaker of glorie and immor­tality; his wisdome, that out of the greatest ill, the destructi n of the creature by the malice of the devill, he hath brought the grea­test good, that is the exaltation of the creature beyond that state of [Page 148] happinesse wherein it was created, Chap. 18. § 2. and so in the rest. But if this Iesus bee not the Saviour of the world (as the Iewes af­firme) if when that other Bar-Coziba of theirs shall come, he preach the same doctrine, and doe the same glorious miracles which our Lord hath done (though it be impossible that God should suffer the world to be so mocked) then the same most high and glorious truth should bee both preached and confirmed by a most false and lying Prophet, who should professe himselfe the Saviour of the world, and was not; yet neverthelesse, seeing our Lord was the authour and manifester of that truth, he shall have the honour to be belee­ved, and the falshood shall dwell with that other to come. But if he shall preach any other doctrine than this which wee have recei­ved, then neither can the dignities of God bee magnified in his greatest and most excellent worke in the creature that is in the sal­vation of mankinde, as was shewed before; neither can his Scrip­tures bee of absolute authority, when another manner of Saviour shall come than they have described unto us: but both these things are utterly impossible, and therefore this Iesus whom the Christian faith confesseth to be our Lord, is the Saviour of the world, and be­side him there is no other.

2. If this Iesus whom wee acknowledge bee the Saviour of the world, then the expectation of the most excellent and virtuous men is quieted, and at rest in the assurance of his heavenly promise. But if this bee not hee, but that the Saviour is yet to come (for wee have already proved that man having sinned should be restored by a Saviour that should bee both God and man) then since that time that Christ the Sonne of God and the virgin Mary came, wee that have beleeved in him, are in the greatest errour that may bee, and all our hope in God (through the satisfaction of Christ) must bee ashamed, all our beleefe in his word is vaine, and all the virtues, the constancie, love and patience of the Martyrs is perished; so that when that pretended Messiah shall come, he shall not be beleeved, or if he be beleeved, then Gospell shall bee against Gospell, faith against faith, love against love, hope against hope, virtue against virtue, and all this about the same thing, that is the meanes of ever­lasting life. So the love of God toward his creature should not bee manifest, in that hee had not made man to know assuredly that which concerned him most to know. So his justice should finde no place to condemne the world of ignorance and misbeleefe. But all these things are absurd and not to be granted: therefore this Ie­sus the Sonne of the virgin Mary, is the Saviour of the world.

3. Religion is the band or obligation of the creature unto God to serve him, in hope of the excellencie of the reward. So that the most excellent Religion must give hope of the most high reward. Now if this Iesus whom we confesse bee the Saviour of the world, the hope of the faithfull is at rest, in the assurance of that hope of everlasting life, in the uttermost perfection of all happinesse and [Page 149] joy. But if this be not he who was desired before he came, and be­leeved on since his comming; then that Saviour when hee comes must give us assurance of greater hopes, and promises of greater joyes than yet wee have received. But this is impossible: there­fore this Iesus in whom we beleeve is the Saviour of the world.

4. It is necessary that the Saviour of mankinde doe love man­kinde with the uttermost perfection of love; so that for that loves sake he offer himselfe most willingly to the endurance of all those things whereby he may procure the salvation of man, and the ut­termost good which may befall him. And if this Iesus whom wee confesse be not the Saviour of the world, then it is requisite that the Saviour which is to come should love mankinde more and en­dure greater things for man than he hath done. But this is impos­sible Ioh. 15.13. & Ioh. 10.15. Therefore this Iesus our Lord is the Saviour of the world.

5. It is impossible that the greatest worke of God toward his creature, that is the salvation of mankinde should be in vaine, or that the preaching of the truth thereof should bee utterly unbeleeved. But if this Iesus which the Christian faith confesseth, be not the Sa­viour of the world, then the preaching of that truth when the pre­tended Saviour should come, will not be beleeved: and so the grea­test worke of God toward mankinde will be in vaine, that is with­out glory to God and fruitlesse to man, that will not receive it: for the Christians know that salvation is in none other but onely in this Iesus in whom they beleeve. And although the Mabumetans confesse many glorious things of Christ, as that hee is the power, wisdome, breath, and word of God, borne of Mary a perpetuall vir­gin by a diuine inspiring, that he raised the dead, and did all those miracles which we affirme, and that he was the greatest Prophet of all that were before him, as you may reade in Cusa Crib. Alcor. lib. 1. Cap. 12. Gul. Postel. de Concord. orbis lib. 2. Mars. Ficin. de Rel. Chr. Cap. 12. and elsewhere. Yet they neither beleeve that hee did or could dye, or that it was necessary that hee should, neither doe they beleeve that hee was the Sonne of God, which conditions wee have be­fore proued to belong necessarily to the Saviour of the world. So that if he that shall come, do come according to these conditions, yet will they not receive him, no more than they receive Christ of whom they speake such honourable things. And concerning the Iewes; although it be manifest by the word of the Scripture, that the vaile shall at last be taken from their hearts, that they may under­stand, and be turned to our Lord the Saviour of the world, Hos. 3.5. Rom. 11.31. Yet seeing that our Lord in respect of his humilitie, be­came unto them a rocke of offence, and restored not the temporarie kingdome which they expected (for his kingdome was not of this world) If any other shall come in the same estate and condition, they will not beleeve. And concerning the idolatrous Gentiles, much lesse will they beleeve, if they may say that the Christians [Page 150] which beleeved before in such a Saviour, were not saved by him: therefore the condition stands sure; that if this Iesus whom wee confesse be not the Saviour of the world, then that pretended Sa­viour when hee comes shall not bee beleeved; and so the greatest worke of God toward mankinde should be in vaine.

6. If this Iesus in whom wee beleeve bee not the Saviour of the world, then the greatest love and thankes which wee give unto God therefore, is lesse lovely and lesse acceptable; and the greater num­ber of men saved by this faith is lesse willed of God than that lesse love, thanks, and number of them which shall hereafter beleeve the truth: so the greater love shall bee despised for the lesse, and the greater number misprised for the lesse: but this is not agreeable to the justice of God, and his love to his creature, and therefore not to be admitted: Ergo this Iesus in whom we beleeve is the Saviour of mankinde.

7. The superexcellent or rather infinite height of that truth which wee professe in the Articles of our faith concerning God the Creator, Redeemer, and Sanctifier of mankinde, and those unspeakeable benefits which we hope for in the life to come, is such as no created understanding could have come unto, except God himselfe by his word and spirit had first manifested the same unto man. And seeing it is the truth of God, the wisdome and goodnesse of God could not suffer that the full, perfect and most cleare manifestation thereof concerning the person by whom, and the time when it was to be fulfilled by his owne promise, should bee by a false prophet, or that a false Christ should take his honour to himselfe, for so the most high truth should suffer such discredit thereby, as that it should never bee beleeved. But this is absurd and inconvenient. And therefore this Christ in whom wee beleeve is the true Christ, and the Saviour of the world.

8. The whole time of the world is either for preparation to re­ceive the Saviour when hee shall come, or manifestation of him when hee is come. But God hath long since ceased to prepare any people to receive him. And therfore the Saviour is already come: for although the Iewes expect a Messiah, yet have they no coun­trey nor forme of Religion appointed by God to uphold that ex­pectation: for the use of the ceremoniall Law, wherein the Mes­siah was figured, was commanded onely in their owne land, out of which they being now banished their ceremonies have no use. See Deut. 12.1. Ios. 5.5.7. Amos 5.25. Hebr. 10. Therefore this Iesus is the true Messiah.

9 Neither may that argument bee omitted, whereby our Lord justified himselfe. Ioh. 7.18. Hee that seeketh his glory that sent him, the same is true. Seeing therfore that our Lord sought not his own glory, but came in the greatest humility, to endure the greatest affliction, and most cruell death onely for the glory of his Father and the [Page 151] salvation of mankind. And moreover, seeing God did seale unto his words that they were true, by those glorious miracles which hee wrought by him, it followes in great probabilitie, that this Iesus is the Mediatour by whom alone wee may come unto God, as hee testifieth of himselfe. No man commeth to the Father but by me, Ioh. 14.6 and againe, Iohn 17.3. This is eternall life to know thee the onely true God, and whom thou hast sent Iesus Christ.

10 (a) He unto whom all the prophecies of all the Prophets of the Old Testament concerning the Saviour to come doe agree, must needs be that true Messiah or Saviour of the world. But all the Prophecies of the Old Testament concerning the Saviour of the world, doe most precisely agree unto this Iesus whom the Christi­an faith doth confesse, and to none other: therefore this Iesus the Sonne of the virgin Mary is the Saviour of the world. For it cannot stand with the mercie of God to his creature; to give us signes whereby to know that which concernes us most to know, which should not bee sure and certaine: therefore the proposition is manifest, and the Iewes themselues doe not gainsay it: the assumption will be manifest, if the Scriptures of the Old Testament bee compared with the historie of the New. First concerning his being both God and man, Psal. 2.7. Esay 9.6, 7. Ier. 33.15, 16. Mich. 5.2. compared with Rom. 1.3, 4. and those other texts which you had before in the end of the 23 Chapter.

Then in all the circumstances, first of the forerunner of Christ foretold by Esay Chap. 40. v. 3.4.5. and Malach. 3.1. compared with Mat. 11.10.14. Iohn 1.23. Secondly, of the time, foretold b Gen. 49.10. c Dan. 9.24, 25, 26, 27. and c Hag. 2.9. and Mal. 3.1. comp [...]red with Luke 2.25, 26. Matth. 16.3. Luke 12.56. Thirdly of the place of his birth prophesied Michah 5.2. fulfilled Matth. 2.6. Luke 2.4.6. Iohn 7.42. Fourthly, of his mother a virgin, Esay 7.14. Ier. 31.22. compared with Matth. 1.23. Luke 1.27.34. Fifthly, of the wisemen of the East that came to worship him, prophesied Psal. 72.9, 10, 11, 15, and fulfilled Matth. 2.11. Sixthly, of his propheticall autho­ritie equall to Moses, Deut. 18.15. and 18. Esay 42.1.3, 4. and Esay 61.1, 2, 3. compared with Matth. 12.18.21. and 17.5. Luke 4. from v. 18 to v. 23. Iohn 1.4.5. and 5.46. and 6.14. Acts 6.14. Hebr. 12.26. Se­venthly, of his miracles, Esay 35.5, 6. compared with Mat. 11.5. Ioh. 5.36. and 7.31. and 15.24. Eighthly of his humiliation, which ap­peared first in his low estate and povertie, Esay 53.2, 3, 4. verefied Luke 2.7. Then in his flight to Egypt, Psal. 80.8.15.17. Hos. 11.1. ve­refied Mat. 2.15. Thirdly in the murther of the innocents of his own age; prophesied, Ier. 31.15. fulfilled, Matth. 2.16.4. by his meane bringing up in Galile, not in the Vniversity at Ierusalem; foretold Psal 22.6. Esay 9.1. fulfilled Mat. 2.22, 23. & 13.55. Mar. 6.3. Iohn 7.15. Fifthly by his lowly riding on an asse, Zach. 9.9. Mat. 21.7. Ioh. 12.14. Sixthly in his reproach and scornfull usage before the high Priests and Pilate, where you may remember his meekenesse and [Page 152] silence, prophesied Psal. 22.22. and 69.21. where the lots, the speare, his owne words and his enemies, the vineger and the spunge of Colocynthis, are not forgotten. Esay 50.6. and 53. all Micah 5.1. fulfilled in all the Gospels. Then in his crucifying with the theeves prophesied Numb. 21.8.9. Deut. 21.23. Esay 53.12. fulfilled in all the Gospels, and Gal. 3.13. Eighthly in his death Esay 53.8.10. and Matt. 27.50. Lastly in his buriall, Esay 53.9. Iohn 19.40.

A ninth argument from the prophecies of the Old Testament. That this Iesus is the Saviour of the world; is from his exaltation and the glories that should follow his sufferings. As first, his resurre­ction; prophesied Psal. 16.10. & 68.20. Hos. 6.2. fulfilled Matth [...]w, Marke, Luke, Iohn, Act. 2.24. 1. Cor. 15. By vertue of which, they that had slept in his faith, did also rise as it was prophecied, Psal. 68. the 18. and Ioh. 5.25. fulfilled Matth. 27.52.53. Secondly, his Ascen­sion; prophesied, Psal. 24.9. & 68.18. Mic. 2.13. fulfilled in all the Gospels, and Act. 1.9. Eph. 4.9.10. Thirdly, his sitting at the right hand of God; Psal. 16.11. & 110.1. compared with Mar. 16.19. Act. 2.34. & 7.56. Rom. 8.34. Heb. 1.13. Fourthly, the gifts where­with hee beautified his Church of the faithfull Beleevers; prophe­cied in the text cited before, Psal. 68.18. and Ioel 2.28. fulfilled Mar. 16.17, 18. Acts 2.4. and ver. 17.18.33. 1. Cor. 12.28. Fifthly, the in­crease of his Church by the conversion of the Gentiles, prophesied Esay 42. al. 52.13.14. and 54.1. Psal. 2.8. and Psal. 22.27, 28. So com­manded by our Lord Matth. 28.19. Mar. 16.8. so performed by his Disciples Acts 8.35. Mar. 16.20. and Act. 10.34. &c. and 13.46 47. and found true by experience almost these 1600 yeeres. Sixthly, his taking away of the Ceremoniall Law, prophesied Esay 66.3. Ier. 31.31, 32, 33. Dan. 9.27. Hag. e 2.6. fulfilled Iohn 4.21.23, 24. Acts. 15. al. Gal. 2.16. and 3.10, 11, 19, 21. Heb. al. especially Chap 9 & 10. Seventhly, his destroying the workes of the devill, 1. Iohn 3. spea­king of his insatanized Prophets in Egypt, at Delphi, at Dodone, at Co­lophon, and in every corner of the earth. This was prophesied Zach. 13.2, 3, 4. & accordingly he rebuked the unclean spirits and suffered them not to speake, Mar. 3.12. So Paul, Acts 16.18. and this the de­vils themselves confessed, as you may reade note b on the 8 Chapter, number 1. The Hebrew Childe, &c. answerable to that of the Poet, Iuven. Sat. 6. Delphis Oracula cessant. of Plutarch de defectu Oraculorum, and others.

A tenth argument from the prophecies of the old Testament, that this Iesus our Lord is the Saviour that was promised Gen. 3.15. is from forreine circumstances, and among them, first from the treason of Iudas prophesied Psal. 41.9. and 53.13. fulfilled Math. 26.15. and 23. and with the hyre of his treason, the thirty pieces of silver, take the bestowing of it prophesied in the 11. Chap. v. 12, 13. of Zachariah, Remember the Lord, by equivalence, Ieremiah, ex­alt the Lord, because he ought never to be remembred without his praise, fulfilled Matth. 27.7.10. Then the reward of his treason, [Page 153] Psal. 55.15. and 109.8. with Matth. 27.5. and Acts 1.18. and 20. Se­condly, from the chiefe accessaries in the murder: prophesied con­cerning Herod and Pontius Pilate, Psal. 2.2. fulfilled Luke 23.12. Acts 1.26, 27. And concerning the Priests and Scribes it was prophesied Gen. 49.6. fulfilled Matth. 26.3. Mar. 15.11. Luke 22.2.

Thirdly from his friends forsaking Him, foretold, Psal. 38.11. Zach. 13.7. compared with Matth. 26.56. & 27.55. what can the Infidell, Iew or Turke now say for their unbeleefe? when by all these arguments, and all things else whatsoever were prophesied of Him, our Lord bath beene approved to bee that Saviour that was to come into the world? yea so approved by the rule of the Law, Deut. 18 22. and their owne expositors, Moimony in Iesude hatorah cap. 10. that even because they beleeve not, therefore is our Lord Ie­sus that true Prophet that was to come; Because hee foretold both their unbeleefe, and the punishment thereof. Therefore beside other circumstances and proofes in this abundance not necessary to bee remembred, take for another argument the unbeleefe of the Iewes and the destruction of their citty and scattering of that nati­on, as the punishment of that unbeleefe. Their hardnes of heart and incredulity was prophesied, Ps. 118.22. Es. 6.9.10. &c. 8.14.15. &c. 52.1.2.3. The scattering of the whole nation is prophesied, Lev. 26. vers. 27. to 40. Deut. 28.64. & Hos. 3.4. & 9.17. The destruction of the cittie and Temple was foretold. Dan. 9.26. and by our Lord himselfe, Luk. 19.43.44. & ch. 21.20. with the continuance of that desolation, Luk. 21.24. And of this their unbeleefe, and scattering of the Nation, and desolation of Ierusalem, the Iewes them­selves and all the world with them, are witnesses unto this day. If you desire further conferring of the Texts of the old Testament with the new, you may reade Tertul. lib. 3. et 4. adversus Marcionem.

11. To the death and sufferings of our Lord whereby wee are redeemed unto God the Father, Rev. 5.9. wee may also adde the death and sufferings of his Saints, as it is written, Psal. 44. vers. 11. to 23. compared with Rom. 8.36. For even from Abel to Isaacke and so forward; they that have beene borne after the flesh, have per­secuted them that have beene borne according to the Spirit, Gal. 4.29. And although these persecutions have beene more com­mon and grievous at some time than other; as it may appeare by the bookes of the Maccabees, and the ten persecutions of the primi­tive Church foretold. Reu. 2.10. yet that rule holds, and still shall, till that King doe come that shall reigne in Iustice, that all that will live godly in Christ must suffer persecution, 2 Tim. 3.12. For whether it bee that God by afflictions and persecutions doth try the constancie and patience of his servants, and exercise their faith in his promises: or whether by trouble and persecution, hee will teach them not to looke for their portion in this life: or to make them more conformable to the death of his Sonne, that they may also bee partakers of his resurrection: or that the reward of their [Page 154] afflictions may bee with an exceeding waight of glory: or that in the life to come they may by comparison inioy the fullnesse of their happinesse in more thankefullnesse, and the perfection of love to the author thereof: or that the devil may in Iustice punish such as for­sake his obedience (for by the taint of originall sinne wee all be­came his vassalls) and God is not uniust no not to the devill him­selfe, and therefore suffers him to afflict them, whom he himselfe will comfort, Ioh 1. Reu. 2.10. or whether the devil to keepe his owne vassals in firme obedience, doth more eagerly persecute the truth: this is a sure conclusion, that from Abel to this day, the truth of the Religion of Christ, and the obedient and faithfull pro­fessours thereof, have ever beene persecuted, whereas all Idola­try and superstition of how different kinds soever, hath beene and is freely exercised. From whence the reason will follow thus.

If the Religion of Christ, and the faith in him have onely beene persecuted by the devill and his Instruments, even from the begin­ning of the world untill now; then the faith in Christ is onely the true faith, and Hee the onely Saviour of the world. But the first is true by the testimony of the holy Scripture, and all those histories both ecclesiasticall and prophane that write any thing concerning this matter; and the practice of the Turkes at this day doth ap­prove it. Therefore the Faith in Christ is onely the true faith, and He the onely Saviour of the world.

12. To this argument of the sufferings for the faith of Christ you may take another from the heresies that have beene therea­bout. For as a malitious enemy besieging a Castle impregnable poisons the fountaine of which the defenders must needs drinke: so the faith of Christ being that onely fountaine of life, by which we are sustained in our spirituall warfare, hath by the malice of the devill, beene troubled g with all kindes of heresies, which the de­vill could possibly forge by the wits of his Instruments: whereas in all the false worships that have beene in the world, no questi­ons nor dissentions have beene, but every man wandred as hee was led, in the darkenesse of his foolish heart. And yet in all these here­sies, through the gratious direction of the Spirit of Christ, and the light of his word, the true faith hath prevailed, according to his promise, Math. 16.18. That all the devils that passe in and out at the gates of Hell shall not prevaile against it. From whence you may reason thus. That faith which onely hath beene attempted by all manner of heresies to bee corrupted thereby, and yet hath stood uncorrupted and unreproveable in the True Faith. But the Christian Faith onely is such. Therefore the Christi­an Faith onely is the true Faith, and consequently our Lord Ie­sus is the Saviour of the world; seeing in Him onely wee looke for redemption.

13. And this is that pole of the Loadstone whereto we may bee [Page 155] directed by every point within the compasse of the holy Scripture. And these pointers that follow are sufficient to shew it, Act. 2.36. Let all the house of Israel know assuredly, that God hath made that same Ie­sus whom ye have crucified, both Lord and Christ, Act. 4. v. 10.11.12. There is no salvation in any other: for there is no name under heaven given among men whereby wee must be saved, save onely the name of Iesus Christ of Naza­reth, whom God hath raised from the dead, Act. 16.31. Beleeve on the Lord Iesus Christ, and thou shalt be saved and thy whole house, Act. 17.3. Paul o­pened and proved that Christ must needes have suffered, and risen againe from the dead: and this Iesus whom I preach unto you is the Christ, Act. 18.28. He mightily convinced the Iewes and that publikely shewing by the Scrip­tures that Iesus was the Christ. 1 Cor. 3.11. other foundation can no man lay, than that is laid which is Iesus Christ, Gal. 1.8.9. Though we or an Angel from heaven preach any other Gospel to you than that you have received, let him be accursed.

Notes.

(a) HE to whom all the Prophesies.] This argument is the effect of that book which Lud. Crocius entitled Apodixis de Messia, which with some alterations and additions, hee might in part take out of Iust. Mart. his de­fence of the Christians to Antoninus Pius, out of Athanasius orat. de incarnat. verbi, and other of the Fathers, but most of all out of Hieronymus de Suncta Fi­de printed at [...]rancofurt 1602. by the name of Hebraeomastix. The authorities of the Talmud and other Rabins cited by them, I have of purpose omitted, and with many additions and proofes of the holy Scripture onely, have contented my selfe with this plainnesse and brevity which you see. But if any man desire to see those Iewish authorities, he may finde them there in Ficinus also de Christ. Rel. cap. 27. &c. in Postel. de orbis concord. lib. 1. cap. 3. and in many others. The authorities of the * Sibyls also,Yet those testi­monies fi [...]ted Lactantius well against the Gentiles, which you may read if you will Instit. lib. 4 ca 6. and such pompous learning I have neglected of purpose because the simplicity of the doctrine of Christ, and the certaine truth of this article, can no where bee had so plainely, truely and powerfully, as in the holy Scripture it selfe. And therefore having furnisht you with reason a­gainst the Atheist and Infidel, I leave it to your owne diligence to compare these Scriptures together as they are cited: they in the old testament shewing what was to be fulfilled in Christ: the other shewing the accomplishment of the same. * The Iewes acknowledge the authoritie of the old testament:See the diffe­rence of their sects in the 13 chapter of M. B [...]e [...]woods En­quities. and although they doe not beleeve the new, yet none of their most shamelesse R [...]bbies durst ever goe about to refute it, or shew the least untruth to bee therein. And al­though it were written in those times and amongst those people which did most violently fight against the truth thereof; yet was it so strongly confirmed by mi­racles, by the innocency of the witnesses, by the power of the holy Ghost, by the constant sufferings of the professors thereof, and by the selfe conscience of the persecutors, that all the power of the adversary could not discredit it. And although the Atheists ever have questioned the authority and certainty of the holy Scriptures, as you may reade in the great controversies thereabouts on both sides: yet the word of the Lord, and the truth thereof indures for ever, [Page 156] 1 Pet. 1.25. The answers to their chiefe objections against the old Testament you shall finde most briefe and plaine in Hen. Ainsw. additions to the annotations on the law, and the defence of the new in Mars. Fic. de Christ. Rel. cap. penult. And for your case you shall finde the most necessary questions hereabout handled in chap. 34. following.

(b) Gen. 49.10. The Scepter shall not depart from Iuda, nor a Lawgiver from be­tweene his feet untill Shilob come; and unto Him shall the gathering of the people bee.] It is strange to see what wretched shifts the wicked Iewes have to wrest the true meaning of this place rather than they will acknowledge the truth that they might be saved. Some will have this Shiloh to be Saul, others Ieroboam, some Nebuchadnezar, as you may reade in Pet. Galat. lib. 3 cap. 4. But being convin­ced by other prophecies and the authoritie of their owne doctors: they con­fesse that this Shiloh must be the Christ, and that hee is already come, but that hee shall not bee manifested till the time come that they shall be restored to their owne land againe, which though it bee true in a sort, as I shewed Reason 5. yet to us it is sufficient to marke the circumstances of the text, and thereby to remove all scruple and doubt. First the word Shiloh is interpreted, Her Sonne, because hee was to be the Sonne of a virgin without the company of any man. Then the other circumstance to whom the gathering or obedience of the peo­ple both Iewes and Gentiles should be, cannot agree to any of the aforesaid per­sons. For before the daies of Saul, Iudah had no governement more than any other tribe, and having never had any preeminence, it could not be said to loose it by Sauls being preferred to the kingdome. And although Ieroboam tooke tenne tribes from the house of David, yet the kingdome of Iuda did still continue a Kingdome. And although Nebuchadnezer ruled over many people, yet he sub­dued them by force, they gathered not unto him, as the word here signifieth, a willing obedience, and is therefore by Ierom translated, expectation, or wai­ting for: So that none of these could bee that Shiloh. Therefore their wisest doctors, and both their paraphrasts translate it, untill Messiah, or Christ come, the text is so plaine. But yet it may bee here questioned, how this Scepter or dominion continued in Iuda in the time of the captivity in Babylon, and like­wise in the time of the Machabees who were Priests of Levi, and yet ruled as Kings somewhat more than 160. yeares before Christ came. For certaine it is, that after Ianna Hirecanus the grandfather of Levi, who was the great grandfa­ther of the blessed Virgin, Luk. 3.24. none of the Stocke of David bare any rule as Prince, but the tribe of Levi swayed all, untill the time of Herod the great. To this it is answered, that by the marriages of the Priests with the tribe of Iuda and the family of David, as it is manifest in Iehoiada, 2 King. 11. and others, the rule might be said to remaine in Iuda. But descents in Israel, were accounted by the male-side onely, who is therefore called Zavar of a word that signifies to re­cord. And therefore in our Lords descent, though Tamar, Rahab, and Ruth are remembred for our comfort of the Gentiles; and to shew the constancy of Gods promise, His whole genealogie by his mother is reckoned up by S Luke in the seventy seventh generation: yet is the account by Ioseph his supposed Fa­ther called the Sonne of Heli, though hee were onely his Sonne in Law. And therefore the Rabbins affirme that in the time of the captivity the great coun­cell of the seventy elders instituted by God, numb. 11.25. did ever continue. And certaine it is, that the prince of the house of Iuda, Zorobabel of the line of David, was he under whom they did returne from captivity. But yet that either the one or the other had any authority or rule over their fellow captives in a forraine countrie, stands not with any practice or policie now in use; no nor after their returne from thence, as it appeares, Neh. 9.37. And although Daniel were a chiefe Prince in the Court, yet he procured the businesse of the king onely, as Lord Treasurer, Dan. cap. 6.2. or Chancellour, Dan. cap. 2.48.49. as Nehemiah [Page 157] and Mordecai by extraordinary fauour only procured the wealth of their people without any authority over them, but by speciall commission. But you will say, that the right of government remained still to the tribe: yea but Iacob speakes of an actuall Shebet that should still remaine. Therefore others answer, that the word [...] Shebet signifies either a staffe, a truncheon, or Scepter, the ensigne of authority, as used by leaders and commanders in warre who are therefore called [...] or [...] and so by a metonymia it may signifie authority: or else it signifies a tribe, and in this sence the tribe, or distinction of a tribe ne­ver departed from Iuda till our Lord came, whereas the ten tribes carried away by Salmanasar in the dayes of Hezekiah, were ever after utterly left out of all re­membrance in the holy records, see further in the 27. chap. R. 2. But concerning the cunning Scribe or lawyer (for so the word [...] signifies) brought up be­tweene his feet, as Paul at the feet of Gamaliel, it is most certaine that such a Prince never failed from Iuda till the time of Herod the great, who not being able to win the Iewes, either by his most sumptuous building of the Temple, or by his Largis in their famine, or by all the favours that he could doe them, to acknow­ledge his right to the kingdome by the gift of the Romans, because they daily ex­pected him that was to come of David; murdered their Sanbedrim and all the males that bee could finde of the house of David; so that he spared not his owne Sonne that was descended thence by his mother; burnt also the bookes of the ge­nealogy of their Kings, and afflicted them with other calamities, till they after thirty yeeres reigne of his, were compelled to acknowledge him their lawfull king, and then according to the promise was our Lord incarnate, that true Shi­loh, her only Sonne. But you say Shiloh may be interpreted his Son. I answer. The word [...] Shiloh by the consonants or substantiall letters signifies her Sonne, but by the vowell or spirit above it may signifie his Sonne: but because the van ר is wanting, it shall signifie his sonne that is invisible, and therefore our Saviour is both God and man. So there is no letter present, no letter wanting in the ho­ly word without a deepe mystery, higher than heaven.

c Dan. 9. v. 24. Seventy weekes are determined upon thy people, & vpon thy holy Cit­ty; to restraine transgression, to seale up sinne, to make reconciliation for iniquity, and to bring in everlasting righteousnesse; to seale the vision and Prophesie, and to annoint the Holie of holies &c. to the end of the chapter.

The more evident and plaine any text of Scripture is for the clearing of the truth of Christ, the more hath the devil laboured to darken it, and to pervert the truth thereof. And though by other texts of Scripture it be plaine enough to us, that this Iesus is the Christ; yet seeing no Scripture is so direct and punctuall as this for the certaine defignement of the time, the devill hath the more earnestly laboured to bewitch mens understanding, so that they have taken more paines to make the time uncertaine, nay some make it nothing at all belonging to Christ our Lord. The errours of the Iewes you may read in Pet. Galatinus lib. 4. cap. 14. to the 19. the contradictions of the Christians against the truth, and against one another you may finde in D. Willet his most diligent com. on Dan. Among the Iewes one Porphyry, because he saw the text was so plaine for the truth of Christ, suffering at the time appointed by this prophesie; said that there was no reckoning to be made of this text of Daniel, because he was no prophet, contrary to the consent of all other Iewes, and the manifest authority of the Scriptures, as you may reade, Eze. 14.14.20. & 28.3. Math. 24.15. wher his innocency, wisdome, & gift of pro­phecie are testified: others among them doe wrest the time concerning the end thereof. For the true Messiah not comming as they lookt for Him, in pompe and worldly glory; they stil looking for him that should come, according to their fan­cy, have made these weeks to mean, some 700 yeers, some 7. Iubilees; others 7. tens. And because many in Scripture are stiled by the title of Messiah, as you may reade Psal. 105.19. Esay. 41.1. and elsewhere, therefore some of them will have Cyrus [Page 158] to be meant hereby, some Zerobabel, others Iehoshua, some Nehemiah: but because neither the time nor circumstances accord, others will needs refer it to Agrippa, who was King when the Citty and Temple were destroyed by Titus. And I would the faithlesse Iewes had wandred thus alone, and that no Christian by his lifelesse interpretation had sided with them. But the circumstances of the text doe easily overthrow them. For this Messiah must bee [...] Messiah Naghid the Prince or chiefe Messiah: or of the word [...], Messiah that was to be manifested, that Messiah that was to be annointed with the oyle of gladnesse above all his partners, Psal. 45.7. because He received not the Spirit by measure, Ioh. 3.34. Moreouer who is he that can be that Holy of Holies but onely Christ our Lord, both God and man? who is hee that can restraine men from transgres­sion? that can seale up sin? that can cover iniquity? that can bring in eternall righteousnesses but Christ our Lord, in whom all the nations of the earth should be blessed? Therefore the text by these circumstances is tyed onely to the pro­mised seed, Gen. 3.15. which should utterly destroy the workes of the devil. But the errors and disagreements of the Christians have beene a great cause to with­hold the Iewes from the acknowledgment of the truth. For they have been more different in their opinions hereabout than the Iewes, who held constantly, that the beginning of the time, was according to the word of the Angel, in the first yeere of Cyrus, when they had liberty to returne, and to build the Citty, and Temple. But the Christians make questions whether from the going forth of the word from God to the Angel, or from the Angel to Daniel, or from the king who gave the commission to the Iewes, Gordomi. Chromol. cap. 15. pag. 237. And here againe out of Ezra, because it is said, chap. 6.14. that the house was fini­nished by the commandement of Cyrus, and Darius, and Arteshaste king of Per­sia; question arises whether these seventy weekes begin in the first yeere of Cy­rus, or of Darius Hystaspis, or of Artaxerxes Longhand; and whether in his se­venth or in his twentieth yeere. And here while every man is rich in his owne opinion, and prizes at an high rate his owne reading, and praises his Authors, and despises, as deceived or counterfeit, such as make against him; men have so puzled themselves by prophane stories, and the reckoning by the olympiads; that they cannot finde, as not where to begin, so not where to end the account: whether at Pompeies taking of Ierusalem, or at the birth of our Lord, or at his death, or with the destruction of Ierusalem, or in the daies of Adrian, when the Iewes were banished out of Palestina. And whether these sevens of yeares (for on that the Christians agree) be moone-yeeres, or Sun-yeeres; for such fine sub­tilties they are driven unto, who apply their wits and studies to make good their profane authorities. How much more necessary were it to hold constantly the li­mits appointed by the sacred Scripture, thereby to examine and reject the false­hoods of profane histories, according to the counsell of S. Peter 2.1.19. And al­though M. Lively Pers. mon. pag. 188. &c. to 193. have sufficiently refuted this fan­cy of moone-yeres; yet while hee sticks so close to the mudwall of these heathen stories, he is compelled to make this Messiah the Prince, to be another thing than that Holy of holies annointed. v. 24. Pers. mon. p. 175. & 200. and so for a full end of the controversie turnes this prophesie quite from Christ; because hee cannot see how it can stand with the just Chronology of the times, as indeed by his account it cannot. For whereas it is manifest by Ezr. 3. v. 8. &c. that the foundation of the house of the Lord was laid in the 2. yeere after their return from Babylon, in the se­cond of Cyrus, which he makes to be in the 2. yeere of the 55. olympiad, and was finished in the sixt of Darius, Ez. 6.15. with him Darius Nothus, in the second of the 90. olympiad, and yet were not the gates of the palace set up til the 20. of Ar­taxerxes of him surnamed Memor, in the fourth yeere of the 98. olympiad, the Iewes must bee very ignorant of their owne story, who said, Iob. 2.20. Six and forty yeares was this Temple a building, who by his account should have [Page 159] said 140. or rather 174. yeares: by which reckoning also Zorobabel must be 150. or rather 199. yeares old, when the building of the Temple went forward by the helpe of the prophets Haggai and Zach. though he were but 15 yeers old when he brought the people out of Babylon, see Zach. 4.9. So with him Christ is made to suffer in the fift yeere of the 65. weekes directly contrary to the grammar sence of the 24 verse: and the 70 weeks of Daniel are ended, by his reckoning, not in any remarkable event; but in the 37 yeere after Christs passion, three yeeres be­fore Ierus [...]lem, and the Temple were destroyed. Let them limp that list with their Olympi [...]ns, let them stumble and fall that so blend their profane learning with the holy Scripture, as that they make it voide of that which is the chiefe end thereof, that is the manifestation of Christ in the fulnesse of time, according to the promises. But see this goodly reckoning by the Olympiads, and how sure it is. Erasm. Schmid [...] proleg. in Pind. puts the first author of them Hercules the Idaean, one of the five Corybantes, that going from Crete to Elis, did there set up these games in the honour of Iupiter his nursling; which was not likely to be lesse than a thousand yeares before Iphitus, seeing his father Saturne was the Sonne of him who first brought inhabitants thither after the floud: after which Hercules be­ing intermitted, they were againe set up by Jupiter himselfe, for his conquest over the Titans. But what meant these Cretians to appoint their triumphs in P [...]l [...]ponnesu [...]? After Iupiter six renewers of these gamebales are accounted before Hercules the Sonne of Amphitruo, and after him, and Oxylus, and 400 yeeres in­termission, they were againe set up by Iphitus the King of Elis, and a solemne Mart or Fare for all strangers appointed, and the Olympiads changed from the fifth to every fourth yeere. And after this (forsooth) all accounts were exactly kept. Came such perfection so on the suddaine? But if it were so exact for ever after, as that wee must examine the times of the Scripture thereby; how is it, that the most eminent city of the world knowes not her originall better? which some put in the first yeere of the sixth Olympiad, other in the last; Mr. Livelie in the first of the seventh, but Mr. Lydiat from Fabius Pict. Varro, and others proves the first foundation of Rome by Romulus to have been in the first of the eighth O­lympiad. Now if a man should aske whether the Graecian account by the Olympi­ads, or the Romane, ab urbe condita, were the surer; I thinke no man that hath heard, O [...] G [...]ae [...]i semp [...]r pue [...]i estis, but would take the latter: for as the recko­ning by the Olympiads was vncertaine, so was it in no use till a little before the beginning of the Greeke Empire, L [...]dy. A. M. 3229 and therefore must the Ro­man account be more sure, because it was not in common use before Iulius Caesar, when learning began to spread, and men could not so easily range from the truth uncontrouled, A [...]m. 3258. Nay, such base or rather no account was there of this leaden ruler of the Olympiads, that the author that described almost all the rec­konings used among the Greekes from Caecrop [...], about 700 yeares before Iphitus, and his Olympicks, though he remember Cyrus, and Croesus, and Marathon, and the yron myne found in Crete, and the coinage of money in Aegina, and forgets not any wake, or horse-race, or poet, or fidler of note, and conti [...]ues his account to Seleucus Callinicus, within 180 yeeres of the uttermost end of the Grecian Monarchie, above 530 yeeres after these Olympiads, though hee were a neigh­bour thereto, and takes the Isthmians in his way, yet is there in him not one word of this goodly reckoning, that now is growne so bold, and dares to lye so loud, as to silence the voice of the holy Scripture, See Ma [...]m. Acundel. pag. 6. &c. Beside this, these Olympiads are discredited in themselves, Mr. Livelie gives their beginning 775 yeeres before the birth of Christ, that is, in the yeere of the world 3154. Suidas in the raigne of Salomon, about the yeere 3010. Calvisius in the yeere 3174. others in 3187. Mr. Lydiat put them to the yeere 3229. More­over, Iphitus they say, was not the onely restorer of them, but with him Lycur­gus the Law-maker of Lacedemon; yet authorities there be that make Lycurgus [Page 160] 108. yeeres elder than the first olympiad of Iphitus, Lydiat but 97. A. M. 177 [...]: other that make him more than 80. yeares after. Moreover in this time of Dani­el, here made uncertaine by these olympiads, that deadly Peloponnesian warre continued twenty seven yeares betweene the Lacedemonians and Athenians: now aske any merchant what Mart he would hold in that place which was the tho­row fare betweene them both: yet to make all times agreeable to these olympi­ads, the overthrow of Babylon must be in the fifty five olympiad in the first yeere of Cyrus, after which he raigned thirty yeares as M. Lively accounts, pag. 47, &c. But M. Lydyat, and with him others of better account, puts the taking of Baby­lon by Cyrus to the 24. yeare of his raigne in Persia, and but seven yeeres before his death, De emend. temp. ad Annum Mund. 3469. as others 3472. from all which uncertainties, and oppositions, I have onely to conclude thus much. Let God be true, and every man a liar. For why should these Gibeonites the profane stories trouble the congregation of Israel? Let them draw water for the service of the Tabernacle: but let them not appoint the services. And if God did chuse the Fathers, the high Saints till Abraham, and of Abraham, Isaack (for in him should the seed be called) and of him Iacob, and made his seed to be a peculiar people to himselfe, onely for his sake who was to come of Iuda: and for the ma­nifestation of the truth of his promise to Adam, recorded most precisely the times from Adam to the promise made to Abraham by the ages of the Fathers 2078. yeres when Abraham by faith forsook his country, Heb. 11.8. Ʋr of the Chaldees, Act. 7. v. 2.3.4. aged 70. yeeres, yet some men begin this account five yeeres after at the death of Terah, not well interpreting the word, Gen. 12.1. said, for had said, though it be not unlikely that God called him a second time out of Charran into Chanaan, See Iohn Speed Cloud of witnesses, Chap. 4. and. 5. and from the pro­mise unto the Law foure hundred thirty yeeres, Exod. 12.40. Gal 3.17. then from the Law to the Temple built by Solomon foure hundred eighty yeeres, 1 King. 6.1. and from this fourth yeere of Salomon wherein the Temple began to be built, by the exact record of the raigne of the kings of Iuda and Israel, foure hundred eight yeeres till Nebuchadnezzar, who in the first yeere of his reigne, and in the end of the third of Iehoiakim, besieged Ierusalem, and tooke it in the fourth of the said Iehoiakim, when the seventy yeeres of the captivity began, Iere. 25.1.18. Dan. 1.1. compared with Dan. 2.1. If the times (I say) were ex­actly accounted so farre; shall be so wicked as to thinke, that the Spirit of God began there in the end of the time to forget, or neglect that which had beene so long expected; that for which onely the record of the times had beene hitherto so exactly kept? that which was the sure stay and anchor-hold of all the faith­full? For if this Christ bee not Hee, in whom all the Scriptures are fulfilled as­well for the time, as for all other circumstances, we are yet with the Iewes to looke for one that is to come. But shall we to uphold the authority of hea­thenish records, disagreeing betweene themselves from 130. yeeres to 329. in the Persian monarchie onely, disanull or question the authority of the holy Scripture? Therefore that the linkes of that golden chaine which all the gods can neither breake nor weaken the hands of him that holds it, [Illi. Θ.] be right­ly fastned one in another: to that period of the seventy yeares beginning with the first of Nebuchadnezer, and ending with the Chaldean Monarchy: put those seventy weekes, or seven of yeares, and so these foure hundred and ninety yeares having a certaine beginning in the first yeere of Cyrus in Babylon, accor­ding to that which Esay prophesied of him (not Histaspis, not Longimanus, much lesse of Nothus, or Mnemon) above an hundred yeeres before hee was borne, chap. 44.28. and Ier. 29.10. they shall likewise receive a certaine ending according to the message of the Angell, at the death of our Lord. The exactnesse of which account may appeare first by the Subdivision of the whole time, vers. 25. first into seven weekes, a troublous time of [Page 161] fortie nine yeeres to build the citie, the Temple, and the wall, as you may reade at large in Ezra and Nehemiah: then into sixtie two weekes a more trou­blous time, not onely in respect of the perpetuall warres betweene Syria and Egypt, Palestina being the thorow-fare to both, and in particular of the cru­eltie of Epiphanes, that compelled them to idolatrie; but also of the often and great changes of their state. First their Princes of the familie of David failing, then they of the Maccabees, after that they were conquered of the Romanes, and lastly enforced to acknowledge subjection to Herode and his posterity. Of which most heavie and troublous times you may reade Dan. 11. the bookes al­so of the Maccabees, Philo, Iosephus, and of late writers the briefest (and there­fore I thinke the best) Eberus. The last part of this division of the sevens of Da­niel is in the twenty seven verse, one weeke; in the end of which last weeke, he should cause the Ceremoniall Law to cease, & confirme the covenant to the Many [...] Rabim. ך Romains. ב Babylonians. ר Iav [...]ns or Grecians. ם Medes and Persians, for in every one of these chiefe Empires the expectation of the eter­nall kingdome was proposed, Dan. 2.44. and 6.26. and whosoever had faith in the promise of God was accepted of him.

A second argument for the precisenesse of Daniels account, is from the forme of the words, Seventie weekes is cut out, a word plurall is joyned with a singu­lar; shewing an agreement of the whole in every part thereof.

A third argument may bee from the observation of the time of the evening sa­crifice (for here is no word emptie or in vaine) which as it was answerable to the time of Adams fall, to the institution of the Passeover; so should Christ by that offering of himselfe once, make satisfaction for the one, and finish the other, that the lifting up of his hands on the Crosse might bee as the perpetu­all evening sacrifice, Matth. 27.46. From whence I gather, that from the last day of the seventie yeeres captivity, the first of the going forth of the com­mandement from Cyrus, from the evening of that same day, these weekes were to receive their uttermost date, in the suffering of Christ, that the truth of the promise of God might bee according to all his workes, in number, weight, and measure, as it is said, Exod. 12.41. and 51. At the end of the foure hun­dred and thirtie yeeres, in the selfe same day, God brought out the children of Israel out of Egypt.

Fourthly, and if this time of our Lord had not beene thus defined and certaine by this prophecie, for the time of his suffering, upon what ground did our Lord preach, Marke 1, 15. The time is fulfilled, and the kingdome of heaven is at hand. Upon what ground could Saint Paul say, Gal. 4.4. But when the fulnesse of the time was come, God sent forth his Sonne? If there were no time in all the Scripture limited which was to bee fulfilled? and if there be any other fixed for the death of Christ, let it appeare; how also was his reprehension of the blind­nesse of the Scribes and Sadduces just, that they could not discerne the times of the Sonne of man? Matth. 16.3. Luke 12.56. But by this account, from the de­liverance out of Babylon, they might precisely know the time of his suffering, as Rabbi Nehumiah the Sonne of Hacana said, that hee wanted but fiftie yeeres, to the dayes of Messiah, as Galatinus writes out of the Talmud lib. 1. Cap. 3. So Symeon, sirnamed the Iust, understanding the text of Daniel aright, for his hopes sake found that favour from God, that he should not see death till he had seene the Lord, Luke. 2.26.

I, but Nehemiah had commission to build the wall of Ierusalem in the twenti­eth yeere of Artaxerxes, otherwise called Darius Longhand, Nehem. 2. And it is plaine by the words of the Angell, Dan. 9.25. that the account of the seventy weekes must begin from the commission to build the wall, and so forraine hi­stories will accord with the Angell: a shrewd blocke whereat many have stum­bled; but the building of the wall, is no limit of the time, but a thing to bee [Page 162] done in those troublous times, ver. 25. Beside this, forreine histories will not so accord to the death of Christ from thence, neither by Moone-yeeres, nor Sun-yeeres, nor with exclusive or inclusive, Pers. M [...]n. pag. 183, &c. But suppose that by some beggerly shift, some likely agreement were made, yet from the end of the seventy yeeres captivity to this twentie of Artax [...]xes are fourtie nine yeeres at the shortest reckoning: now would I aske, with what faithfulnesse the Angell discharged his message, if being sent to give Daniel skill and under­standing of the time (for that onely was the thing whereof the Prophet was ig­norant) hee should by foure hundred ninety, give him to understand five hund­red thirty nine, or as some will have it five hundred ninetie two, or any other number; and neither in the whole nor in the parts give him the least inc [...]li [...]g of any such reckoning? Gordon. Chronol. Cap. 19. thinkes that here is obscuritie sought out of purpose; and that Daniel was still ignorant of the time. I say that this answer is cleane contrarie to the profession of the Angell in the 22. & 23. v. Was his comming to give him skill and understanding, and would hee blinde him in obscuritie, binde his understanding unto falshood, by giving him one number for another? he durst not doe it, it was against his nature; neither dare I beleeve the Iesuite. Beside, where Daniel is ignorant, he professes it, as chap. 12.8. but here is not a word to that purpose. But I answer, that the strength of this objection depends onely upon the ill interpretation of the text: for the words in 25. verse From the going forth of the Commandement to restore and build againe Ierusalem, as the old Latin hath it, Vt iterum aedificetur Ierusalem, that Ierusalem may be built againe, were in our former bibles (much better) to being againe as Montanus, ad faciendum reverti, to cause the people to returne: for the word [...] to returne in the neuter signification, in the conjugation here used is active, to make to returne. Now who were to bee made to returne, but they that had gone from thence? But take it at the hardest, to restore and to build, or to build againe, should not they build, that should enioy it and dwell there? so that of force these words must have reference to that word from Cy­rus, who gave the libertie to the people to returne and to build their Temple and the citie. And all the commissions in the favour of the Iewes which were af­ter Cyrus, were onely to strengthen and make good that first grant of Cyrus, as it is manifest Ezech. 6. and 7. and Nehem. 2.8. For the freedome of the people was the maine and first thing, and for their convenience the building of the citie; first their owne houses for necessitie Ezech. 3.7. Hag. 1.4. then the house of God for his service, Ezech. 4.3. and lastly the wall of the citie for their securitie, Neh. 1.3. the freedome & liberty of all this was granted by Cyrus as it appeares Ezech. 44.28. and 45.13. 1 Chron. 26.22. Ezech. 1.2. and accordingly about five thousand of the people returned: and the foundation of the Temple was laid in the second yeere after their returne, and by the malice of their enemies hindred, till by the encoragement of the Prophets Haggai and Zacharie the buil­ding of the Temple went forward in the second yeere of Darius (most likely) Hystaspis, as Iosephus, Mr. Calvin, Lydyat, Pererius, Gordon, and others affirme. But especially Ezra observeth precisely the difference betweene Darius under whom the Temple was finished, and Artaxerxes in whose seventh yeere he came to Ierusalem with a certaine Caravan of the Iewes, about 1600 Ezech. 7. And in the twentieth yeere of the same Artaxerxes, Nehemiah had a further comis­sion to build the wals, and brought none of the captivity with him, but was compelled to desire a Convoy of the King; neither did hee build any thing be­sides the walls: for as for timber for any houses, hee had not a sticke, onely by speciall grace hee had out of the kings Parke timber for the gates of the citie, for his owne house, and for the gates of the palace or court of the Temple. Ne­hem. 2.7, 8. And from the foundation to this time were fortie sixe yeeres Iohn 2.20. fully complete, though the body of the house had beene finished foure­teene yeeres before, Ezech. 6.15.

Therefore I say, first, that seeing the Temple was already finished, and the citie wanted not houses, but inhabitants, Nehe. 11.1.2. it may appeare easilie how far this one act of building the wall was from that which was spoken of Cyrus, both by Esay and the Angell. Secondly, and because the Iewes were alrea­dy returned from Babylon, and that none returned with Nehemiah. And thirdly because the wall was the last thing performed in the end of these troublous times of the first seven Sevennits, or 49 yeeres of which the Angell spake, it is impossible, and contrary to the very record of the holy Scripture, that these foure hundred ninety yeeres should take their beginning in the twentieth of Artaxerxes or at any time either after or before, but onely at that time when Zorobabel fanned Babel, and brought out the people thence. Hee that will see more to this question may reade Dr. Willet whom I cited before, and Ioh. Speed Cloud of witnesses, Chap. 5.

(d) Haggai 2.9. The glory of this latter house shall bee greater than of the former, saith the Lord of hosts, and in this place will I give peace. What the statelinesse and magnificence of Solomons Temple was, himselfe exceeding all the Kings of his dayes both in riches and honour; the Temple among the most sumptuous buildings being the most excellent, and about which he tooke most care; his fa­ther David a Prophet, as himselfe having described the paterne to represent that Temple not made with hands wherein the king of Glorie would dwell, may ea­silie be thought to bee such, as the wisest, richest, and most glorious king of the whole world could make it. But lest wee should not conceive sufficiently there­of, the bookes of the Kings, and Chronicles doe enlarge our understandings by the imployment of almost two hundred thousand men for seven yeeres and [...]o halfe; by the descriptions of the materials and their preparation; the roofe [...] ing set with precious stones, the walles overlaid, yea the very pavement and hinges of the doores being of pure gold; so that no historie remembers the like building both for cost and workmanship. Now what this second Temple buil [...] by a small band of poore captives in all but fortie two thousand three hundred sixtie, beside their servants a wretched number of seven thousand three hundred thirtie seven, and that in a desolate countrey, amidst so many enemies that hin­dred their building, was like to bee in comparison of Salomons, every man may easily conjecture. And therefore this Prophet saith, Chap. 2, 3. That this new built house in comparison of the former was nothing, as you may further see, Ez. 2.12, 13. Was this house then more excellent in respect of the ornament or priviledges? God promises by his prophet Chap. 1. v. 8. that he would take pleasure in it, and that hee would be glorified. Where the word [...] ecabd by the want of the letter ה which in number signifieth five, and in sence would be translated, I will glorifie it; is supposed by the Rabins to intend the want of five things in this latter Temple which were in the former, First the Ark with the covering and Cherubims, secondly, the fire from heaven, thirdly, Shecinah, or the Divine presence manifested in the oracle, Levit. 16.2. Numb. 7.89. 1 King. 6.5. Fourthly, the holy Ghost, which spake not by any Prophet after this Dari­us in whose dayes the Temple was built, fifthly the Ʋrim and Thum [...]nim. And this many of our learned doe embrace, as you may reade everywhere: but Pet. Galat. lib. 4. Chap. 9. cites the booke [...] yoma, or of dayes interpreting the five things to be. First the Arke as before: secondly, the pot of Manna: thirdly, the oyle of anointing: fourthly, the rod of Aaron: fiftly, the box with the offering of the Phlistines, by the side of the Arke. But the author of that booke was too carelesse, as it is apparent, 1 King. 8.9. 2 Chron. 5.10. where it is directly affirmed, that nothing was in the Arke but onely the two tables of the Law. And is it likely, that the offering of the heathen should bee brought into the most holy place, before Christ had entred thereinto? But howsoever, seeing by all confession it appeareth that this house was not to bee compared with that [Page 164] of Salomon, either in outward beautie, or in riches, or in outward holinesse, being so often and grievously profaned by Heliodorus, the agent of Selencus, then by his brother Epiphanes, who set the image of Iupiter in the Temple of God, and enforced the Iewes to forsake their Religion; after by Pompey, by Crassus and others, or in the other high and heavenly ornaments and priveleges, the glory thereof must needs consist in this, that the Lord of glory, the Messiah and Saviour of the world would glorifie that Temple with his presence, and in that Temple preach peace with God, by his owne satisfaction for the sinnes of the world. You may reade hereto, Ioh. 8.12. to the end, and chap. 10.23. to 40. and 18.20. And thus the substance being more excellent than the shadowes, and Christ by his suffering having finished the ceremoniall Law in the time while this house did stand, according to this prophecie, it is necessarie that this Iesus be the promised Messiah, seeing this house stood but fourtie yeeres, the time of repentance and no more, after the death of our Lord.

(e) Haggai 2.7.8. Yet one little while and I will shake the heavens and the earth; 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.

Marfilius Ficinus de Rel. Christ. cap. 27. interprets this place too slackly according to the letter onely, understanding by the shaking of the heavens, that Starre which conducted the wisemen at the birth of Christ, and a supposed Ec­clips at his death. The Evangelists tell us of a darkenesse over all that land, but no author of sufficient credit avowes any Ecclipse of the Sunne in the full Moone whenSee praef. Iac. Christ. in Cat. Palast. pag. 2 [...]. the Passeover was kept: by the shaking of the earth he understands that e [...]thquake at the suffering of Christ, and another mentioned by Iosephus. Hi­ [...]rto also he brings the taxing of all the Roman provinces by Augustus Luke 2. and the rebellion of Iudas of Galilee, mentioned Acts 5.37. By the moving of the Sea, hee meanes the miracle spoken of, Mar. 4.35. and Iohn 6.16. to 22. when by his word our Lord commanded the winds and seas, and they obeyed him. And if this interpretation had rested with Ficinus by profession a Physician, by sect a Platonick, I had said nothing; but seeing other profest Divines, and they not of the least account, doe follow him herein, as Crocius aforesaid, I thought it fit to cleare this text rather by that interpretation which the Apostle makes hereof, Heb. 12.26, 27. which is directly to this purpose for which I cite it, where by the shaking is signified the removing of those things that are shaken, that they which are not shaken may remaine. Now the whole drift of that Epi­stle is to prove that the Law had but the shadowes of things to come, but the body was Christ. Therefore by the heaven understand the Ecclesiasticall estate of the Iewes as it was ordered under the Law, and at Christs suffering utterly finished: for the Law made nothing perfect, but was onely the bringing in of a better hope, Heb. 7.19. and Chap. 8. all. By the earth understand the civill po­licie, which was likewise so shaken by the Romans, that they had not power to put any man to death, Iohn 18.31. And after by Adrian were they utterly scat­tered from being a people. These things then being thus shaken, and by the shaking removed; the sacrifice of Christ and his kingdome must remaine, that he may be yesterday, and to day, and the same for ever, Heb. 13.8. that is, be­fore the Law, and under the Law, and after the Law; the onely Mediatour betweene God and man. And as it was with the Iewes, so likewise the in­habitants of the Islands of the Sea, and of the maine land, were to bee shaken, that they might forsake their service of dumbe idoles, to serve the living God, Acts 14.15. 1. Cor. 12.2. that so our Lord might bee the desire and joy of all nations, and the Scripture fulfilled, which saith, Rejoyce thou barren that bearest not, breake forth in joy thou that travellest not; for the desolate Church of the Gentiles, hath many moe children than shee, the Synagogue of the Iewes that had the husband. Esay 54.1. For he came unto his owne, but his owne received him [Page 165] not, Iohn 1.11. And therefore was hee made a light unto the Gentiles, unto the uttermost ends of the earth, Esay 49.6. Acts 13.46.47. that is to us, even to us of this Island, utterly removed from all the world beside. Glory be to thee, O Lord most high.

(f) Gen. 49.5, 6. Simeon and Levi brethren, their swords are the instruments of violence, Into their secret let not my soule enter, Let not my glorie be united to their assem­bly: for in their rage they slew the man, and in their selfe will they houghed the oxe.

The interpreters differ in the translation of this text, first about the word [...] mecherotheikem which some bring from the roote [...] chur a furnace or crucible, but translate it, in their habitations, as if it descended of [...] ghur to sojourne or dwell as a stranger, others derive it of [...] machar which among other things signifies a sword; and may well bee the theame of [...] machaers in Greeke a sword; by which word Arius Montanus doth translate it most fitly to the sence, and without any understanding of the word (in). Ano­ther difference is about the word [...] shor, which being pronounced shur, sig­nifies a wall, and for the authority of the Chaldaean Paraphrast is by many inter­preted, they pulled or digged downe the wall. In which sence though it agree well to that purpose for which I cite it; that the high Priests of Levi, and the Scribes of Simeon, through their malice and violence against our Sauiour caused him to die, & so in their selfe will pulled down the wall of partition between the Iewes and Gentiles: yet the word being pronounced shor, as it is pointed in this place, doth every where signifie an oxe, and so with [...] which signifies to pull out by the rootes or to cut a sinew, as it is used 2 Sam. 8.4. and 1 Chron. 18.4. Hee boughed their chariot horses, is by the Greeke and some other good interpre­ters here turned as you see [...] they houghed the oxe; neither is there at all any mention of digging downe a wall, Gen. 34. where this deed of the sonnes of Iacob is recorded, but that they made spoile of all their cattell. And although the other sonnes of Iacob were actors in this businesse; yet was it by the instigation of Simeon and Levi, as the whole multitude before Pilate were perswaded by the Priests and Scribes to aske Barabbas, and to kill the Lord of glory. Now concerning their scattering among the other tribes; of Levi you may reade Ioshua 21. of Simeons scattering in the cities of Iuda, of Dan, in mount Seir also, and the countrey of Amalek, you may reade Ios. 19. and 1 Chron. 4. from verse 24. to the end. And as the Levites though di­spersed, yet for their zeale in avenging the idolatrie of the Israelites, Exod. 33.26.7, 8. had this honour from God, to teach Jacob his judgements, Deut. 33.9, 10 so the Simeonites likewise tooke this honour to themselves to be teachers of the law in the Synagogues of Iacob, as the Levites in the scholes of Israel, as the Thar­gum of Ierusalem hath recorded, and by these was that fulfilled which Iacob here prophesies concerning the man of men slaine by them, and that oxe the great sa­crifice for the sin of the whole world, sinew-cut or deprived of all strength or life as concerning his flesh, which fact of theirs the Patriarch doth so detest, as that neither his tongue nor thought should give consent thereto. For although the ignorant multitude thought that the Messiah should come in worldly glory; yet the Prophets knew that his kingdome was spirituall, and that by his death they were to be freed from death, and him that had the power of death, to whom they were subject because of sin. And therefore was it that Davids heart smote him when he had cut off the lap of Sauls garment (for Saul was a figure of Christ) lest by that fact he were likewise a paterne of them, and so in some sort parta­ker with them of whom he prophesied, Psal. 22.18. They parted my garments among them. But you say the Scripture is not to bee strained, for by that meanes everie thing may be made of any thing: but there is one onely sence of the Scripture, and that according to the letter. I Answer: Our Lord saith, That Moses writ of him. Can you shew it by the letter? hee said [Page 166] indeed, A Prophet shall the Lord raise up unto you from among your brethren like unto mee, him shall ye heare. So he raised up David, Salomon, Esay and the rest, and they did heare and beleeve them; but him whom the Father sent they beleeved not, Iohn 5.38. Therefore this was not hee of whom Moses wrote. Is this your li­terall understanding? He saith also, that Ionas was a signe of his buriall, and yet there is not a letter of it in all the booke of Ionas. Adam said, This is now bone of my bone, and flesh of my flesh, and therefore shall a man leave his father and mother, and shall bee joyned to his wife. Saint Paul from hence Eph. 5.32. and Heb. 2.14. c [...] ­cludes that seeing the children were partakers of flesh and blood; therefore the Mediator also must be incarnate. But hee could not prove it by the letter, and therefore hee calls it a great mysterie. So then there is a mysticall sence of the Scripture, as well as a literall. And the mysticall is rather to bee taken in this place; because the Patriarch himselfe in the first verse of this Chapter, promises to tell them what shall befall them in the last dayes. Now it is manifest, that of the three estates of the Church: First, under the law of nature: Secondly, of the ceremonies: thirdly, and of grace; that of grace onely could bee called the last dayes. For the estate of the Church under the law of nature was the first, and not utterly finished, till the tables made of the unknowne matier were broken, Ex. 32.16.19. and then began the law of the ceremonies when the same words were againe written in the tables of stone which Moses hewed, Exod. 34.1. which middle estate also lasted untill the Gospell of repentance was preached by Iohn the Baptist, and was utterlie finished in the Consummatum est, Iohn 19.30. and then began this last estate of grace, called the last dayes, as it is manifest, Ioel 2.28. compared with Acts 2.17. and Hebr. 1.1. and 1 Iohn 2.18. So that this prophecie of Iacob, though it were in some sort fulfilled as concerning their dispersion in the second state of the Church, as I shewed; yet the uttermost accomplishment of their foule offence in slaying that man, fi­gured by their crueltie toward the Sychemites, could not bee till the last dayes when Christ was manifest in the flesh. Compare herewith (if you will) Iacobi Brocardi Myst. cap 1.49 and note (b) on Chapter 13. number 7. And hee that followes that rule of one onely literall sence, as hee makes no difference be­tweene the historicall bookes of the Old Testament, and any other true hi­storie, so doth hee deprive himselfe of that hope and comfort which he might receive by them concerning Christ, and makes them frustrate of their chiefest end, and directly gainesayes that of the Apostle, Heb. 1.1. After sundrie sorts God spake in times past to the Fathers. See Iacobi Brocardi praefat. in int [...]pretat. Bib. fol. 25, 26, &c. if their doings and sufferings were not predictions of the suffe­rings of Christ, and of the glories that should follow.

How much better was that saying of the father? The new Testament is hid­den in the old, and the Old is manifest in the New.

But you say, by these allegoricall and mysticall sences of Agar and Sinai, and the like, any forrein sence may be concluded. I Answer, The Scriptures being to give us hope and comfort in Christ, there is one rule for their interpretation, which out of Saint Peter I remembred even now, that the interpretation be to manifest the sufferings of Christ, and thereby our deliverance from the punish­ment of our sinne: or the glory of Christ, and therewith the hopes that are laid up for us in heaven. And what allegoricall, mysticall, or anagogicall sence soe­ver is brought in beside this rule, the rule of our holy faith, is as easily thrust out, as it is brought in. And this is the true Cabala of the Scripture both old and new.

Troubled with all kinde of heresies] The heresies or errors about this truth of our Lord Christ incarnate are in briefe of three kindes. The first, concerning the person, who was this Christ: the second concerning His nature and being: the third concerning the attributes or proprieties of his being. The most anci­ent [Page 167] heresie concerning the person of the Messiah was that of the Herodians, of whom you reade in the Gospell, Matth. 22.16. Marke 3.6. These, as Epi­ [...]anius remembers Panarii lib. 1. held that Herod the sonne of Antipater the Idumean was the true Christ promised to the Fathers, because the scepter did utterlie cease from Iuda in his time: but the gathering of the nations was not to Herod, as Iacob prophesied, so their heresie vanished. Hitherto you may bring all those false glosses of the Iewes who turne the prophecies fulfilled in Christ, to other persons, as to Ezechiah, to Zorobabel, to Nehemiah, to Iehoshua, and to others, as they thinke fittest to mocke of the holy oracles from the true Mes­siah, as you may reade in Pet. Galat. lib. 4 cap. 17. and in the note (h) above. But their greatest mistaking was in their counterfeit Messiah, who from Numb. 24.17. called himselfe Barch [...]chab, that is, the sonne of the Scarre, of whom they were foretold by our Lord himselfe, Iohn 5.43. If another shall come in his owne nam [...], him ye will receive. But it cost them the d [...]struction of their citie by Titus, and so many miseries as ensued thereon. Such another Barch [...]zib [...] they had in the dayes of Adrian, by whom after the slaughter of innumerableThey ci [...] the author of the booke Iu [...]h [...]sia for t [...]i [...]e so many as went out of Egypt. Postel. de orbe cond. w [...]ites 600000 of both these you may reade Galatin. lib. 4. cap. 21. per­sons, they were utterlie chased out of their countrie, and not so much as the name of their citi [...], f [...]m his owne name called Aelia, left unto th [...]m; and thus have they lived i [...] banishment ever since. But the lewdnesse and follie of other succeeding hereticks did equall this of the Iewes. And first that of Simon the Witch, who gave out himselfe to bee the Christ, which though Augustin [...] affirme in so many words, yet Tertullian, and Epiphanius have onelie so much in effect, that hee was that virtue and great power of God as you reade, Acts 8.10. How great then was his schollar Menander? who to all the falshood of his M [...]ster added this, that hee was greater than Si­mon, Epiphanius in Pan. The hereticks called the Sethians, held that Christ which was borne of the Virgin Mary, was no other then Seth, named Gen. 4. the sonne of Adam. The Ophites held that the Serpent which deceived Eve, was Christ, as Augustine saith: but neither Irenaeus, Tertullian, nor Epi­phanius affirme it. But Augustines authoritie alone is sufficient to make us thinke that the Maniches held that the Serpent which taught Eve knowledge, and came in the last dayes to save the soules of men, must needs bee Christ. But these sotteries were so sencelesse, as that they neither lasted long, nor spread farre. But the enemie of mankinde would not suffer the fountaine of life, the sincere doctrine of Christ to bee untroubled, and therefore beside these heresies concerning the person, who was that Christ promised to the Fathers, hee brought into this faith, which wee hold concerning Christ the sonne of the Virgin Mary, such confusion of opinions concerning his nature and properties (for his offices are in question now) that Mahumed, Alcoran Cap. 20. rejoyced in himselfe that hee was delivered from the opinions of the Christians, so monstrous in themselves, so contrarie one to another, that the verie enemies of these heresies were in confusion thereabout, and as here and there contrary one to another, so sometime to themselves. You may reade if you will, the stories of the hereticks in the Fathers, Irenaeus, Epiphanius, Theo­doret, Isidore, Eusebius, Ruffinus, and other historians of the Church, and in briefe, he that gathered from them all, the commentator on Aug. de haer. I, for avoiding of confusion, will remember as occasion is, the heresies under the name or names of the most famoused authors or defenders therof, and that without respect either of the time wherein they lived, or other opinions which they held beside: for I write not the historie of the wars, but the triumph onely of the Christian faith.

1. The Monophysitae or hereticks which held but one onely nature in Christ, were of divers families: for Eutiches, while hee went about to refute Nestorius, who held as two natures, so two persons in Christ, confessed that Christ was of two natures God and man before the uniting of them both; but after the [Page 168] union of them, they became as one person, so one nature: because the manly being was utterlie swallowed up of the Divine, and changed thereinto, as a drop of vineger in the Sea doth utterly loose both the taste and being of vineger. This the Armenians and Iacobites heretofor [...] have held, but now they are re­turned to the true faith. Mr. Brerewoods Enquirie pag. 154. and page 173. Eua­griu [...] hist. Ecclesiast. lib. 4. Cap. 9, 10, 11. charges Anthimus Bishop of Constant. Theod sius Bishop of Alexandria, and Severus, to have taught one onely na­ture in Christ; but what or how, he shewes not. But you may finde in Theodo­tus the [...]e [...]der Collect. lib. 2. that their heresie was one with this of Eutyches.

2. Ap [...]llinaris as others, Apollinarius contrarily upon that text of Io [...]n 1.14. The word b [...]cam [...] flesh, held that in Christ the flesh and the word were c [...]nsubsta [...] ­tiate, or made one substance, so that somewhat of the word was turned into flesh, not remembring the interpretation which followes in the same place, that the word made his tabernacle or dwelling in us.

3. The Timotheans said, That of the two natures thus united in Christ, a third thing must result, which is neither very God nor very m [...]n, but a confused effect of both natures. And this third being the Theod [...]sians held to be mortall; but the Armenians hold it to be immortall, and no way subject to any suff [...]ring. The Cophti in Egypt hold but one nature in Christ, not by commixture to cause a third being of both, but interpret their meaning according to the true faith, Brerewood Enquir [...]e. Cap 22.

4. But on the other side, Ebion, Carpocrates and Theodotion affirmed that Christ was pure and onely man, begotten by Ioseph of his wife Mary, as other children, and that God was in him, as in Peter or Paul, or any other man, and by a greater progresse in virtue, hee came to be more righteous than other, be­cause he received a more noble soule than other men, by which he knew and re­veiled heavenly truths, and by an assisting power of God, he wrought miracles, as Moses or other of the Prophets had done before. This heresie the Socinians, as Wentz. à Budowecks doth charge them, have renewed of late; yet after by him it seemes, they are come to yeeld unto Christ as much as Arius.

5. Artem [...]n, Theodotus of Byzant. or Constantinople, Paulus of Samosata, and Photinus held that Christ had no being before hee tooke beginning of his mo­ther, and so was onely man by nature, but that God, which Epiphanius ex­pounds the Word, descended into him: which error Athanasius Epistola de in­carnat. contra Paulum Samosat. holds to be all one with that of Carpocra [...]es.

6. Cerinthus to that progresse in virtue of Ebion and Carpocrates, a [...]ded this, That Christ, which hee interpreted the holy Ghost, descended into Iesus the son of Mary, when he was baptised in Iordan, and made knowne unto him the Fa­ther, whom hee knew not before; and hence it came to passe that Iesus after­ward did such great miracles, because Christ was in him. Thus of one hee made two Mediators, one Iesus wherein Christ was, and another Iesus without Christ: for hee added that Iesus suffered and died, but that Christ without any suffering flew backe to heaven; as Colarbasus also after him did teach. This Cerinthus is that hereticke as saith Epiphanius, that troubled the Church in the Apostles time, affirming that the Gentiles ought to bee circumcised, and keepe the Law, which heresie of his the Councell of Ierusalem determined, Acts 15.

7. The hereticks called Alogiani, because they denied Christ to bee God the Word, hold in effect as much as the former concerning his nature, but yet de­ny not, but that for his great grace and virtue he was made the Mediator for other men. But the writings of Saint Iohn they vtterlie denie; because, say they, the other Evangelists doe no where call Christ the Word. Answer. But they call him, and prove him to bee God, as Matth. 1.23. God with us, from whence is the gift of pophecie, and power to cast out devils, Matth. 7.22. so Marke 1.24. The devils confesse his power, and him to be the Holy one of God. And Luk. 1. [Page 169] 34.35. The Angel professes that holy thing which was to bee borne of the Virgin, to be the Sonne of God. All his glorious miracles prove as much, which were neither wrought by the power of Baalzebub, as the old Iewes, nor yet by magicke, or by the meanes of the Cabala, as the later Iewes affirmed, but onely by the power of God, as our Lord himselfe proves by an unanswerable argument, Luk. 11. [...]rs. 14. to 23.

And these are the most famoused heresies of them who held but one nature in Christ, [...]i [...]ine as Eutyckes, who changed the humane nature into the divine: or humane; as Apollinarius, who thought the divine nature was changed into the humane: or one mixt nature of both these, as the Timotheans beleeved: or purely humane, as Ebion, Cerinthus, Ph [...]tinus and the Alogians: wherein it will not be unfit that we briefly consider their reasons, and see what answers are, or may be mad [...] thereto.

§. 1. And first concerning the heresie of Eutyches, you may by this see how dangerous it is. For if it be put, that after the union of both natures, the humane nature was utterly swallowed up of the divine; so that the divine-nature onely remayned, then it must follow of necessity, either that we are still in the state of damnation, or that God must suffer and dye for us, in the divine nature: which as it is impossible; so yet should wee be still in the state of c [...]ndem [...]ation. For if our redemption bee not wrought for us in our owne nat [...]re, the divine Iustice is still unsatisfied: so wee are still in our si [...]ne. And therefore the Coun­cell of Chal [...]edon, held by six hundred and thirty Fathers to condemne these er­rours of his, viz. that the natures were apart before the union, as if the humanity had had any being before it was taken to the Godhead; or that the beings in themselves, or their proprieties were either confused, or changed, confessed him, [...]. that is, one and the same Sonne in the two natures (but remember the word [...] signifies the nature together with the proprieties thereof) neither by mix­ture, nor change of natures; but as one individuall being consisting of both natures inseparably. But some of the later Eutichians minced the mattier, and said, that unity of nature was not till after His resurrection. But that, both against the authority of the Scripture, and reason it selfe. For Hee re­ceived power of the Father to raise the dead, to give eternall life, to execute the Iudgement as he is the Sonne of man, Ioh. 5. v. 25.26.27. all these things not yet performed. And how can the heavens containe Him, Act. 3.21. if hee bee onely God, whom the heaven, and the heaven of heavens cannot containe? Kings 8.27. or what hope can wee have of being made like unto Him, if Hee bee onely God? yet have we assurance, that as we have borne the image of the earthly; so shall wee also beare the image of the heavenly, 1 Cor. 15.49. The words of our Lord himselfe are yet more cleare, Luk. 24.39. Handle me and see me: for a Spirit hath not flesh and bones; as yee see me have. The truth of his bodily being after his resurrection is there argued by his eating and many other infallible proofes, du­ring the time of 40. dayes Act. 1.3. And in the last two chapters of Saint Iohns Gospell all to this purpose, that wee may beleeve that he that descended into the grave, is even the same that ascended in the perfection of His manly being to ap­peare for us before the Father, till the day of our redemption, when he shall pre­sent us unblameable in his sight, as it is said, Heb. 2.3. Behold me, and the children which thou hast given me, see Ioh. 6.39.

But see the reason of this heresie of Eutyches, delivered by that second Synod of Ephesus, called [...]; which murthered the vertuous and faithfull Flavian, and blasted with their stinking curs all them that should affirme that there were two natures in Christ, forsooth, because hee is the onely Sonne of God, not two Sonnes, not two Persons, but one Sonne, one Person, Euagrius Hist. Eccles. lib. 2. cap. 18. And yet our Lord saith of himselfe, whom doe men say that I the Sonne [Page 170] of man am? Math. 16.3. And as often is hee called in the Scripture the Sonne of man, the Sonne of David, the Sonne of the virgin, of the carpenter, &c. as the Sonne of God: and yet but one Sonne, and yet but one person of both natures divine and humane, as I shewed before in the beginning of the 23. chapter. I re­ferre you thither. But the answer of that wise Prince of the Sarazens Alamunda­rus was sufficient to stop the croaking of those foule birds of the Ephisine cage of whom some comming to tainte him with that bane, he told them that he had received letters that Michael the Archangel was lately dead: when they answe­red that it was impossible that an Angel should suffer either sicknesse or death, hee replyed: And if Christ have not two natures aswell the manly as the divine, how could hee endure the paines and death of the Crosse? For if an Angel can­not dye, much lesse hee that is onely God, Theod. Collect. loc. cit. And this may be sufficient for all the rable rout of Eutyches. But if you desire more reasons a­gainst his opinion, you may finde them in Tho. Aq. cont Gent. lib. 4. cap. 35. And although this heresie be imputed unto Eutyches (as I have shewed) yet it is plaine that it was an heresie before Eutyches was borne. For Saint Athanasius in his sixt Sermon hath most wittily and plainely refuted it.

§. 2. The heresie of Apollinaris is as wide from the truth on the other side, and as it favours of the heresie of the Theopaschites (which you shall heare anon) so it favours that sottery of the Manichees that made the Godhead divisible into parts, as you have heard before, chap. 8. note 6. 5. 3. or rather yet worse than so, if any thing can be worse than that which is worst, or more false than that which is most false. 1. For if any part of God became man, then God in part of Himselfe must cease to be God, and God must suffer detriment or losse, when part of His being is either taken away or changed to the worse. 2. So God also should bee subject to composition and accidents, contrary to that which hath beene proved, chap. 9 numb. 3.5.6.] 3. Whereupon it would also follow, that seeing his being is most simple and pure, if any of his divine being were coessentiall to his huma­nity, then also the whole. 4. And moreover it would follow that God were nei­ther infinite, nor eternall. For whatsoever is changed into another ceases to be that which it was before. But this is contrarie to that which hath bin shewed c. 2 & 3. so then all these things are impossible. And therefore the Scripture con­cludes against this opinion, that God is eternally one and the same, as S. Iames al­so saith c. 1.17. that in Him there is neither variablenesse, nor shadow of Change.

1. But see their arguments. First, The Word became flesh, Ioh. 1.14. Therefore the Word was changed into flesh, bones, sinewes, haire, &c. Answer. The word [...], was, became, or was made, hath divers significations, because a thing may be said to bee, to become, or to be made this or that by any property or accident that is therein, as a man at 20. yeeres old is made or becomes able to guide a Ship. Cicero became or was made more learned by reading the bookes of Plato. But thus the Word was not made flesh when hee tooke our nature on him, for so should we make God subject to accidents: so also our mediator after the union of both natures: should not be essentially both God and man, which must of ne­cessity fall into one of these two Gulphs, either that the manly being in Christ was but fantasticall and in shew onely, as the Manichees and some other here­ticks held; or else that Hee may cease to bee a mediator, betweene God and the Creature, which were to take away our hope of everlasting happinesse. Againe a thing may bee said to be, to become, or to bee made this or that substantially, as when the food is changed into the substance of that which is nourished, there­by then it is made or become that which it doth nourish. But thus the Word could not become flesh, but rather flesh should have bin made the Word. For in al manner of working to the change of one thing into another, the more noble and powerfull agent must have the preeminence. But this is neither affirmed in the Scripture, nor possible to be true.

Thirdly a thing may be said to become or to be made this or that essentially, as every particular matier and forme under every species become, or are made one individuall; as the body and soule in Plato, essentially become the proper person which we call Plato. But thus the deity and humanity became not essentially one individuall, under any common species or kinde. For the deity came not to the humanity, as the forme thereof, which had the full and perfect proper forme, the humane so [...]le and understanding. Moreover all formes are or­deined for their matiers, and all matiers have in them a naturall appetite to those formes whereof they are capeable. But nothing of this was in that above-wonder­full generation. For neither could the humanity when it was not, desire that the deity should dwell therein: neither was the deity ordained for any such end, as to dwell in man: but of his owne onely holy will, and love to man, was he pleased so to blesse the creature. Therefore the Word was made flesh onely by theThis wo [...] was made signifies an [...]nion, not a C [...]ers [...]on. A [...]na. Serm. 6. uniting or taking of the manhood unto himselfe, whereby both the divine and humane nature became in Him one subsistence, one Mediator, one Person, one Immanuel, to which union in natures, n [...]thing in nature can be equal or like. For this is that wonder of wonders which passes the understa [...]ding of men and Angels to conceive, for which his wondrous conception by the Holy Ghost, his wonderfull birth of a virgin were, by which his glorious miracles, his wonderfull resurrection, and ascepsion, and the wonderfull happinesse and eternity of his creature are wrought. And although as the two natures, so their proprieties are different in Him: so that wee may truely say of Him according to the severall natures, that hee was dead, and yet could not dye, that Hee suffered, and yet could not suffer, or the like: yet must all these contra­dictions of necessity hee understood of the distinct natures in the unity of that one Person indistinct; so that the difference bee in the natures, not in the Per­son. And thus the Scripture hath taught us to speake as it is said, Ioh. 1.10. He was in the world, and the world was made by him: which clauses though they may receive distinction by the differences of his being; yet in the unity of his Person, none at all. For the same Person hath made the world, and yet was in the world as another man. For to respect the Sonne according to the perfection of his deity, although nothing be essentiall unto him, but that hee bee eternally be­gotten of the substance of the Father: yet since he was pleased to take on him the office of our Mediator, it was necessary, that hee should take also our being wherein alone the satisfaction for us should be wrought. For as it was neces­sary that our Mediator should be God, that hee might be able to save and to sup­port the manhood induring that punishment which might satisfie the infinite Iustice, and raise it up againe to life; lest being swallowed up of those torments Hee should not bee able to give life to them for whom Hee suf­fered (for the State of the members cannot bee better than of the head.) So was it necessarie that hee should bee made flesh, that is, become truly and essentially man, that the punishment being borne in the nature that had offen­ded, that nature might bee restored to the favour which it had lost. Necessary, I say; but I meane not by any absolute necessitie on the behalfe of God: for Hee is Debtor to no man, nor on him can any necessitie bee layd toward the creature without which he is infinite in glory and perfection; but yet necessarie with that necessity of supposition; that seeing God, for the praise of his Grace, would by Himselfe restore His Creature that had sinned, it was necessarie that hee should take on him the nature and being of that creature; at [...]east in part, if He would restore it but in part: but because the creature had sinned in the whole; not in soule alone, nor in body alone, nor in the one without the other; it was necessarie that He should become whole and entire man, not to take on Him the soule of man onely, but to become also flesh, that he might redeeme both soule and body.

[Page 172]2. But they object that out of Saint Iohn chap. 1.14. wherein it is said, that He dwelt in us as in a tabernacle, and againe it is said by Saint Paul. Rom. 8.3. and Phil. 2.7. that He was made in the likenesse of man. By which texts it may be ga­thered that he was made man in respect of some property or accident only. For he that dwels in an house is not said to be one thing with his house, and may goe out of it when he list, and he that is like another can no way possible be the same. For nothing is said to be like to, but to be it selfe. I answ. that neither by the one speech nor by the other is it meant but that he was truely and very man, of soule and body as we are: but seeing the humane nature hath a certaine shew or resemblance of clothing to the deity, because the Godhead is not seene or appre­hensible of the creature in his owne being, but onely as He is man: Therefore by that Metaphore of his dwelling in us as in a tabernacle, are we called to the mea­ning and true understanding of the M [...]saicall tabernacle whereby his manhood was figured and the promises after a sort made visible to the Fathers, as by those texts of S. Paul we are brought to remember, that as Adam was created in the likenesse of God and lost it; so the Mediator that second Adam, to restore that first image, was made true man in the likenesse of the first Adam. For this is one immortall hope, that as hee is truely and indeed partaker of our nature, and one with us; so shall we be truly partakers of the divine nature, 1 Pet. 1.4. and one with Him, Ioh. 17.21.22.23.

3. A fourth being cannot come into the Trinity, but if that being which was taken of the virgin doe still continue a manly being, so that neither the God­head be changed into the flesh, nor that into the Godhead, it must needes fol­low, that a fourth being is taken into the Trinity: and so we are bound to worship a Quaternity for a Trinity. Answer. This seemed no inconvenience to the ancient Fathers, as it appeareth by Athan. epist. de Incar. dom. nost. Ie. Chri. contra Apollinar. For to this objection hee answers, that the humane body of Christ is the body of the increated word, and therefore is adored lawfully. And the first councell of Ephesus against Nestorius, see can. 7.8. & 13. doe not suffer the use of the word Coadoration or Conglorification of the body of Christ, lest they should seeme to make two Sonnes, or two Persons, or any way to admit any kinde of division betweene the divine and humane nature, as Nestorius taught, but that with one adoration wee ought to worship Immanuel. For the two na­tures therein make not two Persons, but one Mediator in one Person, in which person we adore the deity in the holy Temple of his humanity, according to the commandement, Thou shalt worship the Lord thy God, and Him only thou shalt serve. For neither is His humanity a person, nor yet possible to be separate from His dei­ty. And seeing his humanity from the very instant of his conception never had any being but with the deity, to part one of these from the other, were to destroy the present being of his Mediatorship, and to put Him in that state in which Hee was before his incarnation, and that were to make void his sufferings and the glories which have hitherto followed thereon. If you desire to intan­gle your selfe further in this question, you may reade, Athanas. serm. 6. epist. ad Epict. and epist. de incarnatione Dom. contra Apollinar. and Epiph. advers. Dimaeritas.

§. 3. Now concerning that confusion or mingling of the two natures in Christ into one, which the Timotheans imagined: if neither the beings, nor the pro­prieties of the beings divine and humane bee changed: neither the Divine into the Humane, as Eutyches imagined, nor the divine into the humane, as Apollinari­us supposed: it cannot bee inferred by any reason, that any such confusion is or ought to be yeelded unto. It is true which the Timotheans supposed, that if any such mixture were, the thing that did arise from that mixture must needs bee a third thing differing from them both. For true mixture is the union of bodily parts changed by the mixture from their former being, so that neither the being, nor [Page 173] accidents of the things mingled is saved or kept entire in the mixture, but (at least in part) corrupted, as in the mingling of wine and water, of blacke and white colour, neither the one nor the other remaine in their perfection. And to admit this mixture in the union of the divine and humane natures in Christ, as it is im­possible in respect of the divine being, which hath not any bodily parts: So were it utterly to make void the comming of Christ, which upon this mixture should have suffered in such a third being as had never sinned.

And if this foundation of the mixture of the two natures in Christ bee taken away, all the Cage-worke of the Theodosians, that the Mediatour is mortall, and of the Armenians, that hee could not suffer, must needes bee rotten and unable to stand. Therefore let us consent to that Antheme of the Church. Mira [...]le mysterium! Deus homo facius est, id quod erat permansit: id quod non erat assumpsit: nec commixtionem passus neque confusionem. O wonderfull my­sterie! God was made man: Hee continued that which hee was: Hee tooke to H mselfe that which Hee was not, neither suffering commixtion to make a third being of them both, nor confusion to change the one being into the other.

§. 4. 5. 6. 7. Now it remaines to shew what were the holdfasts of Ebion, Ce­rinthus, Photinus, and the rest of that ging. For you may perceive how that although they had their private differences in their opinions; yet like theeves, they all conspired in this, to robbe the Lord of glory, of the Robe of His Divinity.

The reasons of their opinions after the long and wearisome reading of the Fathers which recite and answer them sometimes heavily and with much adoe, you shall finde most briefly laid downe by Saint Thomas, contra gent. lib. 4. cap 4. 9. & 28. which in effect stand only in the misinterpreting of certaine texts of the holy Scripture. For the better understanding of which, let me remember you of these two rules. First, to hold stedfastly that the termes or attributes which are given unto Christ in the Scripture concerning His divine being, belong unto him essentially and properly, whereas the same termes attributed to the Saints, belong unto them only by grace and appropriatly. And by this difference you shall answer their cavils when being urged with such texts as this, Heb. 1.5. Thou art my Sonne, this day have I begotten thee: they answer, the angels are also called the Sonnes of God, Iob. 1.6. & 2.1. and magistrates, Psal. 82.6. yea all the Saints are cal­led the Sonnes of God, Phil. 2.15. and 1 Iob. 3.1. and this is only by a grace appro­priate, and imparted unto us; whereas Christ is the Sonne of God according to his essence and true being, as it is said, Ioh. 10.30. I and the Father are one, not [...] one Person, but [...] one thing, one being, as Saint Paul interprets it. Phil. 2.6. That he was in the forme of God: that is, in the most inward or essentiall being, God (for he hath no matier) equall to God; that every tongue may confesse that Iesus Christ is Iehova, for so the word is there to be understood, because the Greekes every where in the old Testament interpret Iehovah by the word [...] the Lord. The second rule is, that the proprieties of one nature in Christ, doe not destroy or denie the other nature, as where it is said that He was hungrie, that he wept; that he slept, that He was ignorant of the Iudgement day, and of the grave of Lazarus; that his soule was heavie, &c. which belonged properly un­to Him as man, and prove that hee was truly man, in bodie and soule; yet doe they not at all take away the being of his Godhead, but that with his manly being wee ought to confesse that hee is God blessed above all for ever and ever, Amen. Rom. 9.5. And by this difference well observed you may give a true answer to those texts which they falsly urge to their conclusion; as where it is said, All power is given unto mee in heaven and in earth, Matth. 28.18. And againe, Philippians. 2.9. That God hath exalted him. So where Saint Peter saith, Acts 2.36. That God hath made the same Iesus which was crucified, boil [Page 174] Lord and Christ. By which texts and the like, they would conclude that hee is not God by nature, but for his merit and greater graces onely called God, as it was said to Moses, Exod. 7.1. Behold, I have made thee a god to Pharaoh. For, (say they) Hee that receives of another to be exalted, to bee made a Lord, is not such of himselfe. But this conclusion followes not, but rather that which S. Paul affirmes, Rom. 1.3. & 4. That Jesus Christ our Lord, which was made of the seed of David according to the flesh, was powerfully declared to be the Sonne of God by his resurrection from the dead, when he in is humane beeing received all power: and was exalted above every name, and manifestly declared to be both Lord and Christ, both God and man. The power therfore and glory was in him, being God essentiall and eternall: and in him being made man, manifested by his resurrection, to dwell in that manhood eternally. And as that which these heretikes clatter, is directly against the authority of the holy Scripture, so is it utterly against all sense and reason: For if our Saviour were onely man, then our comfort which wee should have by him, as being able to save, because hee is God, were utterly destroyed; as a Father saith, I would not beleeve in him, if he were not God. And this according to the Word of God, Ier. 17.5. Cursed bee the man that trusteth in man. Moreover, if Christ were onely man, excelling o­thers onely by his progresse in vertue; so that for his greater grace above others he might be made a Mediatour for others, then many mediatours might be pos­sible to bee, seeing Noah, Daniel, Iob, and Moses, exceeded others in vertue, and by speciall grace many others might exceed them; but so our Lord should not be the onely Sonne, the onely Mediatour, contrary to that which the Scripture witnesseth, as you heard in the end of the Chapter. n. 10. Therefore concerning the Mediatour, what he ought to bee, let the followers of Ebion and Photin [...] heare Saint Paul, Heb. 4.14. Seeing then that we have a great High Priest, that is passed into the heavens, Iesus the Sonne of God, let us hold fast our profession. And againe, Verse 15. let the Eutychian heare, and be ashamed, for, Wee have not an High Priest which cannot be touched with the feeling of our infirmities, but was in all points tempted as we are, yet without sinne. Therfore Jesus our Media­tour is both God and Man. Here you may remember, if you will, that which you read before, Chap. 20, 21, & 22. More you may reade to this purpose in Iust. Martyr his Dialog. Triphon; in Irenaeus also, lib. 3. Cap. from 21. to 31. Tertul. de Car [...] Christi, Epiphan. haeres. 28. & 30. And especially in Tertul. de Trinit. if that booke be his.

Thus we have seene the falshood of the Monophysites: now it remaines that we also take a view of their opinions, that hold more natures than one in Christ, and among them to see the heresies of Nestorius 1. and Arius 2. and then the late opinion of Postellus 3.

§. 8. Concerning the position of Nestorius, it may seeme that all authors a­greed not, what it was. For hee that made that addition of the Timothean, Ne­storian and Eutychian heresie unto Saint Augustine, makes the heresie of Ne­storius nothing else but a mingle-mangle of the Photinian and Timothean here­sie. That Christ was man onely, not conceived of the Holy Ghost, but that af­terward God was mixt with that man. Againe, Socrates, Hist. Eccles. lib. 7. cap. 32. writes, that many supposed that Nestorius sought to bring in the He­resie of Photinus, whereas (saith hee) it is plaine by the writings of Nestori­us, that he onely avoided this, that the virgin should be called [...], or the Mother of God. But Tho. Aquin. contra gent. lib. 4. cap. 38. cites Damascen to this purpose; We affirme, that there is a perfect union of the two natures, not according to the Person, as the enemy of God Nestorius affirmed, but also accor­ding to the Hypostasis. From whence Tho. concludes, that this was the position of Nestorius, to confesse one person in Christ, and two Hypostases. If by Hy­postases he meant the Divine and humane natures united in the one Person of our [Page 175] Mediator, neither Damascen, nor Thomas can blame him for it. But if by the manly Hypostasis consisting of body and soule, he must meane a humane person, as Thomas in the same place out of Bo [...]tius, determines, you may see how they made a quarrell more than needed. For though Nestorius had beene madd, yet would he never have held one Person of both natures, and also two persons. But it is cleare by the later Historians of the Church, that this among other, was the heresie of Nestorius, that as in Christ there were two natures, so there were also two persons: which opinion might easily take the originall from Cerin­thus, Pho [...]i [...]us, and such as stunk of that Pumpe. For if God the Word, came to dwell in Jesus the sonne of Mary, being a perfect humane person of body and soule, (whether at his Baptisme, as Cerinthus taught, or from the very instant of his conception, as the Nestorians of this time affirme, the position of Nestorius must follow of necessitie, that there be in him, as two natures, so two persons. For the Godhead destroyed nothing of the humane perfection which it found: So that if it came not to the humane nature, but in the subsistence of a manly person, then that humane nature must remaine in the perfection of a person, as it was before. Whence that followes also not unfitly, which hee further affirmed, that the things of infirmity which were in Christ, as to eate, to drinke, to sleepe, to g [...]ow in wisedome, &c. belonged to the sonne of Mary, without the Sonne of God; and all the glorious miracles which Christ did worke, were done by the Sonne of God, without the sonne of Mary.

But the supposition of Nestorius, that the deitie came into the humanity, when the humanitie had perfect subsistence in soule and body, that is in the perfection of a personall beeing, is most false: For the Word taking flesh of the Virgin, caused it to become one person with himselfe; so that the body assumed was the pro­per, and peculiar body of God, and the humane soule, the soule of God, not of any other Person, but the body and soule of the Sonne of God; and this not onely while the soule dwelt in the body, according to the naturall life, but also while he was yet under the burden of our sinnes, his body in the grave, his soule in Hell, as the Apostle cites the Scripture, Act. 2.27. Thou wilt not leave my soule in Hell, neither wilt thou give thy Holy one to see corruption: So then the body in the grave was the Holy One of God, for nothing else of him was subject to cor­ruption: and though it were for a time forsaken of the soule, yet not of the God­head, which thing the words of the Angel doe confirme, Matth. 28.6. Come see the place where the Lord lay: So that our Saviour on the Crosse, yea, even in the bands of death (as concerning his body) was still the Lord and God of glory, 1 Cor. 2.8. A [...]d if it be most true, that God is more inward, and more neare un­to every thing, than can be expressed by any words of beeing, of essence, of nature, substance, moities, forme, proprietie, or the like: because he is the foundation unto all these, and in him all things consist: How much more shall hee bee in­ward and fundamentall unto that body, soule, and Spirit of Iesus, which hee was pleased to make his own, that by that body and blood of his, he might redeeme his Church, as it is said, Acts 20.28. That God purchased his Church with his owne blood, that is, with the life and blood of that body, which was proper and peculiar unto himselfe. Thus then the word was made flesh, not by any trans­mutation or change of the one, or the other from their true and naturall being; but because that by a secret and unspeakable conjunction the Word was made one with the flesh, and the flesh with the Word. So then the Sonne of GOD tooke the humanitie, not that it might be another person beside himselfe; but be­ing in himselfe perfect God, he would also in himselfe be perfect man, taking flesh of the Virgin. (The differences of union you may see (if you will) in the princi­ples of N. Byfield Chap. 16.)

This union of the Godhead and Manhood, is manifest by divers Texts of the holy Scripture. For evidence of which we will first put this infallible axiome; [Page 176] That of two different persons one cannot possibly bee affirmed of the other, as to say, that Peter is Iohn, or Iohn is Peter, neither yet that the proprieties of the one, can belong to the other, as to say that the Gospell of Saint Iohn is the Epistle of Saint Peter. Now it is said Ioh. 16.28. I came forth from the Father, and am come into the world, which belongs to Him, as to the Sonne of God, as Iohn expounds it, 1 Epist. 4.9. and then it followes, Againe I leave the world and goe to the Father, which is peculiar to him as man, as it is said, Act. 3.21. Therefore Iesus the Sonne of God and the Sonne of the virgin is one and the same person, so Col. 1.16. that same He by whom all things were made v. 18. is the head of the Church, and the first borne from the dead; and Rom. 9.5. Hee who is of the Fathers concerning the flesh, is God blessed above all. This our Lord affirmed of himselfe, Math. 26.63.64. to be the Sonne of God, and the Son of man, and againe, Ioh. 3.13. Hee that came downe from heaven is the Sonne of man, and againe Ioh. 3.13. He that came downe from heaven is the Sonne of man, which is in heaven: For hee that ascended is even Hee that descended, Eph. 4.9. Moreover it is said, Heb. 9.14. That Christ by his eternall spirit offered himselfe without spot unto God. But if the humanity of Christ be another person beside the deity, then he offered not himselfe, but that other person of the humanity by whose death our reconciliation was wrought, and so not by his owne bloud, but by the bloud of another person, should hee have entred into the holy place. So God should not have sent his owne Sonne into the world, that the world by him might be saved, contrary to that which is, Heb. 9.12. & Ioh. 2.16.17. But he that is mighty to save, even Iehovah our king hath saved us, Esay 23 22. and that not with forraine bloud; but by his owne offering of himselfe hath he purchased for us eter­nall redemption.

This then being the great mystery of our salvation, that God was manifest in the flesh, 1 Tim. 3.16. That God is one with us, Matth. 1.23. That that holy thing which was borne of the virgin is the Sonne of God, Luk. 1.35. it may appeare how detestable that heresie of Photinus and his predecessours was, who made our Mediator the Sonne of man by nature, and the Sonne of God by adoption only, and how dangerous this consequence of Nestorius is, who of that one Mediator betweene God and man. 1 Tim 2.5. would make two persons. If you desire to know the growth of this heresie, and the other positions of the Nestorians, you may reade M. Broerewoods enquiries, chap. 19.

§. 9. Arius and his followers held that Christ was truly man, so that be might truly be called the Sonne of the virgin Mary, borne in time as concerning his manly body; and the Sonne of God, as being the first begotten of every creature, and so the most excellent creature created by the will of God the Fa­ther before all times and ages, but not coeternall with him, because there was a continuance when he was not, and therefore was hee not say they, [...] or co­essentiall with the Father, because hee was created of that which was not, from which Errour these Arians were also called [...]. This poysonous fountaine overflowed afterward into divers streames. For the halfe Arians of whom Aca­tius was chiefe, held that Christ was [...] or of the like being with the Father by nature: but others said that this likenesse was not in nature, but only in will and powerfull working. Whereupon Asterius is by some affirmed to have said that Christ was the vertue only or a creature indued with the power of God, other heretickes againe, as Aetius and his scholler Ennomius, said that Christ was [...] or of another manner of being, unlike to the Father both in nature, and will, and hence arose the errour of the Dulians, who thought him onely the servant of God in the worke of the creature, and so of the Bonosians, who held him to bee the Sonne of God onely by adoption. And although this Hydra might seeme to have beene nipt in the head by the writings of Athanasius, and other learned men of former times, and especially [Page 177] by the first Councell of Nice Anno 327. and other that followed after­ward; yet never was there any heresie in the primitive Church, that went on with that violence and strength, or that caused more trouble and persecution, as being confirmed by divers Councels, and set forward by the authority of sundry Empe­rours. And for the continuance thereof, it hath been such, as that unto this day not onely among the Turkes, but ever in the Church of Christ (if at least they may bee said to bee of his Church, who falsly denie unto him the truth, and ex­cellencie of his being) some have beene found from time to time even since the clearer light of the truth hath shined, that have maintained this heresie of Arius in whole or in part, as Socinus, Gittichius, David the Hollander, Servetus Neu­serus, and with us, Legat, Mannering, and others. In Polonia also and Transylvania they swarme, as you may reade in Wents. à Bud. pag. 229, &c.

But (say you) is it possible that an heresie so foule as this is taken to bee, should continue so long, and be upheld by Councels, and maintained by Em­perours, and justified by learned men, except there were both reason and au­thority of Scripture for it? For as no man is wilfully ill but by the errour of his judgement betweene good and bad; so no man doth erre wilfully, but onely by mistaking of falshood for the truth. Answer. Saint Paul saith that there must be heresies, and this I suppose should come to passe because men would not be content to learne the doctrine of Christ and his truth according to the simplicity of the truth, as he had taught it in the holy Scriptures, whereunto if men would take heed, and trie the truth as they ought, the things of God by the word of God, matiers of Religi [...]n by the rule of Religion, that is, the holy S [...]ripture alone, so many heresies had not sprung up. For mans understanding so long as it doth follow the true guide thereof, the revealed truth of God, it cannot de­ceive nor be deceived. But if it will presume to be guide and make the truth of the Scriptures to follow it, it is impossible not to stray; and so by the just judge­ment of God men also grow hard and obstinate in their owne errours, not one­ly to resist the truth, but also to persecute it, as these Arians did very grie­vously at severall times. But see their reasons and their authorities.

1. The Godhead is in the Father wholly, or else hee cannot bee perfect God; and if the Deitie be wholly in the Father, then can it not be in the Sonne, nor in the holy Ghost. Answer. The word wholly is equivocall, or of doubt­full meaning: for wholly may signifie as much as with all the parts; but this cannot belong to that which is infinite, or wholly may signifie onely, and so the proposition is false; or it may meane asmuch as perfectly, and so the propositi­on is true, but the consequence is false: for the Deitie is wholly and perfectly in all the persons alike.

2. He onely is the true God, that is prayed unto by the Mediator: But God the Father onely is so prayed unto; therefore God the Father onely is the true God. I answer. If we worship the Godhead in the nature, or being of God, we worship one onely being in the three Persons. But if we worship the persons, we worship them in the vnitie of the Godhead, that is, acknowledging every person to be God. And this is that Father, that one God whom we pray unto by that one Mediator of God and man, the man Iesus Christ, 1 Tim 2.5. who having himselfe in his owne body borne our sinnes upon the tree, 1 Pet. 2.24. is set at the right hand of God, and makes intercession for us Rom. 8.34. and hath commanded all them to come unto him that travaile and are heavie laden, that hee may refresh them, Mat. 11.28.

3. When the Sonne was begotten and the holy Ghost proceeded, either hee was, or he was not: If he were before he was begotten, then was he not begotten: if he were not, then there was a continuance when he was not: and therefore of necessitie he must be created. Answer. Eternitie hath no respect of time, of before, or after, because it is one continuall perpetuity, and whatso­ever [Page 178] being or action is once therein, it is eternall. Therefore that difference of was and was not, hath no place in eternity, seeing the generation is eternall, ever one and the same, as you may see further in the treatise at the end of the booke.

4. Whatsoever is begotten, receives the nature which it hath from that which doth beget, as a man from man, fire from fire, and in all other univocall generations, in which though the natures be of one kinde, yet must they needs be different in number, as in Isaak and Iacob. But this cannot be in the divine ge­neration, for so there should bee moe Gods than one, or if the nature of the Sonne bee in number the same with that of the Father, then doth the Sonne re­ceive that nature either in part, which is impossible, because a most simple and pure being cannot be divided into parts; or entyer and whole; and so the Father should cease to be. Neither is the generation as of a river out of a fountaine, because the Divine nature is neither divisible, nor possible to be encreased. Therefore Iesus is not the Sonne of God by generation, but by creation onely. Answ. The being of God is not materiall, which only is subject to division into parts, and that totality which is made of parts: but his being is intellectuall; and because it is infinite, and apprehended by an infinite understanding, it is neces­sarie that the divine being or understanding be wholly in the word or being un­derstood. I meane with that totality of perfection which is in the unitie of be­ing spoken of in the first objection.

5. Either the Father begat the Sonne with his will, or against his will; not against his will: for so it had beene impossible that ever hee should have beene begotten; if with his will, then his will must be before, and so the Son cannot be eternall. Epiphanius rej [...]cts this reason, because all the kindes of begetting are not reckoned up: for in God (saith hee) is no deliberation for the inclining of his will: therefore the Deitie is that nature according to which the Father did beget the Sonne, neither ever ceases to beget him eternally. But this is to beget the Sonne with his will, seeing the will of God is his being, according to which he workes eternally, as you may further understand Chap. 11. note (d)

Many such arguments as these are, and many bee brought to this purpose of Arius, all which, as these that you have seene, must take their grounds from inferiour truths in the creature, which are utterly unfit for that generation which is eternall and Divine: for to whom shall wee liken the highest, or who shall declare his generation? and therefore Athanasius Epist. contra Arianos, cujus initium [...] said rightly, that the Divine generation was not to bee measured by the generation of man, as those Arians used to deceive women and children. And therefore the Scripture in expressing of the Divine genera­tion, calls the Sonne the Wisdome of the Father, Prov. 8. The Word, Iohn 1. The brightnesse of his glory, and the expresse image of his Person, Heb. 1. That the minde herein may bee utterly withdrawne from sensible and naturall things. The Fathers also in the Nicen Councell to that question of Phaedo the patron of Arius, how the Sonne was begotten of the Father? answered, that this question is not to be asked: for seeing the creatures were not ever, they could not make answer concerning his originall that was eternall. And therefore as none knowes the Father but the Sonne; so none knowes the Sonne but the Fa­ther. And as I shewed you Log. Cap. 15. n. 6. and note thereunto. That the cer­taine knowledge of every thing must be had from the rules that are proper and peculiar thereto; so remember here, that sith the creature can have no knowledge of the Creator but by that revelation which he maketh of himselfe, you may ever repaire to his owne holy word, to be instructed in his holy trueth.

6. But from hence also Arius armed his heresie: for because Wisdome saith of her selfe, Pro. 8.22. The Lord possessed me the beginning of his wayes; where the word [...] being translated in the Greeke [...] hee created me: Arius [Page 179] from thence caused much perplexity unto the Fathers in this businesse, and al­though Athanasius in his oration [...] proves by divers arguments that the Sonne, as concerning his Godhead cannot be created: yet when he comes to give answer to this text, hee interprets it thus. The Father hath appointed mee a body, and creating me among men, hath ordeined me the Saviour of mankinde: which though it be true; yet is it not a fit interpretation for that text, if yee con­sider the circumstances before and after. The Fathers also of the Nicene coun­cell being urged with this text answered from that addition, the beginning of his wayes, that the world was created for man: so that man the reasonable or dis­cursive wisdome of God, as concerning the intent and purpose of God, was first created, although last in the order of actuall being. Epiphan. haeres. 69. in answer hereto, holds the distinction of wisdome created and increated: but seeing no place of the Scripture expounds this place of Christ, therefore (saith he) it is not necessary to interpret it of the Sonne of God: but if you take the other circum­stances, it can belong to no other. Then if it must needs be referred to Christ, yet shall it be verified of his humane, not of his divine nature. At last he gives the true meaning of the word [...] kanah he possessed or of [...] kanan he hatcht as a Chickin, and reasons, that as every chicken is of the same nature with the dam; so the word also must have the same being with the Father; and therefore bee be­gotten before all time eternally: you shall finde the true reason of the difference of the translation in the tenth section following. In the meane while it is not unreasonable to thinke that this Errour came by some interpreter that was an e­nemy to the Christian faith. And yet among them Aquila translates it [...] he possessed me as other [...] of the same theme, which might easily be written [...] he created. Let the students of the holy mysteries give all diligence to read the holy Scriptures in their proper language, For there this treason of Arius and all other hereticks is easily discovered.

7. Hee that denyes himselfe to be good, cannot be God. But Christ saith of himselfe, Math. 19.27. why callest thou me good? there is none good but one, even God. Answ. Good is either absolute and perfect, which is God alone, or else im­parted, the image of that Good: and so every thing created was very good, Gen. 1. Goodnesse is likewise in the vertue and disposition of the minde, as Barna­bas was a good man, Act. 11.24. or manifest in the workes, and thus Dorcas was full of good workes, Act. 9.36. and our Lord wrought many good workes a­mong the Iewes Ioh. 10.32. In these three kindes our Lord was good as man supereminently, above all the orders of created things. In the first kinde he was good as God, which absolute goodnesse he denyed not to himselfe, no more than Hee denyed himselfe to bee God, at that confession of Thomas, My Lord and my God, but rather taught that young man (if he had had wit) to follow that per­fection which hee prescribed. For being by the young mans owne confession good, it must follow of necessity by that rule of perfection Follow me, that he was God and ought to be followed and obeyed, Eph. 5.1.1. Cor. 11.1.

8. Like unto this are those other arguments which they bring, as where it is said, Ioh. 6.57. Like as the living Father sent me; and I live by the Father: So hee &c. If he live not by himselfe he cannot be God. I answer. that this life which the Sonne receives of the Father is not accidentall, not of grace, not of foresight or purpose: but substantiall and eternall, seeing the generation is according to the immutable being and eternall working of the Father, and his spirituall per­fection onely. So they object from Heb. 3.2. That hee was faithfull to him that made him, and Ioh. 14.28. My father is greater than I, so 1 Cor. 15.28. when all things are subdued unto Him, then also shall the Sonne himselfe be subject unto him, that did put all things under him; and many other which you may finde ci­ted and answered by Athanasius, and especially by Epiphanius in the places quo­ted before. Wherein observe diligently the differences betweene those termes, [Page 180] which signifie his nature, and those which have reference to the office of his Me­diatorship, as in the first place of Heb. 3. Consider what he was made. It is plaine by the verses before, hee was made the Apostle and high Priest of our profession, in which office he was faithfull to him that made him, or appointed him thereunto; so in the second place, to that, The Father is greater than I; note the difference be­tweene the Divine and humane nature: for the Sonne is inferiour to the Father, by nature, as man; and so as he is the Mediatour in the dispensation of his offices, as with us he makes up the body of his Church: nay, even in the Divine nature the Father is that eternall fountaine whence the Sonne hath his eternall origi­nall, although the honour of sending takes not away the equalitie of power, nor the excellencie of nature from him that is sent; so the greatnesse there spo­ken of, is with respect of the office of the Sonne sent into the world, that the world by him might be saved. In the third place of delivering the kingdome to God the Father, note the communication of idiomes or proprieties of speech according to the rules of Theodoret. That the words proper to either nature, become common and indifferent to the Person, as the God of glory was crucified, 1 Cor. 2.8. that is, that Person which is the God of glorie, was crucified con­cerning his humane nature. Secondly, that the communitie of names makes no confusion in natures: now the word Sonne belongs to Christ indifferently, ei­ther as he is the Sonne of God, and so shall hee raigne with the Father, and the holy Ghost eternally, and of his kingdome there shall be no end, Dan. 6.36. Luk. 1.33. And seeing that he as the Son of man, hath received all power, Mat. 28.18. John 3.35. and 13 3. as to governe his Church Psal. 45. so to raise the dead, and to execute judgement, Iohn 5.26, 27. Acts 17.31. Hee shall raigne till all things bee subdued unto him, and that he hath utterlie destroyed all the workes of the devill, sinne, ignorance and death, Iohn 1.3.8. that as God the Father doth now raigne by him; so he having performed all things which belong to him as the Me­diatour, may thereafter as God raigne with the Father eternally, our everlasting king of glory, when God shall be all in all his children, as he is in him.

I am the more briefe in this argument; because their arguments are answered in part before. § 4. And because this question is neere to that which followes immediately, and againe because it is the principall subject of that treatise by me so often mentioned: therefore for conclusion, first consider the danger of this venome which at once poysons all our hopes of that full satisfaction which is made unto the justice of God by the death of Christ: for if he be a creature only, then can he not be infinite, and if not infinite, then cannot the infinite justice that is offended by our sinnes, receive a full and sufficient satisfaction by him, as you might see it proved in the 21 Chapter before. And beside these reasons you may take with you these remembrances against all Arians, Turkes, Iewes, Socinians, and other hereticks whatsoever, and give honour and glory unto Iesus our Lord and God. Esay 9.6. Vnto us a childe is borne, unto us a Sonne is given, and his name shall be called, The Mightie God, the Everlasting Father, the prince of peace. Ier. 33.15, 16. In those dayes the branch of righteousnesse shall grow up unto David, and Ierusalem shall dwell safely; and he that shall call her. See Mat. 11.28. is Iehovah our righteousnesse. Micah 5.2. Out of Bethlehem shall hee come forth unto mee that shall be ruler in Israel, whose goings forth are from everlasting. Rom. 9.5. Christ is over all, God blessed for ever and ever, Amen. and 1 Iohn 5.20. We are in him that is true, even in his Sonne Iesus Christ. This is the true God and eternall life.

§. 10. Thus then our Lord Iesus being declared mightily to be Sonne of God, by the testimony of the Father from heaven, by his owne profession of himselfe, confirmed by his glorious miracles, Iohn 5.36.37. by his resurrection from the dead, Rom. 1.4. by the consent of the Apostles and Prophets, and by the testi­mony of the holy Ghost in the hearts of all his Children, and being truly man by the testimony of his very enemies; the onely question remaining concerning his [Page 181] beeing is, that seeing all fulnesse must dwell in him, Col. 1.19. whether he be not also that first created being, in and by whom all other things were created and are governed and preserved. This Postellus in his booke De nativitate Media­toris, doth firmly hold: And although it be plaine by Athanasius, Epist 1. con­tra Arianos, that Arius held one Word in the Father, as we speak of the Trinity, and another Word created, which he held to be Christ: and in his Thaleia, men­tioned Epist. 2. contra Arianos, affirmes to the same purpose, a Wisdome increa­ted, and a Wisedome created: and although Arius affirmed as Postellus, That Christ was a creature, but not as one of the creatures; made, but not as one of o­ther things that were made, &c. and therefore concluded that he held the same faith with the Church, and detracted nothing from the glory of Christ, when hee called him the first and chiefe creature, Epiph. haeres. 69. yet Postellus, whether he were indeed ignorant of it, or whether he dissembled his knowledge, makes no mention thereof, lest the name Arius might discredit the position, although the difference betweene Arius and Postellus, be as much as from the East to the West. For though Arius held the increased Wisdome or Word to be in the Tri­nity, yet he could not yeeld to this, that that Wisdome tooke flesh, and became that Saviour to whom we confesse. And this was the businesse betweene him and the right meaning Fathers. But Postellus held that the created Wisdome, that first borne of every creature, which in the fulnesse of time tooke flesh of the Virgin Mary, and in that flesh made satisfaction for the sinnes of the world, wa [...] hee in whom all the fulnesse of the Godhead did dwell. Now by the rule of our faith both the extremities are yeelded unto, that Christ is God, blessed above all; and that he is man, as hath beene proved. But this is now to be examined, whether it be necessary, to the beeing of our Mediatour, that hee be that first creature of God, created before all times and ages of the world, by whom all other things were afterwards made in th [...]i [...] due times, and are governed, as Postellus af­firmed. The Authorities which Postellus brings, are either forraine, or else out of the holy Scripture; you shall first see them of the first kind, with their exceptions, then his reasons with their answers, and lastly those enforcements which are by him, and may beside bee brought from the Word of truth.

1. First, he saith he is urged to the declaration of this truth by the Spirit of Christ, pag. 1, 3, 7, &c. but I say, these enthusiasmes and revelations are a com­mon claime, not onely to them that speake the truth from God, as the holy Pro­phets say, Thus saith the Lord; but also to them that vent their owne fantasies and heresies, in stead of the truth. The second au [...]hority is that of the Abisine Church, which commonly they call of Presbyter Iohn, out of whose Creed he cites for his purpose thus much, Pag. 24. & 25. ‘We beleeve in the name of the holy Trini­ty, the Father, the Son, and the holy Ghost, who is one Lord: three names, one Deity; three Faces, one Similitude: the conjunction of the three persons is equall in their God head; one Kingdome, one Throne, one Iudge, one Love, one Word, one Spirit. But there is a Word of the Father, a Word of the Sonne, and a Word of the Holy Ghost: and the Son is the same Word: And the Word was with God, and with the Holy Ghost, and with himselfe, without any defect or division; the Sonne of the Father, the Sonne of himselfe, and the beginning of himselfe.’ Where in the first Article (you see) that Church acknowledges the Trinitie of Persons, in the unitie of the Deity, according to that faith which wee beleeve. The second Article, But there is a Word of the Father, &c. is altogether a declaration of this created Word, or Sonne of God, by whom all the holy Scriptures were given, and inspired, as Postel speakes. But concerning that Church, though Postel to make the authority thereof without exception, say, it was never troubled with any heresie; yet it is not unlikely to have nursed that arch­heretick Arius, whom all writers account to be a Lybian. Besides, it is manifest, that they are all Monothelites, and so farre forth Iacobites or Eutychians, that [Page 182] they condemne the fourth generall Councell of Chalcedon, for determining two natures to be in Christ. Moreover, what their learning is like to be, you may judge by this; that their inferiour Church Ministers and Monkes must live by their la­bor, having no other maintenance, not being suffered to crave almes; see Mt Brere­woods Enquiry, Chap. 23. & 21. a state of the Ministery, whereto our sacrile­gious patrons, and detainers of those livings, rightly called Impropriations, be­cause they belong most improperly to them that unjustly withhold them from the Church, would bring our Church unto. But see whereto this want of mainte­nance hath brought that Church, which in the time of the Nicene Councell was of so great regard, that their Patriarch had the seventh place in all generall Councels; yet now (as I have read) have they of late yeares beene compelled to send to Rome to beg a religion, and teachers from them. And this is the Autho­rity of that Church. But you will say, their Creed is ancient, and of authority: I say, though it be as ancient as Arius, yet what wit or judgement was in th [...]s, to put such a point into their Creed, which they themselves by Postels owne confession, doe not understand? If it were necessary to beleeve it, other Churches would not have omitted it, if not necessary, why was it brought into their Creed?

But the ancient Paraphrasts, Anchelus and Ionathan are without exception, and where the Text is, And the Lord spake unto Moses, they explaine it thus, And the Lord spake unto Moses by his word; which all the old Interpreters, and especi­ally Rambam understand to be spoken of the created Word of God; that Word of the Father, the Sonne, and the Holy Ghost, or the Divinitie which is ap­pliable to the created beeings. Pag. 24. The Cabalists also concurie with this in­terpretation, and therefore call him the inferiour VVisdome, the Throne of Glo­ry, the house of the Sanctuary, the heaven of heavens united to eternity; the supe­riour habitation, in which God dwels for ever, as his body is the inferiour habi­tation, after he was incarnate; the great Steward of the house of God, who, ac­cording to the eternall decree, brings forth every thing in d [...]e time. And these, as I remember, are all [...]he authorities which Postellus cites ex [...]ept you will add this, that whereas he writes to the Councell of Trent, they of the Councell being cal­led for other purposes, did not at all passe any censure of the booke, or this positi­on, which is the maine point therein.

You may add to these authorities many other, and fi [...]st out of Iesus the Sonne of Sirach, Chap. 1. vers. 4, 5. Wisdome hath beene created before all things, and the understanding of Prudence from everlasting. The VVord of God most high is the fountaine of wisdome, &c. which agrees with that in the Creed before, that hee is the VVord of the Sonne, and the beginning of himselfe. And againe, verse 9. The Lord created her, and saw her, and numbred her: And Chap. 24.8, 9. He that made me caused me to rests he created me from the beginning before the world, and I shall never faile. And this authority may seem to stand well with the fourth reason for the worlds eternity, brought in Chap. 13. if by the world you under­stand the created wisdome, spoken of by these Authours. The Hebrew [...] Ben, a sonne of [...] banah, to build according to the Idea, or representation which is in the minde, may bring some proofe hereto: but especially the word [...] bar, of [...] bara, to create: wherefore the Chaldean Paraphrast, in Psal. 2. vers. 7. for [...] yelidricha, I have begotten thee; hath [...] berichach, I have created thee. And Prov. 8.22. for [...] Kanani, he possessed me, [...] barani, He created me. VVhere the Greeks translated, some according to the paraphrase, some according to the Text. Among the Fathers also some consented to this opi­nion, as Theophilus Bishop of Antioch, about the yeare 180. ad Antolicum lib. 2. God, saith he, having eternally the Word in himselfe, as it is said, Iohn 1.1. The Word was with God; did then at last bring him forth, the first begotten of every creature, when he determined to make the world, as it is written, Psal. 2.7. This day have I begotten thee: But Origen is flandered to have spoken more meanely [Page 183] of Christ, as of a small thing in comparison of the Father, as that hee was indeed of the essence of the Father, but created; see Su [...]das, and Epip. haeres. 64. But can these things stand together, that Hee should be of one being with the Father and yet created? Or can it sticke to Origen who writ according to the right faith, as you may read In Exod. Hom. 8. But Lactantius without wavering consented to The [...]philus, Inst. lib. 2. cap. 8. & lib. 4. cap. 6. The Nativitarii also though Augu­stine lib. 15. de Trin cap. 20. make Enomius a follower of Arius their Authour held this same opinion with Theophilus, and Lactantius. Aug. de haeres. cap. 80. But that place of Ps. 2. doth not prove that Christ was not brought forth till then that the world should be created. For the word this day hath not any respect to time, but to the perennity or continuance of the action. For Christ is no other­wise brought out this day, than he was eternally, as it is said Iohn 17.5. and Hebr. 13.8. Iesus Christ yesterday, and to day, and the same for ever. Some of the latter Presbyters of learning also consent to this conclusion. See Leo Hebr. Dial. 3 pag. 510. So Raimund Lully A [...]tis Magnae part [...] 9. cap. 8. hath this. By this meanes mans understanding knowes, that there is one great created being, which is greater than all the creature beside; which I dare neither name nor declare in this place because this Art is generall. Also Iohn Picus makes it the first of his conclusions, according to the Chaldees. That the first order of separate or created beings, is that of the fountaine, which by the meanes of vision is superexalted above all the rest: as I even now explaned the superiour Shekinah, or habitation of the Cabalists. But this conclusion of Picus, is after the later interpreters of the Chaldaean Theology. For if you looke unto the oracle [...], &c. You shall see that both Plethon and Psellus interpret it thus. That the be­ing of the Father is utterly incomprehensible, and beyond the understanding not only of men and Angels, but also of the Sonne himselfe: and this not out of any envie, but onely by the impossibility of the thing: that that which is infinite should be apprehended by a finite and created being. The Arians follow this,See Aug. de Civ. lib. 10. cap. 2 but Psellus rejects it, as contrary to our Christian doctrine. Also * Plotinus, Iam­blicus, Porphyrie, Proclus, and their schollers, (though they no Christian yet hold that for truth, which Picus from the Caldeans hath delivered. And although Steuchus De perenni philosophia lib. 1. & 2. hath cited many authorities from them, as meeting with that truth which wee defend concerning the Trinity; yet if you examine them well, you shall finde that most of them agree with this con­clusion of Postellus. For if they allow all the conclusions of the Chaldeans intire, as Psellusin summa affirmes; they must of necessitie hold the created being of this second wisdome, with Postellus. And although Plato holds but what hee likes of these conclusions, yet in this point (as his commentator Ficinus gathers out of his Timaeus and Epinomis) he is directly for this created divinity. See the argument on the sixt Epistle.

But to all these authorities, first and last, I answere thus much, that although it be plaine, that these authors were of this minde: yet that binds not, that the truth doth stand with them. Onely it seemes that seeing a famous Christian Church, and so many great Doctors, and expositors beside (though the Chaldae­an and Platonicks be set at naught) were of this Iudgement, seeing no Synod ei­ther oecumenicall or nationall (for ought that I know) did ever condemne it, it may be held as an opinion not utterly hereticall; especially seeing the booke of Ecclesiasticus, both by the warrant of some fathers, and other Churches, and especially of our owne, hath been commended as profitable to the advancement of Christian vertue, though not for the establishment of doctrine Art. 6. And many choice Chapters from thence appointed to bee read in our publique Li­turgie, even that twentie fourth, where this point both of the eternall v. 18. and succeeding generation. v. 8.9. is plainly taught. See November 7. Morning prayer.

1. But Postellus to ascertaine this matier to the understanding, brings these [Page 184] reasons following. First, God is altogether unmoveable, as in place, because he fills all; so likewise in wisedome and in will, because hee is every way infinite. And therefore it was necessary in the creation (which was not but with a most particular dispensation or providence, by which all causes and effects are orde­red) that there should be an agent which gave to every thing a being, and that a severall, and distinct individuall being, which cannot bee, but by those specificall formes or proprieties by which every thing doth worke according to kinde; which could not bee but by such an agent as hath both an infinite activity of being, by which he is one with God, and likewise an infinite possibility of wor­king, or not working, according to the particular possibilities in nature, by which hee must of necessitie communicate with the Creature. And this is that Wisedome created and increate, without which nothing was made. This both the Creator and the Creature, that forme of formes, in whom, by whom, and for whom are all things: pag. 21. 103, &c.

I answer. That if it must of necessitie be put, that God cannot worke without Himselfe, because He is infinite, and therefore immoveable; then for the same rea­son it must follow, that no such great created being can at all be, except you will say that hee created himselfe, and so was when He was not, or that hee had his creation from some other originall than God, which must likewise bee infinite, in being able to create so excellent a being, and yet finite, that hee might move or not move himselfe thereto when he would. But first this progresse would be infinite, and beside that impossible. For if neither God could move because Hee is infinite, nor much lesse the creature when it was not, how was it possible that any thing at all should be created? Secondly, Moreover it would follow here­upon, that that were possible to the second cause, which was not possible to the first: but it is manifest, that all second causes worke onely by the activity of the first, so that if the first cause cease to worke, much more the second. Thirdly, be­side this, the power of God should not be infinite, if it could not worke accor­ding to his pleasure in things without.

But you say, as Himselfe, so His action is infinite, and it is impossible that a finite being should be the subject of an infinite action. I say though Sampson were able to breake a Cable, yet might he straine one haire of Dalilah to straightnes, not to lengthen it; to lengthen it, not to breake it. This is true (say you) because he was as every creature, partaker of being, and not being; of act or perfection, and of possibilities, or imperfection, whereby he might move, or not move at his pleasure. But God is not so; but alwaies actually, whatsoever Hee may be. But (say I) it is one thing to speake of the infinite action of God in himselfe; and ano­ther, of his action in the creature, limited according to his Wisdome and His Will in respect of the outward object, as I have shewed at large in answer to the ob­jections for the worlds eternity chap. 13. note (b) ob. 2. 3. 4. Neither is the will of God without an infinite Wisedome to dispose of all things in their times, nor yet without an infinite power, to cause every thing to bee actually according to His Wisdome and His will, and the application of his will, wisdome and power, is sufficient to move all inferiour causes to give all manner of beeing to the Creature.

2. But seeing the matier, and forme of all things, are after a sort contrary; and that the bodily composition likewise of things below is of elements contrary in their qualities: it is impossible that these repugnances should be brought to­gether into one, nat. Med. pag. 21.

Answ. The Philosophers tell us of a certaine quintessence in which the dif­ferent qualities of all the elements are brought to agreement, and give us reason to beleeve it: by which quintessence dwelling in every thing, the contrarieties of the elements are accorded in every compound, Raim. Lulli. and Ioh. de Ru­pesc de 5. essentia lib. 1. cap. 2. But seeing they keepe the experiment with them­selves, [Page 185] neither their reason, nor their authority shall bee of any force with us. But this is without all doubt, that hee that had power to create all things, had likewise power out of that created masse, fruitfull with the seed of all things, to bring out every thing in due time according to the kindes that were by him fore­seene and determined. And because wee have hitherto maintayned that God a­lone by his eternall wisdome, Our Lord Iesus Christ was the Creator, it must fol­low of necessity, that the creature was also ordered and guided by Him. For that infinite power which could doe the more, and cause that to bee which was not, might also doe the lesse, and order it at his will. So that for this objection wee are not compelled to acknowledge any such created being, the Creator and dis­poser of all the rest. And concerning that supposed repugnancy betweene the matier and forme of every thing, it is but the begging of the question, for all formes are produced out of possibilities of their matier, excepting onely the soule of man, and the divine endowments thereof, as I shewed at large, chap. 17. §. 4. n. 2.

3. The third argument of Postellus pag. 28. is not much unlike the former, drawne from the perpetuall change of things, subject to generation and corrup­tion. For nature brings out nothing violently or in an instant: therefore as the things that are; began by little and little to bee, by the power of the Spirit of God, which moved upon the waters: so by the power of the same Spirit, are they still preserved in their order of being, and by it they are changed from state to state. And this spirit of God is that first created being, that Mediator betweene God and the creature: the spirit of the Vniverse actually moveable, and apply­ing it selfe to every thing, and working in every thing by the power of the Trinity which dwelleth in Him. For nothing which proceedes from the pow­er of the matier, is able to move it selfe, no more than the matier was, no not the soule of man, but onely by His strength and activity by whose power it is.

Answer. Concerning the progresse of things naturall, from the evening of their beginning, to the morning of their perfection, I have spoken before. But for answer to this, I say that it is not necessary to put any such spirit of the uni­verse, such an applyable divinity, as the Platonicks call Animam Mundi, because things are changed from one state of being to another; seeing the Holy Scrip­ture tels us. Psal. 148.5. that all the armies of the creature were made, because God commanded. And for their changes in corruption and generation it is plaine, it must be according to that degree which they cannot passe, vers. 6. which is the law of nature. And moreover concerning the providence of God on every parti­cular thing, our Lord hath taught us, Math. 10.29. that not a Sparrow fals to the ground without the will of our heavenly Father; except Postellus will here ex­cept that that heavenly Father must signifie that first begotten of the creature, which he doth meane. Which interpretation would directly crosse that text, Act. 15.18. That all the workes of God were knowne to Him from everlasting. And nothing can bee in the second cause which was not in the first. Therefore seeing the infinite power of God is that by which every thing is powerfull, to worke unto that end, whereto it was destinate: we must needs confesse, that Hee by His power workes what He will both in Heaven and in earth; and yet be­cause all the orders of causes are appointed by him, wee may safely say as our Lord hath taught us, Mark. 4.28. That the earth of her owne accord bringeth forth fruit, and as the Prophet, Hos. 1.21.22. I will heare the heavens, and the heavens shall heare the earth, and the earth shall heare the corne and the wine; and the corne and the wine shall heare Israel. Which order of causes being put, we shall not need to apply the immediate power of that applyable divinity of the Media­tor to every effect, as Postellus holds it necessary. For the whole creature by the power of that blessing which it received at the creation is able to worke accor­ding [Page 186] to the end appointed. And if it were necessary to put any common agent in the Creature, by which every inferiour Agent were to bee moved, which wee cannot doe except we hold that Gods decree the law of nature is too weake, or may be broken; yet I thinke that the dominion of the heavens set in the earth, I [...]b. 38.33. or that same anima mundi here below mentioned may better stand with the Scripture, than the perpetuall imployment of this supposed mediator. That I say nothing of those p [...]rticular intelligences which some Philosophers, & Postel himselfe pag. 63. have appropriated to every thing, beside the specificall vertue of the seed. Neither is it cleare that this spirit which moved upon the waters, Gen. 1.2. was any such being as Postellus supposes, a created divinity, or the mediator betweene God and his creature; but rather that vigor, life, or heat concreated with the Chaos that [...] nephesh, anima mundi, or spirit whereby e­very thing is enlivened or made able to worke to the destinate end, which ever dwels in the watry part of the compound, as the soule in the bloud, or if this in­terpretation be not admitted, yet that of Saint Ambrose may stand, Hexam. lib. 2. that Moses in these words, In the beginning God created heaven and earth, having made mention of the Father, and the Sonne, doth rightly adde that clause, And the spirit of God moved upon the waters, that he might shew, that the creation of the world was the worke of the whole Trinity, yet may you not hereby suppose, that that Spirit of God which fils the whole world, sap. 1. was carried upon the waters by any locall position, but rather as an artificer whose will and under­standing is busied in his worke, so the holy Spirit disposed the whole creature, to naturall action according to his will and power, Rab. Maur. Enar. in Gen. If you love to conferre opinions, you may read, Ioh. Pici Heptaplum, D. Willet and other expositors.

4. To these reasons of Postellus you may adde a fourth, every action is limi­ted by the object, so the eternall and infinite action of God the Father understan­ding himselfe, doth thereby produce the eternal Sonne as hath beene further said chap. 11. But because the Father doth also view all the possibilities of being in the creature, and that the creature must needes stand in cleare distinction from the Creator, therefore as the eternall Sonne is the image of the Father, so that idea or image of the creature must needes bee a different being from that i­mage of the Father, which wee call the eternall Sonne, and so of necessity must come into the reckoning of the creature. For the true image of every thing, must be like to that whose image it is.

Answer. If the image of the things created, were represented to the divine understanding from any thing which is without himselfe, the reason were of force But seeing that God knowes all things, only in and by his owne being, by which being of his only, as the cause of all things, all things have their possibilitie of be­ing; so that his being is the foundation of all beings; it followes that the repre­sentation of the divine being, which wee call the Sonne, is also the similitude or representation of all those possibilities of being which are in him, so that the creature is in God the Father as the first cause of all equivalently; fith his being is equivalent to all being, and the possibilities thereof. In the Sonne, the idea of all being it is as represented or characterized eminently, or visibly, to the divine understanding, and by Him all naturall causes and possibilities are ordered, to the bringing of all things into their actuall being. And therefore as Christ our Lord, Heb. 1.3. is called the expresse image of the Person of the Father, so likewise, Col. 1.15. is hee the first begotten of every creature. For seeing the understan­ding of God is not by discourse, nor habituall, as gotten by experience, but that it is His owne very being unto the perfection whereof all the termes of Action must of necessity concurre, that is, both of Him that understands, and of the obiect understood, and of the action of understanding, as was shewed, chapter. 11. Rea. 8. it is not possible, but that seeing they are all infinite, they must [Page 187] also bee c [...]ess [...]tiall and one; and if one, then the action of understanding whereby God vieweth himselfe, must also bee that whereby hee vieweth the creature, for otherwise it were not infinite, if it comprehended not all beings at once. So then in this action of Gods understanding, there cannot bee a pri­oritie of an infinite being understood, that is, God the Sonne, and a posterioritie of a finite, that is, the creature.

By this [...] (you say) I make the Creature to be coessentiall with God, in which inco [...]venience, the strength of the former objection doth stand.

Answ. If you meane the Creature, according to the actuall being, I put it na­turally in the pre [...]ent causes, and possibilities of nature; but as concerning the first and pri [...]e cause, it is so farre from any inconvenience: that it is most necessa­rie, that [...], and the first cause of all being beside Himselfe, be termes converti­ble essentially: And thus the Creature is in God as in the cause. But seeing no­thing can be in another, but according to the manner of that being wherein it is; and s [...]ing th [...] being of God is his most Pure understanding, the Creature is no o­therwise in him, but is understood or foreseene, and willed eternally.

And if you will stay to see, you may in the Persons of the holy Trinity view a wonderfull presentation of the perfections of the Creature. The Father is the foundation that sustaines all: The Sonne or Mediator that power or efficacie which perfecteth all. The Holy Ghost that infinite activity in the strength of which every thing doth worke. The number three, supposes two: and because neither to worke outwardly, nor to will within, can bee where there is not a power thereto; therefore our Lord saith Iohn 15.5. Without mee yee can doe no­thing. And secondly supposes, first so, that power cannot bee without a being wherein it dwels. And thus you see the Father the foundation of all being, is more inward to every thing than the matier thereof, the Sonne more essentiall than the forme, and the holy Ghost more proper than any working: for of his activitie it is, that we will or doe, Philip. 2.13. and thus is that Scripture vere­fied which is in Acts 17. In him, first we are, secondly live, thirdly move.

5. A fifth reason of Postellus which I set over of purpose is pag. 74. and this it is. Seeing that God in his infinitie is utterly incomprehensible of the creature, if such a created Mediator were not, in whom the infinite Majestie dwelling might be apprehended, the Angels had beene created in vaine: for neither had they enjoyed happinesse, when they could have no sight of God in whom alone blessednesse is; nor yet God had perfected his praise in them, when they could not see and praise the Divine Majestie. And againe to the same purpose pag. 118. Seeing mans understanding above all other things desires and searches the knowledge of the truth; and that not onely in things below during this life, but most of all being separate in the eternall and infinite goodnesse, wisdome, and other dignities of God, wherein above all other things it takes most joy: it is necessarie that it may come unto the knowledge of that truth by such a mean as is proportionable and fit thereto: for otherwise the desire were in vaine if it could never bee brought to effect. Therefore seeing our understanding cannot behold the infinite being it selfe, it is necessarie that it behold it in the Media­tour, a created being, and proportionable to our understanding, and this may seeme to bee that which our Lord saith of himselfe, Iohn 14.6. No man commeth to the Father but by me, See Iohn 1.18. and againe Luke 10.22. No man knoweth the Father but the Sonne, and he to whom the Sonne will reveale him.

For answer to this doubt, you must remember that which was said to the last objection concerning the being of things equivalently, and eminently; for your easier understanding I will cleere it further. Things, be they naturall or artifici­all, are either actually in that being which they have, whether it be substantiall or accidentall, as Plato to bee a man, to bee a Philosopher; this sword to bee of Steele, well tempered, two foot and nine inches long; or else potentially, and [Page 188] so they are in their proper principles and causes, before they come to actuall be­ing: and these causes are either next, as the Steele out of which the sword was forged, the Smith that made it, the fire that softned it, the hammer, the grind­stone, and such like instruments; or else the causes are further and further off from the effect; as iron which was fined to steele, the stone out of which the yron was molten, the quicksilver and Sulphure which were congealed into that stone, the earth and water of which they had their beginning. Postel put things potentially in the Angels, but ill; for they can be but in the order of efficients at most. Thirdly, things are said to be in their ideas or separate formes eminently, as the model of a house in the minde of the builder; or as the forme of the sword was in the minde or understanding of the Smith, when he first purposed to make it. Fourthly, things are equivalently in that common cause wherein all other things of the same kinde may be, as in an Organ or Virginall, all manner of tunes, all concords, and discords are, which are possible to bee made or concei­ved by any Musician; so in the minde of the Smith, all the objects of Smi [...]hery, locks, guns, swords, and the like are equivalently, though as yet hee hath not thought or purposed any one in particular. Now from these common things en­large your understanding to those respects that are fit to be betweene things sen­sible and the unsearchable Trinity. All things are in God the Father equiva­lently, because in that infinite being of his all the possibility of being is founded: of all things (I say) that have beene or shall be eternally. But because his being is actuall, with all the dignities of being actually: for otherwise it were not infinite; if it might be more excellent than it is: therefore doth hee in his glo­rious Sonne understand both himselfe in his actuall being, and actually all things that are by his being possible to bee; so that the ideas or formes of all things are actually present with him eternally, and actually under­stood, as it is said, Psal. 139.16. In thy booke all my members were written, when as yet there was none of them. Wherefore it must follow that that Word which is the character or expresse image of the Father, bee also the image of all other things whatsoever; so that all the ideas of all things possible to be, must bee in the Sonne eminently, that is, according to their ideas or particular formes un­derstood, and determined, as the idea or imagination of the sword is in the minde of the Smith actually, assoone as the Smith hath resolved to make it thus, al­though the sword it selfe be not actually till it bee made. And as these ideas are the first causes of things; so by reason of the concurrence of the will with the understanding, are they the most powerfull for the bringing of those things whose Ideas they are, into effect: for from that idea of the sword in the Smith it is, that he kindles the fire, softens his steele, forges it, grindes it, forbushes it, and makes it at last a perfect sword. And therefore though it bee true, That the Sonne doth nothing of himselfe, saving what hee hath seem with the Father. Iohn 5.19. Yet because the ideas of all things are actually in him, it is as true that in him, through him, for him, and by him, are all things; and in him all things consist. See Chap. 13. § 9. eminently, or in the cleere distinction of their severall formes: for otherwise the wisdome were not infinite, if the formes were in confusion, and not eminent and apparent in their most cleare differences and de­terminations of the times, and limits, when, and how, the things themselves whose formes they are, should actually be. If then the ideas of all things be in the Sonne actually; what necessitie is there of any created Mediatour, when the Son of God might by any of these Ideas which are actually in him, mani­fest himselfe either to Angels, or to men? was not then that image of the manly being in him, in which he did delight to dwell with the sonnes of men, Prov. 8.31. according to which he created Adam? in which hee manifested himselfe to the Fathers, to Abraham, to Moses, to the Prophets? And although for sun­drie purposes knowne to his wisdome, he manifested himselfe in other formes: [Page 189] of a smoking furnace, when hee entred into covenant with Abraham his friend, Gen. 15.17. of a living fire that consumed not the bush, to Moses, Ex. 3.2.6. of a still soft voice to Eliah, 1 King. 19.12. or the like: yet none of these formes were uncouth, or forreine to him. So that in what forme soever he vouchsafed to shew himselfe to the Angels, in that might they behold the invisible God, and be abundantly blessed thereby; but since the time that the faithfull have beheld him with that Crowne, wherewith his mother crowned him in the day of his es­pousals, the day of the joy and gladnesse of his heart, Cant. 3.11. He is to be seene both of Angels and men eternally, and onely in the Tabernacle of our flesh; and the glory of God is manifest onely in the face of Iesus Christ. And as this (I thinke) is a full answer to the argument of Postellus; so had you need to remember it, because it may helpe to the understanding of some places of Scripture, which may seeme to make for this conclusion.

6. But if such a created Mediatour be, as had power to execute the eternall de­cree, and to create the rest of the creature, the Angels, and man, and all this visible world from him; it may stand well with the justice and honour of God, and the love of that Mediatour toward man, to offer himselfe for man when hee had sin­ned: whereas otherwise if no such created Mediatour bee, then God the party offended, must first seeke the attonement: and seeing man was not able, must likewise make satisfaction to himselfe, for the sinne of another against himselfe: But this stands neither with the honour of God, nor the rule of Iustice.

Answ. Intire aff ction hates all [...]icity: And so God loved the world, that he gave his onely begotten Son, that the world through him might be saved. And if the onely begotten Sonne, be onely that second person of the Trinity, what Son is that created Mediatour? And so farre is it from dishonour to God to seeke and save that which was lost, as that without his mercy and pitie on man in his mise­ry, the worke of God in the creature had beene in vaine. But concerning that satisfaction which was made for sinne, although it had appeared that it was ut­terly impossible to bee made by one that was onely man, Chap. 19. yet was the satisfaction made onely in the manhood of our Saviour, dignified and su­stained by his divinity, unto the endurance of all that punishment which was due to our sinne, as it is manifest by the Prophet Esay, chap. 53. Col. 1.22. 1 Pet. 2.24. and yet for all that, is our Saviour the Lambe slaine from the beginning of the world, Re. 13.8. yet is the blood of his sacrifice upon the Crosse, called the blood of the everlasting Testament, Heb. 13.20. because that by the eternall spi­rit, he offered himselfe for us unto God, Heb. 9.14. That he in his manhood might present his Church unto himselfe, God blessed for ever, holy and without blemish, Eph. 5.27. So that the redemption of man is the worke of the whole Trinitie, the Sonne by the holy Spirit offering himselfe unto the Father, accepting this o­bedience a ransome for the world. And because the Sonne offered himselfe by the eternall Spirit; therefore is not our Saviour a created Mediatour, as Postellus sup­posed, for no creature can be eternall. And malgre all the power of hell, it was an eternall Gospell, Revel. 14.6. Written in the Volume of the Booke of the eternall Decree, Psal. 40.7. Heb. 10.7. to the everlasting comfort of the faithfull; That the sacrifice for sinne was appointed before there was a sinner.

7. Now before I come to those Texts of Scripture which Postel urges directly hereto; it will not bee unfit to let you see how he favours his owne opinion, by those Scriptures which he interprets unfaithfully; as where it is said, Deut. 32.39. There is no God with me; as Esay interprets it, I am God, and there is none else; he makes the sense, pag. 104. he is the created wisdome, before which there was no o­ther God created: for he is worthily called God (saith he) for his union with the Deitie. And againe, pag. 115. for that which is Prov. 8.23. I was set up from ever­lasting; he will have it, that this divine wisdome was created not from ever­lasting, for then it could not be a creature; but before any ages were numbred by [Page 190] men. So to that of Saint Iohn, Cap. 1. The Word was with God; he addes as it fol­lowes, in the Abisime Creed, and with the Holy Ghost, and with himself, & argues that whosoever is with another, must be different therfrom, & (for the most part) inferiour indignity. I have answered concerning the authority of that Church, the collection of inferiority in dignity followes not; neither doth this text prove the unity of any such creature with the Creator, as hee inferres, but rather the dif­ference of persons in the unity of the God head: for so it followes in the Text; And that Word was God. I say nothing of other Texts which by allegoricall and forraine interpretations he would bring to his purpose, such as that, pag. 93. where by the firmament, Gen. 1.6. he will understand this Mediator, who parted the hidden waters of the Deitie, from the manifest waters of the creature: whereby it would follow, that the Chaos or waters, the light and darknesse, were crea­ted before this Mediator, see Gen. 1.13. His argument from that Spirit which mo­ved upon the waters, Gen. 1. brought pag. 29. is answered before, Reason 3.

I impute it no fault to him, that he pag. 62. confounds those Texts of Iohn, 12.28. and chap. 17.5. Charity sees no mistakings, where they make not against the truth. But his collection is ill from that text, Glorifie me with that glory which I had with thee before the world was; to conclude, either that the creatures were distinct in him whom he cals God man, meaning the created Media [...]our, or for any other to suppose that the glory of God the Sonne was any whit lessened by the taking of our flesh; onely it was shadowed for a time under the Cloud of his humanity, except that at some times a glimpse therof appeared in his glorious mi­racles. For first, if that eminent being of the creatures in the distinction of their severall beings, were not in God the Sonne, that second Person of the Trinity, but in this created Mediator, it would follow, that the wisdome of God were not infinite, nor yet essentiall unto him, when the knowledge of the creature in that manner of being, must come unto him by a creature, contrary to that which hath been proved (Chap. 5. & 8. And therefore to avoid this inconvenience, hee is compelled to say, pag. 74. that that second being of all things (taking the equivalent being which they have in the Father, for the first) is not onely in the eternall wisedome, but also in the wisdome created. Whence it followes, that the Creature by the same manner of being, shall bee both in the Creator, and in the created Mediator. But the reason: for otherwise the Angels could no see God. The position is false, the reason insufficient, and answered before; then to thinke that the Sonne had lost or abated any thing of his infinite glory, because he prayes, that he may be glorified as before the world was, stands neither with the truth. For so neither had the glory beene infinite, if once ended, nor he coes­sentiall with the Father: neither yet accords it with the circumstance of the Text. Therefore understand it according to the truth: That Christ the Sonne of God in his manly being having glorified the Father on earth, and finished that worke which he had given him to doe, Verse 4. prayeth vers. 5. that the infinite glory, which was darkned under the forme of a servant, Phil. 2.27. might be manifest in the manhood, that hee in that manly being might be glorified, with the glorie which is infinitely sufficient to glorifie him the head, and all the members of his mysticall body, as it is manifest in that 17. chap. of Iohn, vers. 22, 23, 24.

8. Mal. 3.1. Christ is called the Angel or Messenger of the Covenant; there­fore he is a creature, so united to the Divinity, that God cannot worke without him, for that reason which is the first before. The reason is not of force to the authority. I answer. The first covenant or promise which God made to man­kinde was that in Paradise, Gen. 3. The seed of the woman shall bruise the head of the Serpent. This seed of the woman is Christ our Lord, which according to the Prophet should come in that Temple, which was built by the Iewes after their returne from Babylon: So the Sonne of God in our flesh, is that Angel of the Co­venant of our deliverance from the power of the Devill, which came according [Page 191] to the time appointed. So he hath the name of an Angel from his office, not from his nature.

9. The holy Ghost shall come upon thee, and the power of the highest shall oversha­dow thee, Luk. 1 35. This holy Ghost is that created Spirit of the Trinity, locally moving from place to place, which actually performed all those things which hitherto have beene ignorantly attributed to the third Person of the Trinity: who being infi [...]ite, and filling all places, cannot be moved from place to place, no more than the Father or the Sonne. But this created Spirit might take on him the shape of a Dove, Luke 3.22. of a Voice Luke 9.35. and may also change places, as he saith, Iohn 3.13. No man ascended up into heaven, but the Sonne of man which is in heaven, pag, 75. 75 113. 116, &c.

Answ. I have given the meaning of that text, Iohn 3 13. before in the 23. chap­ter: And as the i [...]fi [...]ite wisdome of God foresaw, what diversitie of opinions would come into mens minds, (for hee understands their thoughts long be­fore Psal. 1 [...]9.2) so hath hee left us the rule of his holy word whereby to guide us in the truth. Now the writings of Saint Iohn do so cleare this question, as if they had beene written in opposition to these opinions of Arius Postellus, and those that are like minded. I cite some few texts out of his first Epistle chap. 4 v. 10 God hath loved us, and sent his Sonne to bee a reconciliation. But the question is, whether a created Sonne or no? Saint Iohn tels us no, not a crea­ted Sonne, but his onely begotten Sonne hath hee sent into the world, that wee might be saved by him vers. 9. That Sonne or Word, who is one with the Father and the Holy Ghost, chap. 5. vers. 7. That Sonne to whom the Father Himselfe bare witnesse, verse 9.10 11. See 2 Peter 1.16 17. That Son who is very God and eternall life, vers. 20. what can bee more plaine, or particu­larly described, or more fully proved? If Hee bee begotten, then coes­sentiall with the Father, Ergo, not created. If begotten, then eternall (for the actions of God in Himselfe are infinite and eternall) See chapter 10 Ergo, not created. If one with the Father, then also infinite. Ergo, not crea­ [...]ed. If v [...]ry God, Ergo, not a Creature. But this spirit of the Trinity, which tooke flesh of the Virgin, and so became our Mediatour, moved from place to place, which no Person of the Trinitie could doe, because they are i [...]finite, and fill all places. Had this eye of the Sorbon L. Dan: in Haer. Aug. cap. 85. which knew so well that God is in all places repletivè (as they speake) never read that Moses saith, Deut. 33.26. That God rides on the Heavens for the helpe of Israel, and on the Clouds in his glory? And although David knew that God did continually, beset him round about, and that there was no place either in Heaven or in hell, in the earth, or Sea: where he was not Psal. 139. from v. 5. to 11. yet as a stag embossed takes the soyle, so did his heart in his flight from Saul thirst for God; saying, when shall I come and appeare before God. Psal. 42.2. Therefore al­though God fill heaven and earth, yet is he said to be in any place more particu­larly where he gives more evident proofe of his presence, as at Bethel, Gen. 28.16. in the Tabernacle by the Oracle and those manifest signes which I remembred above note (d.) Thus God descended on Mount Sinai, when the Mountaine did smoke and tremble, and thus the holy Ghost is said to have come upon the Vir­gin Mary, when by that wonderful work of his in her body, that seed of mankind was taken of her, that it might become a tabernacle for the King of glory to dwel in eternally: Thus also our Lord saith of himself Ioh. 6.38. I came downe from Hea­ven, not to do mine own wil, but, &c. not but that he was stil in heaven c. 3.13 but be­cause his presence in earth was now manifest in the flesh, as it had not bin before.

10. And these reasons are, if not all, yet the most, I am sure the best, which Po­stellus brings for his position. It may seeme fit moreover in this place to give answer to those texts which beside these already cited, may be br [...]ught for this opinion. And first to that which is Gen. 3.2, &c. Y [...]a, hath God said yee shall not eat of [Page 192] every tree of the Garden, &c. yee shall not dye the death. But God doth know that In the day ye eate thereof your Eyes shall be opened. The word Elohim, God, here used, is of the plurall number, but God is one. And beside it may bee thought that the d vill durst not have spoken thus of Christ his creator, if H [...]e had beene God [...]less d above all.

Answ. The reason why Christ is every where in the Scripture called Elohim [...]s, because that being eternally the Sonne of God He also received of the Father power over all things, and was appointed to bee that man by wh [...]m the world should be redeemed and judged. So the word Elohim though sometimes given to Angels, sometime to men, yet it abates nothing of the excellency of his being. To the reason I answer, that the devill never perswades a man to sinne, but first he corrupts his opinion concerning God. For hee that hath true and beseeming thoughts of God, is not easily drawne to a wilfull sinne. Therefore the devill doth here first perswade the woman to distrust the truth and goodnesse of God, as being an enemy to him and his creature, man, as was said before. chap. 22. But if the devill had in so many words affirmed that which Postellus doth, yet we know he is a lyar from the beginning and abode not in the truth.

11 Gen. 19.24. it is said that the Lord rayned upon Sodome fire and brimstone from the Lord: by which place though it may appeare that the Sonne is coessen­tiall with the Father, for both are named by the name of Iehova; yet the Father hath the excellency of honour before Him, and that he executes no Iudgement i [...] the creature but by his fathers beheast: which is yet more evident by that which is Zach. 3.2 And the Lord said unto Satan, The Lord rebuke thee O Satan; whereby it may seeme, either that there is not an equality of power in the Persons of the Trinity, or else that there is a created Mediator, in whom the second Person of the Trinity doth dwell.

A [...]s. If the dignities of the deity be essential as was proved, then if there be one nature of the Father and the Sonne, it followes that their power and all other dignities are coequall. Onely the Father hath the prerogative of originall in this, that the Son is of the Father, but the Father is not of the Sonne, though he never were without the Sonne. And therefore those professions of our Lord, all power is given unto me both in heaven and in earth, Math. 28 18. And the Father hath committed all judgement to the Sonne Ioh. 5.22. are first and above all to beare witnesse to the truth, Ioh. 18.37. For if he received his being originally from the Father then of necessity that power also which is essentiall unto him. Secondly, that as a Sonne he might honour His Father in the dispensation of that power, and execution of his Mediatorship. And thus hee destroyed Sodome by the pow­er of the Father, and thus he prayes that Satan may bee rebuked, and the faith of his disciples confirmed, Luk. 22.32. Thirdly, [...] as ioy­ing in the glory and excellency of the Father, as Ignatius speakes Epist. ad Smy [...]enses. Fourthly, that wee may know that we have one and the same gratious Mediator, which did evermore save and defend his church both before and after his incarnation.

12. But it is written, Exod 23.20. &c. Behold I send an Angel before thee, be­ware of him and obey his voice: provoke him not, for hee will not pardon your trans­gressions: for my name it in him. That this Speaker was Christ who had brought the Israelites out of Egypt it is manifest, 1 Cor. 10 9 That this Angel may meane Moses, it sorts not with some circumstances, especially that He will not pardon your transgressions. Therefore some Rabbines understand by this Angell, Michael, the Prince or Angel that standeth for the nation of the Iewes, Dan. 10.13.21. but nei­ther can an Angel forgive sinnes. Therefore being compared with, Exod. 33. v. 2.3. I will send an Angell before thee, but I will not goe up with thee, least I consume thee in the way: it must follow of necessity, that this Angell is not the second Person in [Page 193] the Trinity, but that created Mediator the Son of man, who had power in earth to forgive sinnes, Math. 9.6.

Answer. That being granted which is Ioh. 10.38. & Ioh. 14.10. That Christ is in the Father, and the Father in Him, these words being spoken in the Person of the Father, wil prove that Christ is the worker of al deliverances for his Church, both tempor [...]ll, and eter [...]all, and that he hath power to forgive sins, and that the name or being of God is truely in Him. So by this Angell no created Mediator can be understood, for every sin is a breach of the law of God against an infinite Iustice, which God alone and no creature can forgiue. And therefore that sonne of man which had power on earth to forgive sinne, must of necessity bee God and not a created Mediator. And although Israel were here threatned, that God would de­part from them for their Calfe; yet it is manifest. vers. 17. that God at the prayer of Moses pardoned their sinne, and brought them into Canaan. But to take the objection as it may make most for this opinion, that God doth threaten to send a created Angel, yet these words My name is in him, cannot prove him to be this created Mediator, but rather that the Angell to be sent, should have a power de­legate, whereby to punish the rebellions of the people without sparing, and that power was the power or name of God in him.

13. I, but Psal. 45 6. after the Prophet had confessed unto Christ, Thy throne O God is for ever and ever, thou hast loved righteousnesse and hated iniquity: hee addes. verse. 7. Therefore God even thy God hath annointed thee. By which it may seeme, that Christ though God, yet hath a God, and is God by grace and a crea­ted mediator, as Hermes Trismeg. in Asclep. cals the Father [...] the Crea­tor of this God.

Answer. Christ though God eternall, yet as man, a created Mediator, hath a God, as he saith, Ioh. 20.17. I ascend to my God, and your God, and in this sence God is his God, which hath annointed Him with the oyle of gladnesse, above all that are partakers with him of flesh and bloud. For he received not the spirit by measure, but of his fulnesse have we received grace.

14. Esay saith, Chap. 43. v. 10. Before mee was no God formed, neither shall there bee after mee. Therefore the Mediatour that spake there must bee a created Mediatour.

Answer. It followes Esay 44.6. I am the first, and I am the last, and beside mee there is no God: therefore he is not a created Mediatour, but the Creator of all things. But that text of 43.10. (it seemes) did somewhat trouble the Greeke interpreters, who with one consent translated the word [...] was formed, by [...] was, to this sence, there was no God before me, though some of them left out the word [...] God, and some kept it according to the Hebrew: but this text proves nothing to that purpose for which it is cited, but rather as it follow­eth on the verse before, thus much. That if none of the Gods of the nations could bring forth their witnesses that they had promised and performed; then the Iewes might witnesse with him, and especially his chosen servant Iesus, in whom all his promises are yea and Amen, that hee was before all their formed Gods, and should be after them. So that if hee were before and after all their formed Gods, whom yet they did confesse to bee immortall (for no man takes him for a god that must dye (Ioh. 12.34.) therefore against themselves they must witnesse that he was the true God.

15. It is said, Rom. 8.26. That the Spirit maketh intercession for us wth gronings that cannot be uttered: which cannot be but with earnestnesse of desire, and paine: but neither of these can befall unto God, yet is our Mediator one, yesterday, and to day, and the same for ever. Therefore the Mediator is a created being, which continually hath made, and doth make intercession for the Saints, according to the will of God. vers. 27.

Answer. Though Christ be our eternall Mediatour, as was said above, Ob­iect. [Page 194] 6. one, as the Sonne of God eternall, one Sonne of the Virgin, eternally ordayned in the counsell of God; yet this Spirit here meant is that Spirit of the humanity of Christ, as it appeares by the circumstance of the text, For hee that searcheth the hearts, knoweth the meaning of the Spirit; so it is the Spirit of the heart of Christ our Mediatour, whereby he intreates for the Saints. For al­though our Lord Iesus be glorified in body; yet is he the same body that he was before, and his heart is touched with the feeling of our infirmities, and even now sorrowes with us for our sorrowes, as when he wept Iohn 11.35. For as Postel truely saith pag. 33. The beginning of his sufferings was in the body, and though his bodily sorrow was ended in his death, yet his sufferings in his soule and Spirit are not ended, till that which is remaining to the sufferings of Christ be likewise fulfilled in the bodies of his Saints, as it is plaine Acts 9.4. Col. 1.24. And therefore it is said of this Saviour or Angell of his presence, in all their troubles he was troubled, Esay 63.9. Heb. 2.17. & 4.15.

16. But Saint Paul Colos. 2.2.3. saith, That all the treasures of wisdome and knowledge are hid in that mysterie of God, and of the Father, and of Christ. Where the Father by a manifest distinction from God, and from Christ, must meane this meane being or created Mediatour which tooke flesh of the Virgin.

Answer. Not so; for although the eternall power and Godhead were ma­nifest to all men by the creature, that wicked men might bee without excuse, Psal. 19. and Rom 1.20. Yet none of the Princes of this world did understand that mysterie of the Gospell of Christ. 1. Cor. 2.8. For that had beene kept secret since the world began, but was now manifest in the last times, Rom. 16.25. Col. 1.26. There­fore these treasures of knowledge are first to know God one infinite and eternall being; then to know him the Father, that is, to confesse in the unitie of the Deitie the three persons: 1. the Father eternall, which cannot be without an eternall 2. Son; neither can an eternall Sonne bee without an 3. eter­nall procession or generation. Now to know this one God, and him the Father, and that one Mediatour betweene God and man, the eternall Sonne dwelling in the man Iesus, the Sonne of the Virgin, is the height and perfection of all knowledge whereto man by all his search could never attaine. Then so to ac­knowledge this truth, as to live in holinesse as they ought that know it, is that perfection of wisdome, that whole duty of man whereto hee is called: and this answer may serve for the like objection out of Ephes. 1.3.

17. So Saint Paul also Heb. 1.3. seemes not to give unto Christ equall glorie with the Father: for he saith of him, that he is not [...] the beame which is of one nature with the fountaine of the light: nor yet [...], the shine of that beame; but [...] a glimpse, brightnesse, or shine by reflection from that glory, whereby it followes, that he is not consubstantiall with the Father, and so of necessity a created mediator.

Answer. It is said, 1 Tim. 6.16. that God dwelleth in the light which no man can approch unto, that is, that centrall or incommunicable light of the deity, which no man hath seene, or can see, for the creature cannot com­prehend what God is, except it bee united unto him: but yet because the creature cannot bee blessed but in God, therefore is that light spread a­broad, or dilated from the centre into the infinite circumference of the divine dignitie, by the infinite obiect of that light, the Sonne our Lord Iesus, by whom that light is participate unto men, and Angels, in that blessed vision whereby they are blessed in him, and this is that [...] or brightnesse of Saint Paul: the same glory of God made communicable unto us by our Mediator, not any shine or reflection of light in a forreigne obiect, as the wisdome of God in the creature, or the light of the Sunne reflected in the Moone, or starres; in which the light is made other then it was, as the obiection mi­stakes it.

[Page 195]18. Revelation. 3.14. Christ is called the beginning of the creation of God therefore Hee was the first creature.

Answer. If he be the beginning of the creation, therefore he cannot be a crea­ture. for so should He be the beginning of himselfe: so should He be, when he was not; so should he be a cause, and yet not be: but these are impossibilities. Compare herewith, Colos. 1.15. And see the reason of the speech in answer to the fourth ob­iection.

§. 11. The heresies concerning the proprieties of the Mediator, are principal­ly three, of the 1. Acephali, the 2. Agn [...]etae, and the 3. Monothelites. The A­cephali or headlesse, because they had neither bishops, nor priests, nor set times, nor order for the service of God; though that as the two natures in Christ were confused (for from the Timotheans they descended) so also the proprieties of these natur [...]s. But if the first befals, as was shewed, §. 1. 2, 3. before, then their confusion, is also confounded. The author of this heresie was one Severus a bishop of Antioch, who dayly cursed the Councell of Chalcedon, for that by their decree which you heard before, §. 1. they had forestalled this heresie. But his blasphe­mous tongue cut out, and he banished from his chayre, were worthy rewards of such a Bishop, Euag. lib. 4. c. 4.

2. From that heresie of Apollinarius, came that of the Agnoetae; that the di­vine nature of Christ was ignorant of many things, as the day of judgement, the grave of Lazarus &c. For if the Godhead were changed into flesh, as Apolli­narius held; Themistius might well conclude, that both the being and also the proprieties of the Godhead must suffer losse thereby; and so falsly ascribe unto the Godhead, that which was proper unto the manhood. But if the foundation were unsure, as it appeared. §. 2. their building must needs fall to the ground.

3. And because the opinion of Eutyches concerning the only divine nature in Christ, began to be hated: therfore Cyrus byshop of Alexandria upheld it by the o­pinion of one will in Christ, for (said he) the humane will of Christ either is none, or not at all moved as the will of man, but onely by God. But to take away those proprieties which doe necessarily follow the nature and being of any thing, is to destroy the thing it selfe: so that to deny either the divine, or humane will of Christ, were to make him an unsufficient mediator; and is directly contrary to that scripture which is Luke. 22.42. Father, not my will, but thine be done.

4. From whence Iordanus Brunus a Neapolitan in my time in Oxford, would inforce a more wicked conclusion, That Christ was a sinner, because His will was not in every respect answerable to the will of God. And because that which comes into the wicked imagination of one, may proove a stumbling blocke to another: I will by the way remove this out of the way. Therfore I answer. That because man knowes not, nor may presume to know what the secret will of God is, hee may in the freedome of his owne Will, will, desire, pray for, and indeavor any thing which is not contrarie to the revealed will of God, and that without sinne, especially in such things as stand with the naturall desire of all the creature in the preservation of it selfe in the present being which it hath. As a sicke man without sinne may use diet, medicine, and prayer for recovery; although God in His secret will have determined he shall dye. Davids purpose to build the Tem­ple, though against the purpose of God, was so well accepted of God; as that he thereupon received the promise of a perpetuall succession, even till Christ the eternall king to come of his seed, 2 Sam. 7.11. to 16. Nay, when Hezekiah had heard the sentence of death from God Himselfe, by the voice of his Prophet, Esay 38. was his prayer, and his teares accounted sinnefull, which God did so far accept, as that he confirmed his petition by a miracle? And although our Saviour knew himselfe to have come into the world, that He should dye for the sinnes of the world: yet might he without sinne pray unto His Father to save Him from [Page 196] that houre John 17.17. especially divers figures affording that hope? was not Isaak in the very stroake of death rescued by the voice from heaven, when the Ram was offered up in his stead? Gen. 22. was not the scape goate Leu. 16.21.22. on which all the iniquities and sinnes of the sons of Israel were put, sent away a­live into the wildernesse?

But wherein was this repugnancy of his will to the will of God? Not my will, but thine be done. He denyed his owne will, he laid downe not onely his life, but even the desire of life, that he might performe the will of his Father; so that the true conclusions which arise from hence or the like places are these; first, seing all men naturally desire to live, and would not bee unclothed, that is, would not die 2 Cor. 5.4. but rather that our mortality might be swallowed up of life, as it shall be with them who are found alive at the comming of the Lord 1 Cor. 15.51. and 1 Thes. 4.15, 16, 17. Christ our Saviour was truly man both in the nature, and all the naturall properties of a man, contrarie to the heresie of Eutyches, and the Monothelites, of which you may reade further (if you will) in Thom. Aquinas contra Gent. lib 4. Cap. 36. Secondly, and because every pure and meerely natu­rall propertie is concreated with the thing whose property it is, and that the de­sire of life, is naturally in every thing which hath life, and that without sinne, lest [...]e that put this desire in the creature should be supposed a cause of sinne: it was [...]o sinne i [...] our Saviour to desire life upon that condition; contrary to the folly, and falshood of Brunus. Thirdly, seeing that God the Father so loved the world, as that he refused to accept the prayer of his owne beloved Sonne, when hee be­sought him with strong crying and teares for life; but would give him to that most bitter death for us: what confidence and assurance of life may wee have, when the price of our redemption is paid, and hee our Redeemer restored unto life? for if while we were enemies, we were reconciled unto God by the death of his Sonne: how much more, being reconciled, shall we bee saved by his life? Rom. 5.10.

ARTICLE III. ❧ VVhich was conceived by the Holy-Ghost,

CHAP. XXV.

ALthough it were said to Abraham, That in his seed all the nations of the earth should be blessed: so that the Humanity of Christ was in Abraham and the fathers originally, and so descended unto Him: yet you may not thinke that any deter­minateYou may see the contrary opinion in Galatin. lib. 7. cap. 3. matter descended from Abra­ham, or the rest, of which the Manhood of Christ was to be made peculiarly, no more then the manhood of all others that descended from them. And as no more, so no lesse, was He in the loynes of Abraham then the other Israelites. But yet with this difference, That whereas all o­ther men being borne according to the law of concupiscence, are subject to originall sinne from both the parents: (a) Hee being not so borne, was not subject thereto. And because He was not borne according to the flesh, but according to the promise, accor­ding to the Law of the eternall life; that is, of the eternall Father onely, on the one side without a mother; and so of His mother onely on the other side without a father: Therefore was He, as not subject to sinne; so not tithed in Abraham, when he gave tithes of all unto Melchizedek, Genes. 14.20. as Levi was, Hebr. 7.9, 10. for tithes are an acknowledgment of sinne in him that is tithed; and a confession that he needs a mediator unto God. But Christ being a Priest for ever according to the order of Melchizedek, did therefore in Melchizedek receive tithes of Abraham. and by Mel­chizedek [Page 2] blessed him with whom He had before-hand established His promise. Gen. 12.2, 3.

Now when the fulnesse of time came, that this promise of God should bee fulfilled: the blessed Virgin Mary being sanctified by the Holy-Ghost unto holinesse of life, and puritie of affections: was so highly favoured and accepted of God, as that in her tender yeeres (for they write that shee was not above fourteene yeeres at the message of the Angel) shee was vouchsafed worthy to bee the mother of the Saviour of the World. Her heart being therefore purified by the Holy-Ghost, to beleeve the promise of God made to her by the Angel, and by him to bee perswaded of the possibilitie thereof: Hee wrought in her also a free consent thereto, a full sub­mission to the will of God, and a desire of the performance of the promise. Reade Luke 1. from 28. to 39. Thus according to the nature of the Holy Spirit, she first conceived her sonne in her Spi­rit, or understanding and holy desires: then by the working of the Holy Spirit, that seed which is the originall of man-kinde was sanctified, separate and sequestred into the place of naturall gene­ration, and the Eternall Son invested therein, that according to the time of life, Hee might bee borne the Son of man. O sacred myste­rie! O miraculous conception! Yet thus must His conception be, who was to vnite all things in one. But for all this, is not Christ our Lord said to bee the Son of the Holy-Ghost, although hee were thus conceived by Him; nor yet the Son of the holy Trinitie, as the Abissine Church confesseth. For as concerning His eternall being, Hee was the Son of the Father onely: so for this His man­ly beeing, Hee was the Son onely of His mother, having His hu­mane nature and birth of her, and consequently His originall or discent from her Fathers, David, Abraham, &c. And being then first conceived according to his humane nature, of which the Holy Ghost was not partaker: therefore hee was not propagate of the substance of the Holy-Ghost, as Isaac of Abraham according to kind, to which conception onely the name of Father and Son doth properlie belong. Now see the reasons: ‘That our Lord was conceived by the Holy-Ghost.’

You may remember how it was said in the Chapter before, § 10. Answere to the fourth objection, that the Holy-Ghost is that in­finite activitie, in whose strength every thing doth worke. Which if it have truth in every naturall action (as I shewed) much more is it true in things above nature; such as is this conception of our Lord.

1. For if the fountaine bee corrupt; then also the water must bee unwholsome. And if original sin doe follow every one that is conceived according to the flesh, as it is said Psal. 51. In sin hath my mother conceived mee: then as it was necessarie that Hee which [Page 3] should bee a propitiation for the sinne of others, should bee him­selfe holy, and vtterly separate from sinners: so was it also necessa­ry that his conception should be onely by the Holy Ghost, that Hee might be free from all taint of sinne, both originall and actuall.

2. And as the generation according to the course of nature had beene in sinne (as was shewed at large Chap. 17.) so also was it vtterly impossible that God thereby should bee incarnate. For (b) no agent can worke beyond the power of its owne nature. But the Incarnation, whereby God and Man became one Person, was beyond the power of all naturall generation. For man, as all other naturall agents, is finite; the divine being infinite, and so im­possible to bee begotten by man. Beside this, the divine being in this case of being conceived, must have beene in the state of a suf­ferer by a being finite. But these things are impossible. And there­fore it was (c) necessary, that the conception should bee by the Holy-Ghost.

3. If the conception of our Saviour had beene according to the course of naturall generation, then had there beene two fathers of one Person, and so the humanitie taken into the Deitie of Christ, had beene the cause of confusion, in respect of the Father-hood, which had beene in God the Father, and in respect of man, the Fa­ther of the same Son. So the perfection of Father-hood had not beene wholly and perfectly in God the Father. So defect should be in the first principle. But these things are inconvenient. There­fore (d) the conception was not by man.

4. And why this conception was the peculiar worke of the Holy-Ghost, it may yet further appeare, thus. In all the workes of God in the creature, the whole Trinity works, either according to one man­ner common to all the Persons: or else according to their personall properties. Now in this incarnation of the Son, as the Father had begotten Him by eternall generation; so in the fulnesse of time, did Hee send His Sonne into the world; and this sending is that second generation or begetting. For as the thought or intent in the minde of a man, is that inward word of his understanding, which being spoken, is made understandable by others: So the Word of God remaining eternally in the bosome of the Father, being sent into the world, became manifest in the flesh. And thus the whole being of Father-hood was in the Father, and of Son­ship in the Sonne. And besides these two termes of begetting, belonging to the Father, and being begotten, belonging to the Sonne, there is onely that of conception necessary to this most wonderfull Incarnation, which must belong to the Holy-Ghost, least two offices being given to one Person, the third Person should cease to worke. So there should bee inequalitie in their actions, and their workes without should not bee conformable to their in­ward beings, shewed Chap. 11. and 12. But this is not to bee affir­med: Therefore hee was conceived by the Holy-Ghost.

[Page 4]5. And seeing it was necessary that the Redeemer of the world should be borne of a Virgin (as it will appeare in the Chap­ter following) it was also necessary that the conception should be by the Holy-Ghost. For as in the ordinary way of all generation, the female seed is not of strength to become man, except it receive motion, life and strength from the masculine seed conveyed into the place of conception; which cannot be done but with the breach of Virginitie: so where the Virginitie was not impaired, it was necessary that the disposing of the seed and enabling it unto con­ception, should bee by the power of the Holy-Ghost, who was able to supplie all defects in nature, and to cause the Virgin to con­ceive, and consequently to bring forth without the feeling either of pleasure or paine.

6. Every supernaturall worke which proceeds from the perfecti­on of Love, must bee performed by him who is the perfection of Love. But the Incarnation of God in man, was a supernaturall worke which proceeded from the superabundant Love of God to Man-kind, See Chap. 22. Reasons 4, 5.10, 11, 12. And therefore wrought by Him who is the perfit Love betweene the Father and the Sonne: that the perfection of the band, vnion, or knot of Love, might bee in the Holy-Ghost; as betweene the Persons of the God­head, so betweene the God-head and the humanity.

Notes.

Object. 1 (a) HEe was not subject to originall sinne] A Iew or Atheist may object, that if Hee were subject to the punishments of originall sinne, that is the sicknesses of minde, ignorance, forgetfulnesse, the passions of anger, sor­row, and the like: and so of the body, to bee weary, hungry, faint, sleepie, &c. Then must it also follow, that Hee was subject to the sinne; for no effect can bee, but by the precedence of the cause. But it is manifest that hee was subject unto most of these. Therefore it may seeme that Hee was also subject to sinne, though not actuall, yet originall, which was the cause of these. Answere.

Though the rule bee most true, that no effect can bee without the precedent cause; yet in this businesse, where grace and mercy is above nature, the cause in one, wrought the effect in another. The sinne was of Adam and his sonnes, the punishment of CHRIST the Sonne of GOD. But the supposition that these defects (if they may bee so called) are the effects of originall sinne, is false. For man being that creature in whom GOD would shew the superexcel­lencie of His goodnesse, wisedome, glory, &c. Ephe. 3.10. It was expedient that he being to be brought to that height of happinesse and perfection whereto no other creature can attaine, should have experience of all infirmitie or weak­nes, first from not being to the meanest degree of being, and so from state to state, till he have at last arrived vnto that state of perfection when God shall be All in all. And because it was necessary that our Lord should bee in every thing like His brethren, except their sinne: therefore tooke Hee on Him whatsoever was naturall unto man, the substance, not the sinne; the perfections, not the infecti­ons. But sinne was contrary to mans nature, the deformitie and poyson thereof [Page 5] wrought onely by the Devill in man, after the worke of God was perfect in him. And therefore our Lord did grow in wisedome, and Stature like other men, as all the sonnes of Adam should have done, though hee had ne [...]er sinned. And thus Christ tooke on him our infirmities, and that for this end, that Hee might beare our sinne, that is, might set himse fe in our stead to beare the punishment of our sinnes, th [...]t by His stripes wee might bee healed. And thus the Lord laid on Him the burthen of vs all, Reade Es. 53.

Object. 2 But it is said, 2. Cor. 5.21. that God made him to bee sinne for vs. Answere. This text is cited as that text of the Psalme in Matth. 4.6. is cited by the De­vill. Say that which followes, Who know no sinne, and it cuts the thro [...]t of the objection. But I say that Sai [...]t Paul re [...]erreth vs secretly to that sacrifice [...]or the sinne of the High-priest, in Exod. 29.14. which is there called [...] Chat­tach § Sin, meaning an offering for sinne, as Psal. 118.17. the sacrifice is called [...] Chagh, the feast or holy-day, by a Metonymia, meaning the sacrifice proper for the holy-day. For the purpose of Saint Paul in that Epistle being to prove the end of the Law in Christ, referres vs to that sacrifice which shewes that the High-priest himselfe needed another Mediatour. For although hee did eate the sinne offering of the people, and so did beare or take away their sinne: Levit. 10.17. Yet his owne sin offering he might not eat. And therefore that was to be burnt without the campe, as Christ did suffer without the gate. Heb. 13.11. &c.

Object. 3 Moreover Iob saith, 14.4. Who can bring a cleane thing out of an vncleane? Not one. Where [...]y it is plaine, that although Christ were conceived by the Holy-Ghost, and so no staine or touch of concupiscence came to the body of the Virgin by that con e [...]tion: yet seeing the Virgin her se [...]fe was conceived and borne as all man-kind: it must likewi [...]e follow, that if Christ had his whole manly being o [...]ely from her, then as shee her selfe was st [...]ined in her whole being with ori­ginall sinne, so likewise that which was con [...]erved of her.

Answere. It is likewise written, Deut. 4.24. The Lord thy God is a consuming fire. And the propertie of fire is to separate all such things as are heterogeneous: to part and divide Elements, as experience sheweth. Now although it bee plaine, that the heavens are impure in His sight: that Hee found no stedfastnesse in His Angels: that no creature could bee a Tabernacle worthy His dwelling much lesse the body of sinfull man: Yet seeing th [...]t glorio [...]s fire was able to purifie and perfit whatsoever body that was, which He would vouch­safe to take unto Himselfe: therefore although for the reasons in the Chapter following, it was meet, that Christ should bee borne of a Virgin, yet not to take any holinesse from her. For if it had seemed good vnto His wisedome to take His man-hood from a corrupted Rahab, or a Tamar (as hee did originally) yet was Hee able to sanctifie and cle se it, as He doth clense or take away the sinnes of the world. And concerning that manly being which our Lord did take of the holy Virgin, though it were the most pure in all man-kind, though the vttermost puritie in all the creature, as being without the sinne of the crea­ture, as I said before: yet was it not of it selfe worthy to bee His pavillion, but became a dwelling worthy of His presen e onely, be [...]ause He, by that assumpti­on of it unto himselfe, did make it worthy of Himselfe, as Hee saith Iohn 17.14. For their sakes doe I sanctifie my selfe: What is that? His Divine being is perfect holinesse, and thereby did He sanctifie His body, which was Him [...]elfe (con­trary to the wickednesse of Nestorius) that that likewise might bee Holinesse to the Lord, and a sufficient sacrifice, sanctified by that offering of Himselfe, for the sinnes of the world. And this sanctifying of that Tabernacle of His man­hood, was figured by the Cloud which filled the Tabernacle, Exod. 40.34.35. and the Temple, 1. Kings. 8.10.11. into which, seeing the Priests could not en­ter, because of the Cloud: the Holy-Ghost signified, that when God should dwell [Page 6] in the temple of our flesh, the ministerie of the Leviticall Priest-hood must have an end.

(b) No agent can worke beyond the power of its owne nature.] It were a wicked and Manichean conclusion from that text which is in Matth. 13.38. The tares are the Children of the Devill, to thinke that any of man-kind should bee begotten by wicked sprights: yet such fancyes hath the devill hatched in some mens mindes, to dishonour this most glorious worke of God, the Incarnation of his sonne. And although it appeare by the manifest authoritie of the holy Scripture, that man was that speciall creature of God, whereabout (to speake as a man) Hee tooke most care: Let vs make man in our image: Gen. 1.26. Hee hath made vs, not wee our selues. Psal. 100. Thy hands have made mee, and fashioned mee. Psal. 119.73. and Psal. 139. almost wholely to this purpose: yet hath Postel. in his Booke de Nat. Med. told vs of the Alani, a people among the Tartars, which (saith hee) was begotten by Spirits. Thus also hath he disgraced the noble Nation of the Hungars, beside other particular persons, among whom our Bri­tish Merlin. But beside the generall truth of this rule, doth not common expe­rience shew, that different kinds bring out that which is neutrall, as the kindes of Hor [...]es, and Asses, Mules? which ingender not to bring out their like, be­cause nature will not endure so great a disgrace, as to have her kindes multipli­ed contrary to kind. Moreover, seeing every thing brings forth the like, as a Man, a Man; a Lion, a Lion; Fire, Fire, &c. What possibilitie is there that a spirit should beget any thing but a sp [...]rit, as it appeares in the workes of the de­vill in our fantasies and affections, by which secondly hee may also cause vs to worke on that which is in our power, not in his. I know that in the vegetable, where much seed is hermaphroditicall, in planting, in grafting and the like, one kind may be bettered by another; but not in perfect animalls, much lesse in man. I know also what poore shifts there bee to prove the possibilitie of these monstrous generations, the fancy of Incubus and Succubus; and of the devill stealing the seed from a dead body, and such like. But that pretious seed dyes instantly, except it be received into the proper vessell. And when the body is once dead, and that soule gone which kept the whole, and every part and parcell of the body in life, that which was for a new life in another, must also die. I know that some both of the Fathers, and Schoole-men, are cited of a contrary opinion; but our learned King Daemonob. lib. 3. cap. 3. vpon reasons in nature unanswereable, hath shewed the impossibilitie of this generation, to which I will adde one reason out of the Holy Scripture. Wee are commanded by God Exod. 20. Ephe. 6. to honour our Fathers and Mothers. Now if Merlin, for in­stance, or the Nation of the Hungars were begotten by devills, then by that commandement were they also charged to honour the devill: which as no man under paine of Hell-fire may doe; so were it a damnable sinne for any man to thinke that God hath commanded it. And yet this fancy would take strength from Genes. 6.2, 4. where the sonnes of God which Irenaeus lib. 4. cap. 70. will have to bee Angels, accompanied with women; and so by that transgression of kynds, Gyants were bred: See hereto Tertull: de virg: velandis. But those [...] Nephelim, Gyants or man-quellers, who prized themselves by their violence and cruelty, were not so called in respect of their stature; for they are after called [...] Gibborim, men of courage or strength, as every valiant or strong man is titled. But the sonnes of God, or, as our Lord calls them. The sonnes of the kingdome, that is, which held the hope of Christ to come, yet not living according to that hope, but following their owne lust, and joyning in marriage with Infidells and Atheists, neglecting the bringing up of their chil­dren in obedience and vertue; it must needs bee, that they must become grace­lesse, and fierce, and so for their crueltie brought the flood vpon themselves. [Page 7] And this is that wretched and wicked state whereto the world, especially this little world of ours is againe returned, and cries to heaven for that second bap­tisme of the fire.

(c) Necessary that the conception should be by the Holy-Ghost.] You see by these two reasons, one taken from the humanity of Christ, the other from His Divinitie, that it was necessary that our Mediator in both respects, should bee conceived of the Holy-Ghost. They that have little time to thinke on natu­rall Philosophie, need some helpe to vnderstand the difference of generation, and conception. And let us not bee afraid to speake of the workes of God to His honour, according to trueth, and modestie. Generation or begetting, is actively in the Parents; for the female is also an agent in respect of the femi­nine seed which shee affords: generation passively, is in that which is begotten. Conception is an action or passion concurrent or necessary to generation. For although the seed on both sides bee afforded; yet if it bee weake, and vnfit for generation, as in lustfull persons, or if it bee not retained, and duely nourished in the wombe, there can bee no conception. Therefore in this wonderfull gene­ration of our Saviour, whereby he was made a naturall man, by naturall causes, as farre as they were incorrupted, there was also a conception necessary. The con­ception actively was in the Holy-Ghost, who prepared and fitted, first the minde of the Virgin (for if her actions or sufferings herein had not beene voluntary, they had no way beene availeable unto her selfe for eternall life, then her body with all the powers and parts thereof, that shee might conceive, that is, both af­ford, retaine, and nourish that blessed tabernacle of Him that would dwell in us. The conception passively was either dispositive, whereby the body of the Virgin was so fitted to conceive; or finall, whereby that which was concei­ved, was perfected in every degree according to all the naturall causes necessa­ry thereto. And because the Goly-Ghost was the chiefe agent, or worker in all this; therefore is the conception properly attributed unto Him.

(d) The conception was not by man.] That poore and base conceit of Ebion, Cerinthus, and their followers, unworthy of that soule which should presume to thinke on God, or His glorious workes, you reade before, Chap. 24. §. 4, 5, 6, 7. where it is sufficiently refuted, and their reasons answered; and before that, you might see it strangled, by all the reasons of the 22. Chapter.

CHAP. XXVI. Borne of the Virgin Mary.

SO the Infinite Wisedome and Love of God de­lighted in man, that there is no kind of per­fection possible to the creature, which hee hath not either manifested, or promised unto him. To frame and fashion the body of Adam out of the earth, with His owne hands, to breath into him an immortall soule, was a wonderfull work, and one a [...]one. Out of that virgin man to take a rib, and there­of to make a woman, was a worke no lesse wonderfull, and one alone. The ordinary propagation of man-kind is the third way for in­crease: [Page 8] because Hee that was the Lord of all kindes here below, should not be inferiour unto them in the possibility of bringing foorth his like. But that fourth and last way of mans generation, was that which out of the side of the virgin woman, brought out that man which should restore and give perfection to all the rest. More excellent than the third, which from corrupted and sinfull parents, multiplies more corrupted and sinfull children: more powerfull then the second, which out of the more perfect sex, brought out that which was lesse perfect: more glorious and availeable to us then the first, which raised Adam out of dust. For by this, God himselfe to become one of us, tooke that which was ours, that he might give unto us, that which was His. And for the cleere proofe of this Article,

(a) That our Lord Christ was borne of a Virgin.

1. Let this be one ground, which the holy Virgin her selfe did stand upon Luke 1.34. That without the society of man, it is a thing in nature utterly impossible, that any generation of mankind can be. Secondly, That which is impossible to nature, because the power whereby nature doth worke is a limited power; and in the perfect kinds of things according to one rule, is yet possible to God Luke 1.37. Thirdly, That the workes of God Himselfe, the author of Nature, are more noble, excellent, and perfect then those of nature. Whereupon it will follow reasonably, that sith our Saviour could be borne of a virgin, if He would, it was coveni­ent so to be; but He could, as it appeares by that which is said, and also would, for so He declared it by His Prophet, Esay 7.14. Behold a Virgin shall conceive and beare a Sonne. Therefore our Lord was borne of a virgin.

2. All the fulnes of perfection ought to be in Him who was to restore man to that perfection which he had lost. Therefore as Christ our Saviour had a Father in heaven without a mother, being begotten of the substance of His father, by an unconceiveable and most glorious generation: So ought He in earth without a father to have a mother, without any taint or spot, a Virgin.

3. And seeing the Incarnation or Conception and Birth of the GOD of glory, was a grace and honour to mankind above all the creature; and a speciall exaltation of her of whom Hee would be borne above all other women. Luke 1.28. if our Lord had not been conceived and borne of a most pure Virgin, then had He exalted the corrupted flesh of mankind, and tainted with lust, before that which was vncorrupt: which as in it selfe it had been inconvenient; so had it brought chastity and purenesse of life into contempt. But these things are inconvenient. Therefore it was necessary that the Saviour of the world should be borne of a Virgin.

4. Neither was it beseeming, neither was it possible, that the [Page 9] Creator of all things should become a creature, but after a peculiar and speciall maner, the most honourable and beseeming that could be. But neither could any conception be more honourable than by the Holy-Ghost, nor any birth be more beseeming than of a Vir­gin. Therefore so was He conceived, so borne.

5. Adam was not deceived but the woman, yet a virgin being deceived, was vnto him the cause of transgression. And lest woman­kind should ever be subject to the rebuke of man for this, therefore was it necessary that the Saviour should bee borne of a virgin. For if, man had had any thing to doe in this generation of the Saviour, the woman had not so been quit from blame, in as much as man might have said, That a woman could bring all man­kind into sinne, but without man shee could afford no helpe, which inequality had not been meet betweene them that are equall heires of the same glorious hopes. Therefore that the healing might bee so made as was the wound, it was requisite that Hee that takes away our sinne, should be borne of a virgin. And thus is that fulfilled which is spoken Ierem. 30.17. From thy wounds I will heale thee, that is, as thy wound was made, so shall thy health be procured.

6. The virgin Eve was given to man for a helpe before him, yet she brought him into sinne, and the snares of the devill; but the purpose of God could not thereby be made void. Therefore that other virgine was she that was especially meant, who should bring foorth that helpe of helpes in mans greatest need. Therefore that face might answere to face, it was expedient that the Saviour of the world should be borne of a virgin.

7 And seeing he was conceived by the Holy-Ghost, that no taint or lust of sinne might be in the conception: and that the subject of the action of the Holy-Ghost, should be the most fit subject for such a worke-master, and such an action: and that a pure and uncorrup­ted body was most fit for such a conception. Therefore it was al­so necessary that he should be borne of a virgin. For it cannot be supposed, that God who came into that harbour of His mothers body, that he might sanctifie it, would at his going out, leave it in worse estate than He had found it.

8. One contrary cannot be an efficient cause of the other con­trary. As to say, That that which is pure and holy, should be the cause of any impurity or corruption. But the conception which was the cause of this Birth was most pure, as having the Holy-Ghost the author thereof. Therefore could not the conception be any cause to take away the virginity of Christs mother. For so that di­vine worke of the Holy-Ghost should have been ordained to an end more vnnoble then the worke; whereas the end is euer more excel­lent than those things that are ordained for the end. So also He that commanded parents to be honoured, should have brought a spot upon His owne mother, if by His birth her virginity had been [Page 10] impaired, which was not impaired by his conception. But these things are impossible. Therefore He was borne of a virgin.

9. The birth of that child which is supernaturall, as being both God and man, must needs be most noble and supernaturall. But it could not be most noble, if it were with the dispoyling of the mo­thers virginity, nor yet in the highest kind supernaturall, if it were not of a virgin. And this is that mystery which all the Churches, stiled in Cant. 3.11. by the name of the daughters of Sion, are called to take knowledge of. Goe forth ô ye daughters of Sion, behold King Solomon, with the Crowne wherewith His mother crowned Him in the day of His espousals, and in the day of the gladnesse of His heart. And that because all the mysteries of our salvation were accom­plished in His humanity.

10. Thus as God both by Himselfe and by His Prophets hath shewed, that these things should thus be fulfilled: So in the time appointed was Christ our Lord borne of a virgin. The holy au­thorities are, First, that which is Genes. 3.15. The seed of the wo­man shall bruise thy head, and if of the woman onely, as the promise stands, without any ayde or mention of man, then must the concep­tion of necessity be by the Holy Ghost, who should give activity and working unto the female seed: and the birth being (as it beseem­ed) answerable to the conception, must of necessity be of a virgin. Neither yet doth this abate any thing of the true and perfect hu­manity of Christ, that He was made man onely of the female seed. For seeing every second cause workes onely in the strength of the first and chiefe cause; it is plaine, that whatsoever the second cause is able to doe by the vertue of the first, that first is able to doe by it selfe. And therefore God who made man of the dust of the earth, could also without any action of the manly seed, produce a perfect man of the seed of the Virgin, in which seed the whole hu­manity was, although it was not able to moove it selfe to the per­fection of kind. Another text is that of Esay, cited before, Be­hold, a virgin shall conceive and beare a Sonne; and such a birth could never be, but that the conception must be by the Holy-Ghost; And therefore it is said, The Lord himselfe shall give you a signe, be­cause He was the onely worker. That text of Ieremiah 31.22. The Lord hath created a new thing in the earth: A woman shall com­passe a man: doth inforce as much as the former. But what new thing is this? Is any thing more usuall then a woman with child? But this is the newnesse, That a woman who never knew man, should compasse [...] Gaber, that mighty One, even God and man in one person. For seeing it was a new thing, it must be such as never was before, a miracle in the birth of a man, which could one­ly bee in this, That He should be conceived without a father a­mong men, and borne of a mother that was a maid, as it is said, Matth. 1.25. That Ioseph knew her not, till shee had brought foorth. The text of Ezech. 44. you shall heare by and by. And beside [Page 11] these texts that are plaine and manifest, others may seeme to im­port as much, as that in Esay 9.7. [...] Lemarbeh hamiscah, to the increase of His dominion; where from that close Mem, signifying in their later Arithmeticke 600, and is not used but in the end of a word, some will define the time from the fourth yeere of Achaz to the birth of Christ 600. yeeres, but it holds not. Others from thence will fetch the name Maria with as much adoe. See Pet: Galat. lib. 7. cap. 13. and lib. 4. cap. 10. But I like best of their opinion who thinke, that the per­petuall virginity of Saint Mary was meant hereby; yet will I ra­ther professe my ignorance, then presume to offer you any thing whereof I am fully perswaded.

Notes.

(a) THat our Lord Christ was borne of a virgin,] It was a worthy saying of Athanasius in Epistol: Cathol. [...]. The summe of our faith is the consubstantiall Trinity: and the true God borne of the virgin Mary. And well it accords with that of our Saviour, Iohn 17.3. This is eternall l [...]fe, to know Thee the onely t ue God, and whom Thou hast sent Iesus Christ. Whereto you have the full testimony of the devill himselfe, in that with all his might he hath persecuted the professors of this trueth, and en­deavoured to deface it with so many errours, as he by his ministers hath broach­ed to the contrary. Some you have seene before, Note (g) on the 24. Chapter; Some you shall have here in briefe against this Art [...]cle; And they either con­cerne the Body of Christ, § 1. or his Soule, § 2. or else the Virginity of his mother, § 3.

Sect. 1 §. 1. Simon the Witch according to that spirit of Antichrist.] 1. Iohn 4.3. denied that Christ was come in the flesh; and so at once made voyd the Gospel of Christ.

2. Valentinus denied that Christ had a true and humane body, but onely heavenly and spirituall, in which he [...]assed thorow the Virgin Mary, as water thorow a pipe, without taking any flesh of her. To the same purpose Cerdon, and after him Marcion, denied Christ to have beene borne of the Virgin Mary, or to have had any manly body at all, but onely heavenly, or to have suffered but onely in shew.

3. Apelles thought the body of Christ to bee a true substantiall body, but yet to have beene borrowed, partly of the starres, from which hee tooke somewhat, as Hee came downe from Heaven, and partly of the Elements; which body af­ter He had risen from the dead, was againe returned into the proper principles. The madnes of the Manichees is as much as all the former came vnto, and both the one and the other unworthy your hearing, saving that you may give thanks vnto God, that hath kept your heart upright in the holy faith of Christ, yet shall you see them briefly examined, note (a) in the end of the Chapter fol­lowing.

Sect. 2 §. 2. But the errors of Arius, and Apollinarius, concerning the soule of Christ must heere bee sifted a little neerer. Arius held that Christ tooke of the [Page 12] Virgin the humane flesh onely, and not the humane soule, but that the Word did supplie all the faculties of the soule in Him.

2. The Apollinarists called also Dimaeritae, sometime denied that Christ tooke any flesh of the Virgin, but said, that Hee was perfect man while hee was yet in heaven, before He was borne of the Virgin; and that that same body of His was equall and consubstantiall to the Divine Nature, because He made it un­to Himselfe of the Divine being: So that although He were borne of the Vir­gin; yet was He in her body as in a place, not as one of the same nature with her. And these Hereticks though mungrells of Apollinarius, and Mar­cion, yet Apollinarius was accounted their Syre.

3. Others among them, affirmed that Christ tooke a body of the Virgin, which was also enlived with a living, but not with a reasonable soule. And hence had they their name Dimaritae, because they give these two third parts of the manly being unto Christ, but said that a supercelestiall un­derstanding supplyed the want of the reasonable soule. These Here­ticks were either most differing, or most un [...]erta [...]ne in their opinions, as you may find by Socrat. Eccles. hist. lib 3. cap. 36. So by Athanas. Epist. ad Epict. Epist. de Incarn. Dom. and orat. de Salut. adventu D. I. Christi, both against this opinion of Apollinaris: And because both these opinions are against this Article, you shall first see the reasons of Athanasius against his first position: his se­cond errour shall goe in common with that of Arius.

1. The first reason of Athanasius is this. The Trinity onely is vncreated, but flesh had the beginning of man. But Apollinarius might except by his owne positions; That the Sonne made His body consubstantiall to Himselfe of the Divine being.

2. Whatsoever is subject to sufferance, is created. But Christ suffered for us. Therefore by a created body. All is most true. Yet Apollinarius might except againe by his owne position. The Word became flesh, and that Word was uncrea­ted, therefore also that flesh into which the Word was changed. But I loose time to dally thus with these Hereticks. Therefore for full opposition to this he­resie and the rest recited before of Valentinus, Marcion, Apelles and their rabbles, consider these reasons which are brought, Chapter 20. to proove that the Me­diator for the sinne of man must bee man, and see how they accord with the Scr [...]ptures there cited. Se also Galat. 4.4. and Phil. 2.6, 7.

You may see the reasons of Apollinarius for his opinions, in Epiphanius haeres. 77. of which I thinke these are the best.

1. A true man y body▪ is onely by the male-seed. But Christ was not so be­gotten. Therefore Hee had not a true manly, but a heavenly body.

Answere. The proposition is false. For Adam was not of manly seed, yet that true man, from whom all humane nature descended. Neither was our Lord lesse perfect man because hee was not so begotten; See the 10. reason be­fore.

2. That which the Scripture hath pronounced sinfull, may not bee given to Christ. But the flesh lusteth against the spirit, Gal. 5.17. and so is sinfull: there­fore not to bee given to Christ.

Answere. That text of the Apostle is taken by a Metonymia. For the flesh is not sinfull, but the lusts that dwell in the flesh are against the spirit, and sinfull. But Christ tooke the creature, not the sinne that dwelt therein.

Against the errors about the soule of Christ, whether that of Arius, or Apol­linarius, or them that had broached the opinion before their time, that Christ had not an humane soule, Ignat. Epist. ad Philadelph. you shall have the most ef­fectuall reasons out of Athanasius Epist. de Incarn. D. I. C. contra Apoll.

1. There were so many parts in Christ living, as He was resolved into, when He was dead. But He was resolved into two, the body which was buryed, and the soule which went downe to hell. Therefore there were two parts of [Page 13] Christs humane being; a body, and a soule, which two together, doe make a whole and perfect man.

2. If either the Word, or a supercelestiall understanding had beene in a sence­lesse body, then could not that body have felt either paine without, or (much lesse) inward griefe. But the soule of our Saviour was heavy unto death, Mat. 26.38. Therefore Hee had a humane soule.

3. A thing of one kind, cannot bee given as a fit ransome for a thing of ano­ther kind; but a body must bee given for the ransome of a body, and a soule for the ransome of a soule. Therefore that Christ might be a sufficient Redeemer, it was necessary that He should have both an humane body, and a humane soule.

4. If either the created Deitie of Arius, or the supercelestiall spirit of Apolli­narius had beene in Christ in stead of the humane soule, then could He not have given His soule for His sheepe. But Hee was that Good Sepherd, which said downe [...] His owne soule, or life for His sheepe; Iohn 10.11. Therefore He had a humane soule.

5. If Christ had not had a soule, by the departure of which His body was dead; then had not He by His death destroyed him that had the power of death. Hebr. 2.14. neither had he triumphed over death, by His resurrection, neither had Hee beene a sufficient sacrifice and redemption for them that were dead in trespasses and sinnes; and so had His comming beene in vaine. But all these things are impossible. Therefore Hee was in all things like His brethren, except their sinnes. Hebr. 2.17.

6. If Christ had had either a life-lesse body, or sensitive onely; and in stead of the humane soule, either a created deitie, or a supercelestiall spirit; then had He beene neither God nor man, and so an unmeet and insufficient Redeemer of the world. For neither had such a body beene perfect man, neither is a supercelesti­all spirit, nor a created deitie perfect God.

Yet had Apollinarius his reasons, though hee erred from the truth; and by his reasons, it seemes that he had most reverent thoughts of Christ. For thus he argues.

1. Mans soule is the seate of sinne; of anger, concupiscence, and the like. But these things could not be in Christ. Therefore neither the humane soule, in which onely they dwell.

Answere. Anger, sorrow, compassion, ioy, and such motions of the soule, are either ordinate, which are subject to Wisedome, and the rules of the divine Iu­stice, expressed in the Law of God, and these were in Christ, and were not sin­full. But the inordinate affections onely are sinfull, and could not bee in Him which knew no sinne.

2. Two perfect things in their perfection could not possibly become one. Therefore that the God-head with the man-hood might become one Media­tor, it was necessary that the man-hood should bee assumed imperfit; other­wise the Mediator had been two persons.

Answ. This argument was answered before, Note (g) Chapter 24. § 8. Yet in briefe, I say, that the word perfect, h [...]th a two-fold meaning. For the God-head tooke the Man-hood unto Himse [...]fe perfect, that is, According to those parts wherein the perfection of the Man-hood doth consist, of Body and Soule. But as our Lord in His child-hood did grow in Age, Stature, Wisedome, &c. So before His birth did he grow from state to state, till the full time of naturall birth. And thus the Man-hood was assumed imperfect, that is, Not yet having attained unto that perfection whereto it was destinate, in the Birth, the Youth, the Manly age and state. Therefore that feare of Apollinarius, of two persons in Christ, was needlesse. For beside this, that the Humane nature was both con­ceived, and taken to the Divine in one instant, nothing in mankind can be called a person till it be living, and that it be per se sola of it selfe, which seemes not [Page 14] to be before the birth. But this is without doubt, that that which is sustained, or hath the being in another, can no way of it selfe be accounted a person. But it is manifest, that the Humanity of Christ is sustained onely in His divinity. You know the received opinion touching the originall of the Soule.

§ 3. Though by all these heapes of Arguments, which you may read from Chapter 21. to this place; I have beaten out the braines of that beggerly Brat of Ebion, which affirmed that our Lord was begotten by Ioseph of his wife Mary, as all other children; yet you may see, how the stinke of that carcase doth rise vp against this Article, that He was borne of a Virgin; so dangerous a thing an heresie is in matters of Faith. But for answere to those reasons that are brought hereto; you may reade the Note (g) §. 4. on the 24. Chapter before. And al­though it bee proved by infallible arguments, that is to say, from authority of Holy Scripture, and reasons drawne there-from that our Lord Iesus was both conceived, and borne of a Virgin, that Hee might be free from originall sinne, whereto all the race of man-kind is subject, which are begotten and borne accor­ding to the common law of humane generation, yet would I not be under­stood in any thing which I haue said thereto, to speake contrary to that which the Apostle hath, Heb. 13.4. That marriage is honourable among all men, for whom it is necessary. But notwithstanding the reasons that Christ must be borne of a Virgin, the mind will still be asking, how He could bee truely man, and yet His mother a Virgin? Seeing wee have detested the heresies of Valentine, Apel­les, and all such madnesse. Whereto I answere. That the mysterie of the Go­spel is, as the treasure of the unsearchable riches; so of the manifold Wisedome of God, into which the Angels desire to looke, Eph. 3.8.10. 1. Pet. 1.12. And therefore the pure and simple truth of God being delivered unto you, by His holy Apostles and Prophets, and after, being made manifest by such proofes as reason cannot except against; it may seeme an unreasonable thing, yet further to require satisfaction for the possibilitie thereof. For to an infinite power, all things are possible. And as our Saviour was conceived, so also was Hee borne, and His mothers Virginitie saved; As He came to the Apostles when the dores were shut, Iohn. 20.19.26. But (you say) His body was then changed and made Spirituall, He being raised from the dead. I confesse it. But yet that power by which He hid, or made Himselfe invisible, Luke 4.30. Iohn 8.59. and 12.36. by which He walked on the waters, Iohn 6.14. by whi [...]h He filled the world with wonders, and that before His body was raised from the dead. Beside it is not unreasonable for us to thinke that as the woman by whom sinne was brought into the world, was brought out of the side of Adam: so that man by whom the satisfaction for our sinne was made, might likewise bee brought out of the side of the Woman. For as it was sufficient for our redemption, that our ransome was paid in our whole and perfect nature, taken of the Virgin: so was it likewise more honourable, and beseeming the Lord of Glory, having taken our flesh, to be so borne. Bu [...] Eve (you say) was so brought to being, while Adam was in a deepe sleepe. I answer, that it is not utterly improbable that the Vir­gin likewise in that birth was fast asleepe. For first, it was in the night, the time of sleepe. Luke 2.8. And it was according to all reason, that shee which had conceived without pleasure, should also bring forth without paine. And al­though I affirme not this of any necessitie to bee beleeved; yet among those many of whom you reade, Luke 1.1. which set forth the declaration of these things, that Gospel which was said to be written by Saint Bartholmew, affirmes thus much. Howsoever, I thinke that Ierom spake too boldly, Dialog: 2. ad­versus Pelag: Deum per genitalia virginis natum. Neither can I give my con­sent to Tertullian, lib. de carne Christi: virgo quantùm à viro, quantùm à partu non virgo. That Mary was a Virgin in respect of her husband, but no Virgin in re­spect of her Sonne. For this in Iovinian was justly accounted an heresie. Aug. heres. cap. 82. And that because it is contrary to the voice of the Prophet, Be­hold [Page 15] a virgin shall bring foorth a Sonne. I, but Luke 2.23. saith that He was presented according to the Law. Every male child, that first openeth the womb [...], shall bee holy to the Lord, which may seeme to belong so properly to Christ the holy One of God, as to none other.

Answ. I question not the birth, but the maner onely. And seeing it could not be but miraculous, all confessing that it was not painefull: I say that to Him who onely hath the power of miracles, all things are easie alike. And although the blessed Virgin at her Churching brought her offering commanded by the Law, to shew her thankefulnesse and obedience; yet doth it not follow thereupon that she was no virgin, as other women are, or needed any purification for that birth, or that her Son was either borne or begotten as other children. But the virginity of the mother of God is impugned, not onely by these Ebionites, but al­so by them that were called Antidicomarianitae, or Antimaritae, that is, op­posites to the Virgin Mary, of whom one Helvidius an vnletter'd fel­low, sometime a scholler of the Arians, was said to be chiefe, about the yeere 389. Obiect. 1 Now his opinion was, That after Christ was borne, His mother had o­ther children by her husband Ioseph: And that because it is said, Matth. 1.25. That Ioseph knew her not till she had brought foorth, from whence hee would con­clude that after that, he knew her. Though in the sence of Helvidius this be un­likely, Ioseph being fourescore yeeres old when he tooke her to wife, as Epipha­nius writes haeres. 28. and that she knowing how she had conceived, vowed perpetuall virginity, her husband consenting thereto, See Numb. 30.7. yet the argument is onely from the doubtfull signification of the word Knew, which in this place hath reference vnto the 18, and 19. verses, where Ioseph suspecting her honesty, thought to put her away; but not daring to doe that, being forbid­den by the Angel, he tooke her, but yet knew not, that is, was not yet fully per­swaded by his dreame that she was with child by the Holy-Ghost. But when she had brought forth her Sonne; then, By her miraculous deliverance, By the miracle toward the Shepherds, By the prophecie of Simeon and Anna, By the comming of the Magicians from the East-countrey, By the admonition of the Angel to flee into Egypt, and the slaughter of the Innocents that followed there­on, he knew her to have bin with child by the Holy-Ghost, and so to bee His mo­ther that was the Saviour of the world. Others had rather answere from the mea­ning of the word till, unto or untill, which with a negative, in the time to come, may signifie as much as never, as it is said of Michal 2. Sam. 6.23. That she had no child till the day of her death; As on the other side, with an affirmative, it may sig­nifie ever, as Matt. 28.20. I am with you alwayes unto, or untill the end of the world; not that he then forsakes them; for whom He loves, he loves unto the end, that is eternally.

Obiect. 2 Moreover, it is there said, that she brought foorth her first begotten Sonne, whence Helvidius concluded that she had another Son afterward. But Christ is not called the first begotten of his mother, because she had other children after Him, but because she had none before him. So first begotten in this place, is as much, as only begotten. For as he was the only begotten of his father ac­cording to His divine nature, because he was the perfect Son of a perfect Father; So was it fit that He should also be the onely Sonne of His mother, because as Hee had in Himselfe all the perfection of Sonship; So by His birth had Hee given to His mother the perfection of mother-hood above all women

Obiect. 3 3. But in Matth. 12.46. and sundry other places, His brethren are mentio­ned. I answere; The name of Brother belonged indifferently to all the men of the same family or kindred, as Abram spake to Lot, Gen. 13.8. Wee are bre­thren, as the Sychemites acknowledged Abimelech their Brother, Iudg. 9.3. So all the Israelites call Benjamin, and by a Synecdoche, his tribe their Brother, Iudg. 20.23, though he had been dead above 400. yeeres.

Therefore against Helvidius, beside these conjectures, either of Maries vowed [Page 16] virginity, or that old age of her husband: or those probabilities with sanctifi­ed minds more then probable; That the Virgin her selfe had been most un­thankefull, if she had not been content with that glorious Son, for whose fa [...]e the holy women before her desired to be mothers: and if she should wilfully have stained that virginity which she knew to have been so miraculously pre­served unto her: And Ioseph likewise having received the gift of conti­nence, had been too presumptuous, if he had not forborne that sanctified body, whom by the message of the Angel, and so many miracles he knew to have con­ceiued by the Holy-Ghost. Let vs looke to that which is the maine purpose and intent of the Scripture, that in the setting up of that Kingdome which should be established unto David for ever, 2. Sam. 7. from vers. 12. to 17. Dan. 2.35.44. And although this Kingdome was to be a spirituall Kingdome of Grace and Glory, Ioh. 8.36. yet that is not first which is spirituall; but naturall; So that our Lord IESVS, according to the right of naturall descent by His mother, See Luke 3.5. ver. 24, &c. and of legall right by His father Ioseph, See Matth. 1. was the true and lawfull King of the Iewes, as he is confessed by the Magi from the East, Matth. 2. proclaimed by Pilate, Iohn 19.15, 19. and professed by Him­selfe, Iohn 18.37. and that not by any reserved and doubtfull meaning, but by a plaine and direct answere, according to the q estion of Pilate, Art thou the King of the Iewes? For, for this cause was he borne, that He might beare witnesse to the trueth. He therefore being both lawfull and naturall King of the Iewes, ac­cording to His descent from David, and that by an unquestionable right of de­scent, as the succession of that Kingdome had stood from David to Iehoja­ki [...] above 400. yeeres, and after the captivity, from Zorobabel to Ianna Hirca­nus almost 300. yeeres, and that by the covenant of God Himselfe to David, which was to be established in Christ for ever; it must follow of necessity, that Ioseph had no children by Mary his wife, as Helvidius barked. For so the right of that title to the Kingdome of David, should have been to that heire who had the right by naturall descent from both parents, rather then to him which had right onely by His mother and adopted father. Neither had this which I plead, been good onely for Iosephs sonnes, but also for his daughters (if he had had any by Mary his wife) as it appeares in the case of the daughters of Zelophehad, Numb. 26.7, 8. Wherefore seeing it cannot be supposed but that the holy Vir­gin, blessed above other women, and freely beloved, should not have bin denied the blessing of children, if she had desired any after her Son IESVS, it will fol­low of necessity, that for the eternity of Davids kingdome, to which our Lord had the only right, not by intrusion, or disannulling of a better title, I meane in civill right; He was that stone cut out without hands, that shall fill the whole earth, and that the blessed body of his mother, according to that vision of Eze­chiel 44. was that East-gate, or ordinary way of entrance into mankind in which the Prince did sit to grow before the Lord, as he that eates bread; even untill the time of His birth when He should goe out thence perfect man. And be­cause the Lord God of Israel had entred in by that gate, Therefore should it be shut that no man might enter in by it, but that the holy Virgin should conti­nue a virgin as in the conception, and birth; so for ever after a virgin. For neither had the outward Sanctuary of the Tabernacle, nor of the Temples afterward, any such secluded gate, but that both Priests and People did go in and out there­at, to doe their dayly service. So then that mysticall Temple of Ezechiel, must needs intend the Temple of the Virgins body, by which God Himselfe entred into our Tabernacle, and came forth God-Man, blessed for ever, Amen.

ARTICLE IIII. ❧ 1. Suffered under Pontius Pilate: was 2. Crucified. 3. Dead. and 4. Buried.

CHAP. XXVII.

WHat the infinity of that glory was of which the Sonne of God did empty Himselfe, when He clouded it under the forme of a servant, all the Angels in hea­ven cannot comprehend. Yet such was the infinite love of God to man, as that for our sakes (a) Hee was pleased to be borne man, that (b) by His parta­king of our sufferings, He might become a faithfull high Priest for us unto God, that we might be made partakers of His glory. For a friend loveth at all times, and a Brother is borne for adversity. Prouerbes 17.17. His friends we are, if we doe whatsoever Hee hath commanded us, Iohn 15.14. neither is He ashamed to call us brethren, when Hee saith, Psal. 22.22. I will declare thy Name to my Brethren, In the midst of the Church will I praise thee. Hebr. 2.12.

Now what these sufferings were, it is in part manifest by the Prophets, and by the Evangelists. Such was His poverty, as that He was borne in a stable among the beasts; A manger was His Cra­dle. In His infancy, He was persecuted by that cruell King, that sought His life, and compelled Him to seeke His safety by banish­ment in a forreigne land. The poore Trade of a Carpenter was His meanes of maintenance, that had made all the world. Sub­iect He was to our infirmities, of Hunger, Thirst, Heat and Cold, Weari [...]sse and Griefe, both of mind and Body, neither had Hee lesse afflictions, though He were free from sicknesse. But when the [Page 18] time came that He should shew Himselfe to bee that Redeemer, that was to come, then was He most busily tempted by the devill, rail'd on, and reviled by His ministers, that praised themselves therefore: Say we not well, that thou art a Samaritane, and hast a de­vill? then was he loaden with injury and scorne, His life was sought by treason, and at last betrayed by His owne Schollar. But how great was the anguish of His mind, how great was His af­frighting at the sight of that death, whereby He must fight against the fierce wrath of God inflamed against Him, that had set Him­selfe the surety, to pay for the sinnes of the whole world? Arise, ô Sword! against my Shepherd, against the man that is my fellow friend, saith the Lord of hostes, I will smite the Shepherd, and the sheepe shall be scattered. Zach. 13.7. What was that anguish of His mind, that forc't Him thrice to pray with strong crying and teares and to sweate like drops of blood running downe to the earth, That that bitter Cup might passe away? verely the sorrowes of hell compassed Him about, and the snares of death were before Him. Psal. 18.5. Yea, so were the sorrows of His heart enlarged, as a man that sought for comfort and could finde none. He prayes, and comes to His Disciples, to seeke some ease by their mutuall speech, but they are fast asleepe, and there finds He none. Thus while the God-head doth rest toward Him. Psal. 22.1. And according to the law of Iustice leaves him in His pure humanity, to beare the burden of our sinne alone, while all the waves and stormes of Gods wrath passe over Him; while the dogs of hell, with their severall temptations, compasse him about; while the horrible curse of the Law euer sounds in His eare, Cursed is every one that confirmeth not all the words of this Law to doe them. Deut. 27.26. which curse, Hee that had become our surety, Psal. 40.7. Hebr. 7.22. must beare for eve­ry one; What marvell was it if He prayed, that His soule thus left alone, might be delivered from the power of the dogge, that He might be saved from the Lions mouth, being thus beset with the hornes of the Vnicornes? Read Psal. 22. and 69. But yet remem­bring that for our cause He came into this houre, that Hee might fulfill the will of His Father, Hebr. 10.5. and that by that one offering of Himselfe, He should bring many sonnes unto Glory; therefore, as the valiant Captaine of their salvation, did Hee wil­lingly and couragiously offer Himselfe to the hands of them that sought His life, having first commanded a safe conduct for His Disciples. Iohn 18. from 3. to 10. Then what scorne and reproa­ches, and speaking against of sinners He endured before the high Priests, the holy Prophets and Evangelists have recorded. I gave my Backe to the smiters, and my Cheeke to them that plucked off the haire, I hid not my Face from shame and spitting, Esay 50.6. Hee gi­veth His Cheeke to him that smiteth Him, He is filled with reproach, Lament. 3.10. See further in Micah 5.1. Matth. 26.6, 7, 8. Marke 14.65. Luke 22.63, 64. Iohn 18.22. But because the Ar­ticle [Page 19] of our Creed mentions only His sufferings under Pontius Pi­late, under which all these by a Synecdoche, are comprehended; let us looke unto them in particular, for therein was the accomplish­ment of our Redemption.

But first, it may be heere demanded, why mention is made of Pontius Pilate, as if the trueth of God, and his most glorious worke in the creature, that is, the redemption of man by the death of His Son, should any way need or admit of humane testimony. I answere, that as the Spirit of God in the Evangelists, vouchsafes to apply the history of the Gospel, to the times of Tiberius, of Pon­tius Pilate his proconsul, of Herod, of Philip, &c. Luke 3.1, 2. so likewise this short abridgment of the Gospel, our Creed, doth not neglect them. For seeing the sufferin [...] of Christ was for the benefit of man-kind, it is necessary that wee should bee made so sure and certaine of the truth thereof, that how oever that truth were tryed by divine, or by humane aut [...]ority, of reason, or historie, it might most cleerely and plainely appeare. And therefore is this truth of Christ witnessed, not onely by the Prophets, and E­vangelists, as you read before, Chap. 24. Reason 10. and by the Ecclesiasticall Histories, but even the prophane writers, yea, the persecutors and enemies of this truth▪ are not silent herein. Pilate himselfe might bee a witnesse of those things which hee had heard and seene concerning the miracles, the death, and resurrection of Christ, whereof hee writ unto Tiberius the Emperour. And al­though it seemed not fit to the Wisedome of God, that that glo­rious truth concerning his Sonne, which Hee himselfe had testifi­ed from heaven, and had confirmed by so many miracles and gifts of the Holy-Ghost, should afterward receive authority from the Se­nate of Rome, that Senate, by whose authority so many thousands of false gods were worshipped, See Aug. de civ. D. lib. 3. cap. 12. yet even to that Senate, the trueth of his Deitie by that testimony of him that had heard and seene, was cleerely manifest, See Tertul. Apolog. cap. 5. Euseb. Eccl. hist. lib. 2. cap. 2. And although Lucian, and Porphyrie, and Celsus, and such doggs barked against the holy Religion of Christ; yet even therein they testified, that Christ did establish a faith and Religion among His faithfull followers. Pli­ni. Epi [...]t. lib. 10. Epist. 97. and Tacitus Annal. lib. 15. though they no Christians, for the first was a cruell persecuter of them, yet have they testified so much, and have alwayes beene held faithfull in their writings: And so may Iosephus, though hee make it que­stionable, whether Christ were onely a man, Antiq. lib. 18. Cap. 4. This therefore being without doubt, that our Lord did suffer un­der Pontius Pilate, it may bee further asked, why He being a Iewe should bee condemned to die by the authoritie and power of the Romanes? For this there bee two reasons principall, and chiefe: For the understanding of which, you need to remember that there have beene foure principall Monarchies in the earth; the first of the [Page 20] Assyrians and Babylonians, which tooke the beginning from Nim­rod, of whom you reade, Gen. 10.8, 9, 10. and was after encreased by Ninus, Semiramis, Salmanasar, Bellochus, and others, but most of all by Nabuchadnezar. This Monarchy, after it had flourished about seventeene hundred yeeres, was overthrowne by Darius the Median, and his nephew Cyrus King of Persia; who were the foun­ders of the second Monarchie, which continued not much above 130. yeeres, and was then broken by Alexander, who in battell o­verthrew the last King Codoman. This Alexander began the third Monarchy of the Grecians, which after him was divided among his Captaines, of which foure were chiefe, See Dan. Cap. 8. of these foure Kingdomes, Egypt, Syria, Greece, and Asia; Asia continued but two descents of 23. yeeres; the other three one after another, were subdued by the Romanes, who made the fourth Monarchie. Syria, and by and by Iudea was subdued by Pompey, and made a Province of the Romans, about 60. yeeres before the birth of Christ. This Syria is a Countrey wide and large. Palestina inhabited by the twelve Tribes, a small part therof. See Ptolom. Geogr. lib. 5. cap. 14. and Asiae tab. 4. This Countrey in the time of Christ, was divided into three parts, or shires, Iudea toward the South, Galile to the North, and Samaria betweene them. Iohn 4. v. 3, 4. These Sama­ritanes were strangers in the land, sent thither onely to till the ground, after Salmanassar had carryed away the ten Tribes in the dayes of Hoshea, 2. King. 18. from the 9. to the 13. verse, Iudea and Galilee were possest by the Iewes, after their returne from Babylon. But after they were subdued by the Romanes, they were compelled to accept of such government, as they appointed. These Romanes, for the good services and deserts of Antipater Prince of the Idume­ans, and of Herod his sonne after him, gave the Kingdome over the Iewes, to that Herod surnamed the great, who held it 37. yeeres. Augustus beside the gift of the Senate, enlarged the Kingdome of Herod, with the Countreys of Batanea, Trachonitis, Abylene, and others. But the Iewes knowing the time of Messiah to be at hand, whose Kingdome they thought should be of this World, most ob­stinately refused the government of Herod a stranger: And though he sought the establishment of a just government over them, and did many things to their content; yet when hee saw that by no faire meanes hee could win them to accept his government, hee fill'd all places with crueltie and blood, till in the 31. yeere of his Reigne they were compelled to acknowledge obedience to him as their King; and to his posterity after him. So when the Scepter was vtterly departed from Iuda, even by their owne consent: then according to the prophesie of Iacob, in the 32. of Herod, was the Angel sent to the holy Virgin, when the Iewes had thus beene taught to know, that the true Messiah was to bring a greater deli­verance, not to them onely, but to all man-kind, than any could be from an earthly bondage. So in the beginning of the 33. yeere of [Page 21] Herods reigne, was Iesus borne. After sixe yeeres lawfull reigne, Herod died miserably: After whom, his Kingdome by Augustus was divided to his foure sonnes, of their number called Tetrarchs: so that Ar [...]helaus had Idumea, Iudea, and Samaria; Herod called Antipas had Galilee; Philip had Iturea, and Trachonitis: And Lysa­nias had Abylen [...]. But Archelaus for his wicked government being by Augustuss thrust from his dignitie, and banished in Gallia, Ro­mane Presidents, Coponius, Ambivius, and Rufus, were sent thither to order that Tetrarchy, each two yeeres under Augustus. Then by the appointment of Tiberius, the succeeding Emperour, Valerius Gracus held that government 11. yeeres, and after him Pontius Pi­late; the other sonnes of Herod still holding their dignitie, as you reade, Luke 3.1.

Now to the arguments.

Such was the mercy of God to man, that although the Gospel which was preached in Paradise ought to have beene that chiefe thing which man should remember; yet because his way was cor­rupted, and he become abominable by his crueltie in the earth, his whole race, except eight persons, were swept away by the flood. This great Iudgement might have taught all posterities to know what that was which God required of men, and to desire the ful­filling of that promise of Him that was to come. But this being neglected of all men, except some few among the least of all nati­ons, which God had chosen for his people, and they now in capti­vitie in Babylon; God did againe call vpon the World, to turne unto Him, because His Kingdome is an everlasting Kingdome, and deliverance and salvation is by him alone. Read Dan. Chap. 2. v. 44. and Chap. 3. v. 29. and the Kings Proclamation at large, in the 4. Chapter. Not long after, the World was summoned againe by the like Preaching, and Proclamation of Darius in the second Monar­chy of the Medes. Dan. 6.25. and later histories testifie abun­dantly, how Alexander marching with fury against Ierusalem, at the sight of Iaddua the High-priest (as Paul before Damascus) of an Enemie, became a Convert, adored the Priest, sacrificed, and offered gifts unto the true God. His successors sonne in Egypt Philadelphus, had the old Testament translated into Greeke, and not long after, Ionathan Ben Vziel, translated it in Chalde, that all the world might be prepared to receive that Saviour, that was shortly after to bee manifested, in that time when the greatest and most powerfull Empire did flourish most, that is, in the dayes of Augustus, and his Successor Tiberius. The argument in briefe is this.

1. That seeing the satisfaction for the sinne of man was to bee made by the death of Christ, beleeved on in the world: it was ne­cessary, that as in every age, and Empire of the world, Hee had [Page 22] beene preached; So He should die by the power of the greatest Empire then in the worlde, that all the world might take know­ledge thereof. Therefore in the greatest and most solemne feast of the Passeover, whither the Iewes and Proselytes from all Coun­treys resorted (for He was first to be preached to them; Luke 24. 47) and by the deputy of the greatest Emperor, was this thing done and after published in that Senate, which ruled all; that as the sal­vation was wrought for all, so all might know it. For by this meanes the preaching of His Apostles and Ministers afterward was more easilie beleeved, that He was the Saviour of the world, whom after so much good done, and so great miracles shewed by Him, they did unjustly cause to die, when they found no cause of death in Him.

2 The second argument is this. The holy Scripture is the declaration of the will of God: Therefore it is necessary, that as all the will of God, so the holy Scriptures also bee fulfilled. A­mong these, that of Gen. 49.10. is directly to this purpose, The Scepter shall not depart from Iudah, &c. till Shiloh come. This Shiloh all the best Interpreters, both Iewes and Christians agree, to bee Christ the King; from whence it followes necessarily, that when Christ came, the Scepter or authority had departed; And there­fore that the Messiah being to bee slaine, the execution of that death must be by that forraine authority that ruled over them. And this the Iewes themselves professed, Iohn 18.31. It is not lawfull for us to put any man to death; you may put hereto, Esay. 7.16. with those texts cited in the 24. Chapter, Reason 10.

But you may object, that in the captivity, that Scepter was ut­terly broken; yea so, that after their returne they had no Gover­nours, but by the appointment of the Kings of Persia, as it is mani­fest by the Bookes of Ezra, and Nehemiah, especially Chapter 9. vers. 36.37.

I answere. That as the Iewes in that captivity, knew the time of their returne by the Prophet, Iere. 29.10. so they ever held the hope of their libertie from that subjection; and therefore after A­lexander, defended it against his successors in Syria, and Egypt; e­specially when they had the favour and countenance of the Romans, See 1. of Macch. Chap. 15. verse 16. and Iust. Hist. lib. 36. But in their subjection to Herod, they gave the government of themselves and their posterity unto him and his. And although Archelaus his sonne, for his mis-government lost it, yet it returned to the Ro­manes, of whom hee received it; and therfore in this case betweene Christ, and Caesar; they vtterly disclaime Christ for their King, and professe, they have no King but Caesar, Iohn 19.5.

So then it being cleere, that our Lord was to suffer under the Lieutenant of the Romans, which at that time was Pontius Pilate, let us see what He suffered under him.

It is not likely that a Prophet having beene condemned by the [Page 23] Ecclesiasticall Iurisdiction, and suffering most unjustly, such re­proaches as you heard before, should be better intreated before a civill Magistrate. Yet Pilate hath more patience to examine the cause. What accusation bring ye against him? The points of His ac­cusation were three. First, He is a malefactor. How prooue you that? If He were not so, wee would not have delivered Him unto thee: Iohn 18.30. A very substantiall proofe, we malicious lyars say so, therefore it is so. The second point, He is a blasphemer, for Hee said, I am the Sonne of God. Iohn 19.7. Hee said true, and prooved it. Mark. 2. verse 7. and 10. and Iohn 10. verse 35, 36, 37, 38. Thirdly, Treason! He makes Himselfe a King: He speakes against Caesar — calcemus Caesaris hostem. Iohn 19.12. But He explained Himselfe, That His Kingdome was not of this world. Iohn 18.36. And by the rule of your owne teachers, All they shall bee cut off that watch for iniquity, That make a man an offendor for a word, and lay a snare for him that reprooveth openly. Esay 29.20, 21. So that for these crimes falsely objected, He was three times pronounced, Not guilty. I find no fault at all in Him. Iohn 18.38. and 19.4. and 6. No, nor yet Herod. Luke 23.15. and therefore, I will bee free of the blood of this just man, and wash't his hands. Matth. 27.24. And was He innocent and just? most vnjust and wicked Iudge! ought not a Iudge aswell to defend and deliver the innocent, as to punish the wicked? If He be innocent, Why doest thou, most unrighteous Iudge, betray the innocent to the power of His accusers? Take yee Him, and iudge Him after your owne Law. Iohn 18.31. If He be innocent, Why doest thou torture Him with scourges and thornes, and the mockery of a purple robe? Iohn 19.1, 2, &c. Why doest thou deliver Him to the will of His enemies? Luke 23.35. Thus the wicked play in the credit and welfare of the righteous, and account it no sinne, if they can have any pretext to say they are innocent. Thus our Lord was denyed His right to His Kingdome, Luke 19.14. betrayed by His rebellious Subjects: His life was set at nought, to save a murderer, vnjustly accused; stript of His clothing; And beside all this of losse which He en­dured; He suffered all that paine and punishment which they could bring upon Him. As first, His base and scornefull appre­hension, as of a thiefe in the night. 2. His being hurried from place to place, from Iudge to Iudge. 3. The most unjust senten­ces of Blasphemy, of Treason, of Death. 4. His Buffeting, Mocking, Whipping, Crowning, with all kind of contempt and scorne: and 5. That by a most unjust Iudge, who still profest Him innocent, He was betrayed to the will of His adversaries to be Crucified. 6. And yet, because nothing could glut the gorges of those bloody Priests, in the agonyes of death, behold a fresh on­set of Scorne and Reviling. Matth. 27, 41. 7. Neither will the abjects be left out, with their Gall and Vinegar. 8. No, nor yet the theeves in the same condemnation with their upbraidings. [Page 24] O man of sorrowes, and contradiction! Behold and see, all you that passe by, if there were ever any sorrow like unto that which was done unto Him, wherewith the Lord afflicted Him in the day of His fierce anger. Yet were all these things but small afflictions, in comparison of this, that God had withdrawne the light of His comforts from Him. For this cause alone were His roarings pow­red out. My God, my God, why hast thou fo saken mee? Yet may it not be thought but that He was still one with the Person of the God-head; and that not onely in His agony on the Crosse, but in death also; when His soule was parted from the body; So that although there was a dissolution in nature, of the Soule and the Body; yet the unity of the Man-hood with the God-head, was still saved in the Person of the God-head. See Acts 2.27.

But although this acte of Pilate in himselfe was most unjust: yet in God the Father; whose Person Pilate, in that iudgement did re­present, the act was most righteous and just. That Pilate in his Iudgement represented God the Father, it is manifest not onely by this, That all power is of God; Rom. 13.1. but even in this very case, by that which our Saviour answered unto Pilate; Thou couldest have no power at all against mee, except it were given thee from above. Iohn 19.11. In this act therefore of Pilate, God did summon and judge the whole world to answere for their sinnes: And because euery mouth was stopped, and the whole world was found subject to the judgement and wrath of God, for their sinne; therefore was it necessary, that the condemnation and punishment should fall on Him to the full, that had set Himselfe to answere for us, lest no flesh should be saved. So through His sufferings, as we were condem­ned in Him, by Him are we also saved. But it comes now to be enquired, Why our Sauiour should be condemned to a death, so in­famous, as to be

2 Crucified.

THere were foure kinds of death appointed for Malefactors by the Law of God; Stoning, Burning, the Sword, Hanging by the necke. The particular offences you may finde gathered from the Hebrew Doctors by Henry Ainsw: on Exod. 21.12. And al­though Hanging, amongst all those, was accounted the most easie death, yet on that kind of death was the curse pronounced, as you see, Deut. 21.22. But if they that committed the least sinnes, and therefore suffred the most easie death, were accursed, as the adulte­rer, &c. how much more they which sinned in higher degrees and were judged worthy of greater punishment? This kind of death, by nailing to a Crosse, more cruell then any appointed by the Law of God, was in common use among the Romanes, after their first Kings, especially for their slaves. See M. T. Cic: orat pro Rab: per­duell: [Page 25] and Lips: de Cruce. lib. 1. cap. 12. over whom every Lord had power, and vsed to crucifie them for theft, and especially for running away. After, it grew in use for the baser sort of male­factors though free-men, as theeues and such like, and for their provincialls. And when the lawlesse power of the Emperours had made all slaues, then they that called themselues Free-men and Citizens of Rome, were also crucified at the will of the Emperours, as you may see Lips: de Cruce. lib. cap. 15. et lib. 2. cap. 7. But although this kinde of nayling on the tree by which our Lord did dye, was not in use among the Iewes, as Lip. de Cruce. lib. 1. cap. 11. supposes; unduly confounding the staking, strangling on a Gibbet, or bough, and nayling on a Crosse; yet by the interpreta­tion of S. Paul Gal. 3 13. did the curse directly belong to this suffering of Christ, wherein He was made a Curse for vs. Now a­mong those reasons, why our Saviour should dye by this most vile and infamous death of the Crosse; The first shall bee even from thence, because it was most base and shamefull. For seeing man-kind by his sinne, had forsaken God his just and lawfull Lord, and made himselfe a slaue to the Divell; what manner of death, but the most vile and shamefull could He be judged worthy of, that had so falsly and basely transgressed? And therefore was it necessary, that He who had made Himselfe mans surety, and put Himselfe in his stead, to beare his punishment, should also die by the most infamous death of the Crosse, the punishment of slaves that had run away from their Lords.

2. It is fit and necessary, that the Sonne of God should be ex­alted to the highest degree of glory. The greatest glory is not due but to the greatest humility. The lowest degree of humility that can be, is to be subject to the most shamefull death. Therefore that our Lord the Sonne of God might be exalted to the highest de­gree of glory, it was necessary that He should first be abased to the death of the Crosse. Neither is this an argument of amplification, but founded in the rules of the infinite Iustice, and therefore urged by Saint Paul. Philip. 2. verse 8, 9, 10. He humbled Himselfe, and be­came obedient unto death, even the death of the Crosse. Therefore God hath exalted Him, and given Him the Name which is above every Name, that every tongue should confesse that Christ is Iehova.

3. And seeing He suffered under the power of the Romanes, it was necessary that He should die by that manner of death which was most usuall with the Romanes, which for their seruants and pro­vincialls, was the Crosse. And although it seemed unto Pilate himselfe an unworthy death for Him, Shall I crucifie your King? Yet nothing could content His enemies, but Crucifie Him, Crucifie Him. And because our Lord had no such priuiledge to plead for Him­selfe, that He was a free man of Rome, as Saint Paul did. Act. 16.37. & 22.25, 29. & 25.11. and so lost his head by the sword▪ Therefore He must needs endure that bitter, and accursed death of the Crosse.

[Page 26]4. The tree through the craft of the devill was unto man-kind a cause of sinne. Therefore lest the tree which was created good, might become a curse to him for whom it was created, and there­by the end of the creation might be perverted, it seemed fit to the Wisedome of God, that as the tree had beene an instrument in the worke of mans condemnation, it should also bee an instrument in the worke of his redemption, that man by his wound might also bee healed. And therefore that our ransome should bee payed on the Crosse.

5. Man by his sinne had made himselfe subject to the curse of the Law. Therefore that the promise to Abraham, That in his seed all the Nations of the earth should bee blessed, Gen. 12.3. might come vpon them, it was necessary that the curse should fall vpon that promised seed, in whom they were to bee blessed, as Saint Paul doth argue, Gal. 3.13. and 14.

6. This crucifying of our Lord was prefigured diverslie in the Law, as by the Serpent in the Wildernesse; if you compare Numb. 21.8. with Iohn 3.14. Moses also spreading out his hands in the forme of the Crosse, overcame Amalec by his prayer, Exod. 17.11. But aboue all other figures: that glorious Type of Christ, Samson, who should begin to save Israel, Iud 14.5. most liuely figured our Saviour on the Crosse, when he laid his hands upon the Pillars, and slew more at his death, than he had done in all his life, Iud. 16.30. So our Lord, the Authour and Finisher of our Salvation, though by His Preaching and His miracles He had shaken the Kingdome of the Devill, yet by His death upon the Crosse He did triumph over all the power of hell, Col. 2.15. David, Psal. 22.16. prophesies plainely of the wounds wherewith He was pierced in His hands, and His feet, when He was nailed to the Crosse, as the Prophet Zechary, Chap. 12.10. of that wound which through His side they made in His heart. I (the Lord) will powre vpon the Inha­bitants of Ierusalem the Spirit of Grace, and supplicatior, and they shall looke upon mee whom they have pierced. And thus according to the Prophesies that were before, was our Saviour crucified, as you reade in the Gospel.

3. Dead.

VVEe see IESVS made a little lower then the Angels for the suffering of death, that He by the Grace of God should taste of death for every man. Heb. 2.9. All the reasons for His crucifying confirme thus much. And for this cause was Hee conceived and borne, that He might redeeme His people from their sinnes. The arguments also of the 19. Chapter, of the 21.22. and 23. come all to this centre; that Christ our Lord, and onely Re­deemer, must die for our sinne.

1. For seeing man by his sinne had made himselfe subject un­to death, according to the just sentence, Gen. 2.17. In the day that thou eatest thereof, thou shalt surely die; it was necessary, that He that had made Himselfe our surety, Heb. 7.22. and taken our sinne upon him, Esay. 52. should die for our sinne.

2. It was necessary that the highest degree of obedience, should bee in him, in whom was also the perfection of Sonne-ship. But all the perfection of Son-ship was in Christ, both that which is E­ternall, and that which is in time, as hath appeared. Therefore al­so the perfection of obedience. But there can be no degree of obe­dience beyond this, that a sonne should die at the will of his fa­ther. Therefore it was necessary, that our Lord should die. For God so loved the world, that He gave his onely begotten Sonne to die: that the world by him might bee saved. But because it was impossible that He in his Eternall being should be subject to death, therfore was it necessary that He should bee incarnate, that H [...]e should bee conceived of the Holy-Ghost, and be borne of a Virgin, as it hath beene prooved.

3. If Isaac the shadow, were content to die at the will of His Father, how much more ought Christ the substance, to fulfill the will of His Father?

4. The manifestation of the infinite dignities of God the Fa­ther, is the proper and peculiar office of the Son, See Iohn 17.6. and 26. And how could either the infinite Iustice, or Mercy, or Love of God the Father toward His creature; or His honour in the creature bee better manifested, than in the death of that Son? For although it were farre from Injustice to punish the innocent for the wicked, when He had set Himselfe to answere for the sinnes of the world; yet was it the uttermost, the most severe and emi­nent Iustice that possibly could bee, to lay upon Him, in whom there was no sinne, neither was there any guile found in His mouth, the burden of vs all; to breake him for our sinnes, to multiplie His sorrowes; and at once to deprive Him of all the comforts of God, and life it selfe for our offences. Neither could the Mercy or love of God toward His creature be greater than this, that when [Page 28] wee were enemies, yet spared He not His owne Sonne, to worke our reconciliation. Neither can the honour of God be more mag­nified by the creature, than for that mercy and love, which he hath shewed toward the creature, in the Eternall Glory, and happinesse which He hath reserved for it, through the satisfaction of his Son. And because these things could not possibly be brought to passe otherwayes than by the death of the Sonne of God, therefore was it necessary that He should die.

5. Of contrary effects, the immediate causes must needs bee contrary: The greatest delight and joy which the naturall man hath, is to follow his sinfull lusts. Therefore the recovery, or re­storing of man from his sinfull state, cannot bee but by the suffe­ring of the greatest sorrow, that is, of death.

6. The obedience and sufferings of Him who was to make satis­faction for the disobedience and rebellion of all man-kind, could not possibly be either exceeded or equalled. But if our Lord had not died a most bitter and cruell death, in those torments which He endured, both in his soule and body, then had His sufferings beene equalled, if not exceeded, by many of the holy Martyrs: who for their love and faith in God, endured most bitter and ex­quisite torments, Heb. 11.35. &c. and that with joy unspeakable, and glorious. Therefore it was necessary, that our Saviour should die a most cruell death, and bitter, both in the sufferings of His soule, and body.

7. The greatest exaltation or glory that could come unto the creature, was in this, that it should become one Person with the Creator, which we have proved before to have beene done in the incarnation. For the greatest glory and grace done to the creature, the greatest love, and humilitie is due to the Creator. But our Lord, who was so exalted, had not beene humbled to the lowest degree of humilitie, if He had not died a most shamefull death. Therefore it was expedient that He should so die.

8. Full and perfect obedience, is due from man-kind, unto the Creator, and especially from that Man of men, their Prince and Captaine, who ought to be an example unto them, of all those ver­tues whereby they ought to glorifie His Father. Therefore that faithfull men might willingly die for the love and service of God, it was necessary that our Lord should give the example, See 1. Pe­ter 2.21.

4. and Buried.

1. IT is said that death is the uttermost or last of evills. And that wee might by all arguments bee assured of His death, by whose suffering of death, wee are ransomed from the power of death; it was necessary that after His death, our Lord should bee [Page 29] buried: Seeing that by His buriall we are assured, not only that He was truely dead; but also, that during the time of His buriall, He was held under the power of death.

2. The greatest triumph cannot bee ascribed but to the grea­test victory manifest and knowne. The greatest victory is over the greatest enemy, Death, and him that had the power of death, the Devill. And that Christ might be acknowledged to have risen a­gaine, and so to have triumphed over death, it was necessary that af­ter His death, He should be buried: Seeing many persons in Apo­plexies, Plagues, Singer in his drunkennesse; so after hanging, drowning, falls, and other both inward sicknesses and outward vio­lences have been supposed to have beene dead, which yet have re­turned to life againe. But after buriall for so long time, no man ever returned to life, but by a power that was divine. Therefore that our Lord might truely be acknowledged to have risen from the dead, and so to have triumphed over Death, it was necessary first that Hee should be buried.

3. That blessed Spirit which knew from the beginning what should come to passe at the last, who fore-saw the malice of the Priests and Scribes, and knew their hardnesse of heart to be­leeve all that was spoken by the Prophets, that the resurrection of Christ might be most manifest, before-hand decreed and spake, Esay 53.9. That Hee should make His grave with the rich in His death. Therefore was He not onely buried in fine linnen, and per­fumes of Ioseph our Apostle, and Nicodemus; but also by the plot of the High-Priests was He made sure in His grave; the great stone which shut it up being firmely fastened in the Rocke, See Lamentations 3. verse 9.53. into which the Grave was hewed, with (c) cramps of Iron sodered into Both, and surely guar­ded with a strong watch, that both His Death, His Buriall, and His Resurrection, might bee witnessed even by His very enemies Matth. 28.11.

Notes.

(a) 1. HEe was pleased to be borne man.] The errours of Simon Valentin, and Apelles, which you had before Note (a) on the 26. Chapter, though directly they oppose the truth of the former article, yet have I refer'd the refutation of them to this place, because they also take away the merit of Christs passion from us, wherein alone our hope consists. But seeing that Simon in his Heresie sided with the Iewes, against whom I haue disputed in the 24. Chapter: and besides them, had not many followers, though after him it were recalled from hell by one Proclus an obscure fellow, Aug. haeres. cap. 60. Seeing no rea­sons are, or can be brought, either by Simon or by the Iewes, to prooue the asser­tion, the onely authority of S. Iohn is able utterly to strangle this whelpe: See then Chap. 1.4. The Word was made flesh: And 1. Ep. Chap. 1. That which was [Page 30] from the beginning, which we have heard and seene, and looked on, and our hands have handled, &c. And againe, Chap. 4. Every spirit that confesseth that Iesus Christ is come in the flesh, is of God.

2. The doctrine of Valentin is refuted at large by Irenaeus lib. 3. cap. 11. & 32. And that by the manifest authority of S. Paul, Gal. 4.4. where it is said, That Christ was made of a woman. So also by Tertullian, in his Booke De carne Christi. The Evangelists Matthew and Luke describe His humane generation: Besides His manly Passions approove Him to have had the true body of a man, as to be Hungry, Thirsty, Weary, to Sweat, to Weepe, &c. Moreover, if He had not suffered in the true and very Body of man, His suffering for us had been of none effect, for the ransome of our bodies. Their Argume [...]ts you may see more at large in the Bookes cited. But Epiphanius, Haer. 1. layes not this Heresie to the charge of Valentin, a [...] the Authors forenamed▪ And S. Aug. haer. cap. 12. but rather puts it to Marcion, Haer. 42. who taught that the Incarnation o [...] Christ was not in deed, but onely in shew; whom he refutes only by those Scriptures which Marcion allowed of; as the Gospel of S. Luke, which Marcion received (except that which concernes the Genealogie of Christ) and certaine Epistles of Saint Paul: For all the Olde Testament and the rest of the New he rejected. But in these Scriptures Christ calleth Himselfe the Sonne of man. Hee was thronged by the multitude, He lift up His eyes, He prayed on His knees, His feet were anointed, He slept on the sea. He is made of the seed of David a [...]cor­ding to the flesh, Rom. 1.3. So that if David had a true manly body, then also the body of Christ was a true manly body. He gave up the ghost: His lifelesse body was taken from the Crosse, wrapped in Linnen, and Buried. After His Resurrection also He said, Handle me, and see mee; for a Spirit hath not flesh and bones, as ye see me have, Luke 24.39. And these Texts out of those Scriptures only are sufficient to reproove the falshood of these Hereticks. And for full satisfa­ction heerein, you may take the interpretation of Tho. Aqu. cont. gent. l. 4. c. 30. to those Texts of Scripture when [...]e Valentin might seeme to have taken o [...]casion of his Heresie. First it is said Iohn 3.13. No man hath ascended up to heaven, but Hee that came downe from heaven, the Sonne of man which is in heaven. A swer. This comming downe from heaven cannot bee meant of His body, or of His soule, because of that which followes, The Sonne of man which is in hea­ven, for it is proper onely to the Godhe d to fill both heaven and earth. Ier. 23.24. Therefore as God is said to have come downe from heaven, not pro­perly, but in respect of His dwelling in the Manhood; So is the Sonne of man also said to be in heaven, not properly, but in respect of the unity of His huma­nity with the Godhead. According to this sence Hee said also, Iohn 6.38. I came downe from heaven to doe the will of Him that sent me, as you read before, Note (g) §. 10. ob. 9. on Chap. 24. Another Text which may seeme to make for Valentin is 1. Cor. 15.47. The first man is of the earth, earthly: the second man is the Lord from heaven: Yet this prooves not that the body of Christ was not taken from His mother, but rather that as wee are sta [...]ned with or ginall sinne by Adam; so are wee washed and clensed by the blood of Christ, for so it fol­lowes, Verse 49. As we have borne the image of the earthly, we shall also beare the image of the heavenly. And although it be said, The second man is the Lord from heaven, yet prooves it not that He brought His body from heaven: but rather because wee understand nothing of heavenly things, but by bodily likenesses: therefore is Hee called, the man from heaven, to signifie that new manner of being which God had with us in our nature, and to assure us that Hee our Re­deemer is our eternall God, able to save us; and man with us, that doeth pitie our miseries.

3. The Heresies of Apelles are refuted by Epi [...]hanius, Haer. 44. briefly, and plainely: but this which concernes the body of our Lord mo [...]e fully by Tertullian, in his Booke De carne Christi. You shall have what I held fit to [Page 31] gather from both, or to adde thereto. The arguments of Apelles are in part all one with those of Valentin already answered; The rest are these that follow.

1. If the Angels appeared in flesh not taken from mankinde, much more might Christ. But the first is true; therefore the later. Answer. The conse­quence in the Proposition is not good: For the Angels came not to die, there­fore not to be borne, as our Lord Himselfe appeared to Abraham not borne of a woman, because the time appointed that He should die was not yet. But when the fulnesse of the time was come, that He by His death should take away the sinnes of the world, then God sent His Sonne made of a woman. Besides this, they are beside the question. For to proove their Position, that Christ tooke His body of the Starres and Elements, they ought to proove that the Angels also tooke such bodies. But that they cannot proove. For if the Angels made them­selves that which by nature they were not, why might they not doe it by that which was not?

2. It is said, Matth. 12.48. Who is my mother? and who are my brethren? If then Christ had no mother or brethren but in that spirituall kindred of them which kept the word of God, He had no body taken of the Virgin. Answer. No man would have told Him that His mother stood without, which did not know that shee was His mother. Therefore the circumstances and time of His speech must be observed. He was now in the businesse of God His Father, for whom all earthly parents must be denied, as He also answered, Luke 2.49.

3. But the flesh of sinfull man was an unfit and unworthy dwelling for Him that came to destroy the workes of the devill. Answer. As sinne, the worke of the devill, was brought into mankinde by the body, and the bodily sences, as it appeares, Gen. 3.6. The woman seei [...]g that the fruit was good for food, and pleasant to sight, tooke and did eat it: So w [...]s it necessary that sin e should be de­stroyed in the body o [...] that flesh wherein sinne was concei [...]ed and wrought. Moreo er the difference not of the matter which must be one, but of the Spirit of sanctification wh ch was in Christ, made His body a fit sacrifice for sinne But concerning this unworthinesse alleadged, answere was made before, Note (a) ob. 1. & 3. on Chap. 5.

4. But if He had flesh like ours, Hee should have beene begotten like us. Answer. The consequence is not good, as was shewed before, Note (a) §. 2. on Chap. 26.

5. If the flesh of Christ were the same with ours, the common accidents of both should be alike, so that our flesh should forthwith rise againe like His; or His like ours bee resolved to dust. Answer. When our Lord had fully satis­fied the Iustice of God for the sinne of mankinde, it had beene against Iustice that He which had done no sinne should have still continued under the power of death; and therefore imposible, Act. 2.24. But our bodies doe therefore still rest in hope because all H s enemies are not subjected unto Him, among which the last is de [...]th, 1. Cor. 15.26.

Therefore for conc [...]usion of this point, over and above those reasons which you had in the twentieth Chapter, and the authorities in the end of the three and twentieth Chapter, and these which are heere already cited, take that of Eph. 5.30. We are members of His body, of His flesh, and of His bones. So that if we know or beleeve that we our selves have a body o [...] flesh and bones, we must also know that our Lord had a true natura l and humane body, as one of us. Which authority is yet of so much the greater regard, because it was prophe­sied in Parad ce, Gen. 2.24. That our Redeemer should be incarnate; that in the body of His flesh, through death, He might [...]re [...]ent us holy a d unblame­able, Col. 1.22. For seeing the chi dre are partakers of flesh and blood, Hee also Himselfe likewise tooke p [...]rt of the same, that thro gh death Hee might destroy him that had the power of death, that is, the devill, Heb. 2.14. Reade [Page 32] the Chapter, from verse 5. unto the end, and see how many arguments you find to this purpose onely.

The fancies therefore of these Hereticks, being lighter than vanity, it will follow, that all those opinions which might seeme to bee raised there-from, 4 were as false as foolish. As first, that of Celsus, That the body of Christ was not subject to paine, and griefe: Against which, Saint Origen disputes, lib. 2. Cont. Cels. For as for that Stoicall vnsufferance of His mind, which Clemens Alex. Strom. lib. 7. thought not to bee subject either to joy or sorrow; it was onely an over-sight in so learned a Writer, and directly contrary to the Text of the Scrip­ture, Iohn 11.35. Matth. 26.38. where Iesus wept, and was exceeding sorrow­full, 5 even unto death. And concerning the joy of His Spirit, See Luke. 10.21. Secondly, that of Saturnilus, That Christ did suffer onely in shew, Epiph. Haer. 23. 6 Thirdly, that of the neat-heard Basilides, who taught that Simon of Cyrene was crucifyed in Christs stead, Epiph. Haer. 24. Of all which, if any thing were true; what thanks were due to Him from vs, when He had suffered nothing for our sakes? 2. How are wee freed from that damnation, under which we were brought through the sinne of Adam, while the Divine Iustice is yet unsatisfi­ed? 3. And if Christ have not suffered for vs, what example hath He left un­to vs, that wee should follow his steps? 4. Wee that are the Disciples, should bee above our Master, our patience more then His, our love to Him, more then His to vs, If wee for His sake should willingly suffer, persecution, shame, losse, imprisonment, death, which He Himselfe had not suffered for vs. And 5. It had been utterly to no end, that He should have become man. For as it had been in vaine for Him to have taken a body which should againe have beene scat­tered into that from whence it was taken (as Apelles affirmed) so had it beene to no end to take a body, and therein to suffer the darkning of His divine glo­ry, if by that body, no benefit had redounded to the creature. But if you desire moe reasons hereto, they that are brought in the Chapter for His suffering, cru­cifying, death, and buryall, may give you full satisfaction.

So the errours that are yet remaining about the suffering of Christ, are two; 7 one of the Theopaschites, who held that the God-head of Christ did suffer, while 8 His body was nayled on the Crosse. Aug. de. Haer. Cap. 73. The other of the Pa­trispassians, such as Praxeas and Sabellius, who because they thought, that as the Father and the Son were but one substance so were they likewise but one Person; and therefore they affirmed that God the Father was incarnate, and suffered, Aug. de Haer. Cap. 41. But the former of these is sufficiently reproved by the do­ctrine of the 9. Cha. For if God be not any kind of matier, nor a compound, nor a formed body, nor subject to any accident, but that His being be most simple and pure, as was there shewed, by every one of these circumstances, it will follow ne­cessarily, that God cannot suffer. The later is refuted by all the reasons of the 11. and 23. Chapters: And if you hold not your selfe satisfied by that which is brought in those Chapters, and the answeres to the reasons of Sabellius, Note (d) on Chap. 11. You may doe well to read Epiph. Haer. 57. and Tertullian against Praxeas: For this very question, whether God the Father was incarnate and suffered, is the Argument of that Booke.

(b) That by His partaking of our sufferings, He might, &c.] It may heere not vnfitly be demanded, for what causes Christ the Holy one of God should die for vs, and how that death becomes availeable to free vs from the power of sinne, of death, and hell? For answere, Wee must first put that which was the first and principall cause of our salvation, the eternall purpose of God, which He [...]urposed in Iesus Christ our Lord. Ephe. 3.11. See Actes 2.23. And this, not for any graces or workes fore-seene in us, But according to the good pleasure of His owne will, Ephe. 1.5. For He hath saved us, and called us with an Holy calling, not according to our workes, but according to His owne purpose and grace, which was given us in Christ Iesus, before the world began. 2. Tim. 1.9. And he that puts any [Page 33] outward cause, or good workes fore-seene in us, whereby God might bee mo­ved to chuse us, takes away the chiefe glory of his grace, and makes him to bee lesse good. So then, the first cause of all the causes and meanes of our salvation in Christ, is the free mercy and purpose of God the Father, which because it is the first, it must needes also be the chiefe cause, seeing all other causes worke to that end to which they are ordered and guided by the first. And because the Son doth nothing of Himselfe, but what things soever He seeth the Father doe, those also doth the Sonne likewise: Iohn 5.19. Therefore secondly did the Sonne ac­cording to that eternall purpose of the Father, offer Himselfe vnto His Father for man, as a ransome and satisfaction for their sinne, as it is said, Psal. 40.7. Loe I come (in the volume of the Booke it is written of mee) to doe thy will O God. Heb. 10.7. For in Him onely is God well pleased, Matth. 12.18. And this is that Eternall Gospel of the Lambe, slaine from the foundation of the World, Apoc. 13.8. For through the Eternall Spirit did H [...] offer Himselfe without spot vnto God. But if this offer of our Redeemer, who offered Himselfe for vs, had not beene accepted of His Father, then had it beene of no availe for us. Therefore in the third place, it must appeare that God did accept this Sacrifice of His Sonne, which is manifest first by this: That it was the disposition and purpose of God Himselfe, as was shewed in the first place, and as it is said, Heb. 10.10. By the will of God are wee sa ctified, through the offering of the body of Iesus Christ, once for all. Neither was God in this reconciliation of man-kind, a willer or disposer onely, but a worker also of our Redemption. For God was in Christ, reconciling the World vnto himselfe, not imputing their trespasses vnto them. 2. Cor. 5.19. If God then be for us, who can be against us? If He Iustifie, who can condemne us? who [...]ave the decree and will of God for our Iustification, the offer and acceptance of Christ, both God and man, for our ransome and reconciliation, and that offer was made by the eternall Spirit, And this Spirit also beareth wit­nesse to our Spirit, that wee are the sonnes of God, Rom. 8.16. The second cause concernes the justice of God, by which our Lord Christ died for vs. And it stood in this, that He according to the will of His Father, became our surety, Hebr. 7.22. and bound Himselfe to make satisfaction for the sin of man, which man himselfe could not doe, as it hath beene manifest before, Chap. 19. Now in this satisfaction of Christ, the infinite Iustice was accorded with the infinite Love of God to the creature. The infinite love appeared, as was said before, first in this, that the Sonne was called and appointed to the performance of this glorious worke. Hebr. 5. verse 4, 5.10. Then in this, that being performed, it was accepted in our name, and for our everlasting happinesse, as it is said, Iohn 3.16. God so loved the world, that He gave His onely begotten Sonne; that whosoever beleeveth Him, should not perish, but have everlasting life. The infi­nite Iustice was manifest in this, that the satisfaction of Christ was a full and perfect satisfaction, according to the rigour of Iustice, and that both in re­spect of the infinite value thereof, and of the punishment which our Mediator endured. The infinite value of the satisfaction, was first in the Person that offe­red it. For as the grieuousnesse of the injurie exceeded by the worthinesse of the Person of the Father, that was offended: So the value of the satisfaction ex­ceeded by the worthinesse of the Sonne, that made the amends. And because the honour which was done to God herein, is valued according to the worthi­nesse of the Person, which worthinesse in Christ is essentiall unto him, not acci­dentall, as that of Aaron, therfore the satisfaction also is essentially infinite, and therefore abundantly sufficient in respect of the Person that did fulfill it. For the satisfaction to an infinite Iustice, was as fully made by the Person of the Sonne an infinite being, than if the creature being finite, even all Angels and men had suffered the torments of hell eternally. Secondly, the infinite value of the satisfaction appeares in the worthinesse of the thing that was offered. For our Mediator having no greater nor better sacrifice to offer unto God (as [Page 34] nothing could be better then that which was equall to God) offered Himselfe God and man, for the saving of His people, as it is said, Ier. 3.23. Truly in the Lord our God is the salvation of Israel. Thirdly, the value was increased by the manner of the offering, wherein was the perfection of the obedience of the eter­nall Son to His Father, and the perfect submission of the humane will of Christ, unto the will of God, that this sacrifice might by all meanes be meritorious in Him for us, See Note (g) on Chap. 24. §. 11. No. 4.

The second meanes whereby the satisfaction of Christ according to the rigour of Iustice was perfect, is the greatnesse of that punishment which He endured for us, which in proportion was answerable to that death which in Iustice was due to the sinne of man, having the same degrees and parts: which punishment Christ (so farre foorth as it was possible for the Sonne of God) did endure. First, the bodily death, with all the circumstances, as I remembred before: Then the losse of that Ioy and Comfort of His soule, wherewith the fruition of God, and the fulnesse of His graces did euer replenish Him. And this Ioy Hee lost, not finally or fundamentally, as the damned (for that was impossible, both in respect of His innocencie, and of His union with God) but onely ac­cording to the present act and feeling. Thirdly, he was subjected to the powers of hell, not enthralled thereto as a vassall, but yet subject for the present vexa­tion and temptation: so that His soule and understanding was affrighted in sorrow and horrour, knowing Himselfe to be made a curse for us, which brought with it a full sence of the Iustice and wrath of God against sinne. Fourthly, and although it bee most true that God cannot suffer either paine or losse, as was shewed even now; yet it is as true, that God having taken to Himselfe the li­ving Tabernacle of a soule and body, offered this soule and body of His to death for us, as it is said, Act. 20.28. That God purchased His Church with His owne blood, and not so onely, but for a time left that body under the absolute power of Death and Buriall.

And thus the Iustice why Christ should die for our sinnes, and the plenary satisfaction which Hee hath made unto God thereby doeth plainely appeare. Now a reason or two, why, and how the benefit hereof doth belong unto us.

1. First, seeing the person of our Redeemer is infinite, and therefore His merit also infinite, [...]n infinite reward is due thereunto, which if God would not give (O pardon that we s [...]eake in the voyce of reason Thy gift in us) then Hee were unjust; if He could not, then were He unable to requite. But both these things are impossible. And seeing hee that makes a recompense for any desert, either gives to the deserver that which he hath not, or forgives that which hee might require; and yet our Lord, to whom the reward of His obedience and death is due, neither needs any thing, nor can receive any thing more then He hath, having in Himselfe the fulnesse of all perfection, and all things which the Father hath, Iohn 17.10. Neither yet needs forgivenesse, having never offended: neither yet can so great obedience, and such an infinite merit bee all in vaine, therefore doth this infinite reward redound to us: so that we which claime by His Title, may draw neere unto the Throne of Grace in the full assurance of faith, that God doth not, nor will not refuse them that come unto Him in the name of His Sonne, seeing unto all them that seeke salvation and eternall life by Him, all His infinite merit doeth assuredly belong. For that which is in­finite can no way become divisible, for so should it cease to bee infinite. So His infinite merit belongs to every one of His, according to the infinity there­of. See the doore of our hope set open wider then the walles of heaven: See how God with Christ hath given us all things: See also if the infinite merit of Christ, can any way be compatible of any mans merit, or the mediation of Saints.

2. Seeing our Lord Iesus being God, could not become man but by the power of God, Chap. 25. & 26. who of the whole nature and substance of the [Page 35] Virgin, made Him perfect man, both soule and body: And that He being thus also the Sonne of God and man, did perfectly fulfill the law of a Son [...]e, to doe alwayes those things which were pleasing to His Father, Iohn 8.29. whereas all other men had revolted from their obedience, and so forfeited their state of Son-ship and interest in their Fathers inheritance, by the sinne of the first Father Adam, which was created the sonne of God, Luke 3.38. therefore the who [...]e right in that inheritance of glory and happinesse, which should have come unto all man-kind is due to Christ onely: So that by the right of inheritan e, no man beside H mselfe can be capeable of heavenly Ioyes. But because the posses­sion of eternall hap [...]inesse is due to Him by a double right, not onely that of Sonne-ship, or inheritance, but also by pur [...]hase, through the infinite merit of His most precious death; whereto, according to the will of His Father, He be­came obedient for the sinne of man-kind; therefore by this right, hath He given an infinite right in the heavenly Inheritan [...]e, to all them that come unto Him by a l [...]vely faith, their hearts being [...]lensed from dead workes, to serve the living God. In which right, If He had not fully st [...]ted man-kind, then had the benefit o [...] His p [...]rcha [...]e beene utterly lost. So His Incarnat [...]on, His sufferings, and al. His promi [...]es made to vs, had beene in vaine. But all these things are im­possible.

3. Moreover, it is to bee considered▪ that the sinne of man in respect of the si [...]ner, must [...]eeds bee sinne▪ because a finite creature can no way doe an infinite actio [...], but the in [...]nitie of the sinne is onely in res [...]ect of Him ag [...]inst whom the sinne is, beca se of His infini [...]e Iu [...]tice that is offended thereby. But the satis­faction and the me [...]it of Christ death was infinite, not onely in respect of the in [...]initie of H s Person who per [...]o [...]med it, but of Him also that did so accept it, of Him that was not bound thereto in respect of any neede or debt of His ow [...]e, but He pe [...]o [...]me a [...] that obe [...]ience which was due for our sakes, and in our name: wherea [...] the me [...]t o [...] all other men being finite, could no way be satisfactorie for their sin against an infinite Iustice; neither yet can they bee so accepted of God, be [...]ause mans worke [...], how good soever they are, yet can they neither be moe▪ nor better th n man is bound unto, Luk. 17.10. Neither are good workes truely ours, but such as God hath done by us. 1. Cor. 15.10. But seeing all our righ [...]eousnesse is as filthy raggs, Esay 46.6. let us looke unto Christ Iesus, who alone of God, is made unto us Wisedome, Righteousnesse, Sanctification, and Redempt [...]on. 1. Cor. 1.30.

4. And as the ransome of our sinne must of necessitie be of an infinite value, that it might be a fu l satis action to an infinite Iustice, and therefore fit that our Redeemer should bee both God and man: So was it necessary that Hee should become ours, that wee might have that which we might give unto God for a full satis [...]action; A [...]d that our obligation to God might bee infinite, not onely fo [...] our creation, or being from nothing; but much mor [...] for our well-be­ing, and restoring from worse than nothing: Therefore that wee might have an infinite ransome to gi e unto him, did Hee first give unto us His only Sonne, Iohn 3.16. And yet that our claime and right might bee in Him, not one y by the voluntary gift of His Father, which in Him that had power to give, made our right and possession su [...]e enough; but also by our owne purchase, that wee might have all ma [...]ner of right in Him, and assurance of Him, therefore at His owne▪ rice of five Shekels of silver Sixeteene shillings Eight pence, Hen. Ainsw. on Gene. 20.16. other 25. Shillings, Ed Brerew:) in our money, did wee also redeeme, or buy him of God. See Exod. 13.13. Numb. 18.15.16. O most rich and precious [...]urchase! At so easie a rate, to buy that which was more worth than all the wo [...]! And that the benefit of this bargaine might not redound to the Iewes [...]one, t e efore came the wise Gentiles from the East to relieve the penury of the poore Carpenter, not onely for the payment of this purchase, but also for saving o [...] th [...]t which was bought, by H [...]s flight into Egypt, Matth. 2. [Page 36] Chapter. And thus are wee become a Royall Priest-hood, while wee offer unto God that infinite sacrifice, beseeching His mercy for the merit of His Sonne.

Thus then, the infinite Iustice being fully satisfied in our nature by that which Christ hath suffered for us, our sinnes are not onely freely forgiven us in the be­loved; but wee are also brought into the perfect favour and Love of God, and the assurance of those benefits which depend thereon. Which love, how great it is, Our Lord hath sufficiently declared, Iohn 17.23. where Hee saith, that the Father hath loved us, as He hath loved Him.

(c) With cramps of Iron sodered.] How Ioseph buried the body of IESVS, rolling a great stone, Matth. 27.60. a very great stone, Mark. 16.4. to the doore of the sepulchre, the Gospels shew. And although the stone were so great, that women, moe then foure Luke 24.10. durst not undertake to roll it away; yet the chiefe Priests and Pharisees held not that surety enough, and therefore, by the leave of Pilate, made the grave fast, and sealed it, and set their watch to keepe it. The words [...] to seale and [...] to make fast or sure, as the word is used. Act. 16.24. He made their feet fast in the stocks, cannot import such sealing as is on a bagge of money, or with a piece of paper which makes nothing fast, but is only a signe of honest dealing. For if the Dis­ciples had purposed to steale the body of their master, no such sealing could, or should have hindered them. And therefore that making fast and sealing here spoken of, was such as I have said, and that for the ends expressed.

CHAP. XXVIII. ❧ Hee descended into Hell.

Sect. 1 § 1. I Have said before, That every difference in opini­on, though in an Article of Faith, is not imme­diately an heresie: And therefore, though di­vers expositions have beene made of this Arti­cle, yet so long as the substance of it is gran­ted, and no obstinate nor malicious, or con­demning of others is; there is no heresie or schisme towards, especially, seeing that divers expositions may sometimes stand with the trueth of the Scripture, the authority of Fathers, and the cleare meaning of this Article. The different interpretations doe arise especially from the mea­ning of the words [...] Sheol, and [...] Hades, Sheol of [...] Shaal which signifies to crave or aske, because Hell is never full. Proverb. 30. Hades hath the derivation of α and [...], not to see, because of the darkenesse which is supposed to be there, or not to be seene, because the state of death is not knowne, to the living, or else (as others will have it) of the Hebrew [...] Adamah, earth, by the authority of Sibyl lib. 1. paulo post initium.

[Page 37]
[...]
[...].
[...]
[...],
[...]
[...]
[...]
[...].
Aden they call, because the first Adam
When hee was dead and buried, thither cam.
Therefore all men that on this earth are borne,
Into th' house of Ades, are said to turne.

This interpretation may seeme to have ground on that of Gene. 3.19. Dust thou art and unto dust thou shalt returne. And therefore 1. The word signifies sometimes as [...] Kever, the grave where­in they Kuver the corps of the dead, as in 1. Kings 2.6. Let not His hoary head goe downe to the grave, Hebrew Sheol, Greeke, Hades, in peace. 2. Sometime they signifie the power of death, the place or state of the dead, either wretched or happy, appointed for all men, as it is said, Psalm. 89.48. What man is he that shall deliver his soule from the hand of Sheol, Hebr: [...] Greeke: To this place Iacob, Genes. 37.35. to this Sheol, Iob. [14.13.] desired to come, as to the rest from all their labours, as to that place whereto all must returne, as the verses cited affirme. 3. They signifie the place of torment, as Psalm. 9.17. The wicked shall bee turned to Sheol, Hebr: Greeke, to Hades. In this sence also the words, To­phet, Esay 30.33. Gehenna, Mark. 9.43. and Tartarus, 2 Pet. 2.4. are used. Hades also in Matth. 16.18. by a Metonymia, signifies the devills, as, The gates of hell shall not prevaile against it; that is, All the devills which goe in and out at the gates of hell, shall not prevaile against that Rocke Christ, whom thou hast confessed. But in Luke 16.23. it is taken properly for the place, as [...] and being in hell, lifting up his eyes, &c. as contrarywise, with other Authors, it sometime signifies the place of blessednesse, as Plato uses it, in Phaed. concerning Socrates, [...] If ever any man came to happinesse, but in this sence, it belongs to Numb. 2.

4. They signifie such sorrowes or paines as may bee sup­posed are suffered in hell, as in 1 Samuel 2.6. The Lord casteth downe to hell, and bringeth up againe, and in Psalm. 18.5. The sor­rowes of hell compassed me: So Psalm. 86.13. Thou hast deliuered my soule out of the lowest hell. In all which places, Sheol, by the Septu­agint, translated Hades (except by way of prophecy concerning Christ) cannot signifie the place of the damned, from whence there is no returning; but onely extreame dangers, griefe, or hellish sor­rowes of mind: or such sicknesses as brought the body in danger of the grave. To these words especially in the three last significa­tions, 2. Of the state of the Dead. 3 Of the Place, and 4. Paines of the damned; the words, Inferi and Infernus, in Latin doe an­swere. But hell with us is proper to the place of torment, and doth [Page 38] not signifie any thing else, but by a trope, and is not of Heal (as I thinke) which sometime signifies to cover, much lesse of Helle, the Dutch word, as much as bright or shining; but of [...] Hel, a deepe ditch, or trench, as the word is used 2 Sam. 20.15. They cast up a banke against the City, and it stood [...] Bahel in the trench. And hee that thinkes not that the Saxon, our true language, hath many things common with the Hebrew, knowes neither the one nor the other as hee might.

Sect. 2 § 2. Now according to these takings of the words, different in­terpretations have beene made of this Article of which, because so much hath already beene written among our selues, I may, and pur­pose to be more briefe. But because some formes of confession have left this Article out, therefore it hath growne questionable, whether it was alwayes in this Creed of the Apostles, or not. Of the Apostles, I say, or Apostolicall men, their hearers, gathered as the summe of the Apostles doctrine, concerning the Faith. And true it is, that as it cannot be said, by whom, where, or when, this Creed was first composed, as being the most ancient in this kind; the rest being onely explications of some points herein, made upon occasions of heresies, or doubts thereabout: So doe some men cer­tainely affirme, that all the other Articles were not put together at once. Yet is it without doubt, that this Article is as ancient as the rest that are found in the Creed; seeing the most ancient a­mong the Fathers, Athanasius, Origen, Tertullian, Irenaeus and o­thers, have so received and declared it. And therefore that fancy of Erasmus, who suspected that Thomas Aquinas might foy'st it in, was farre below both the one and the other, seeing it is confest by Ruffinus, who lived within the first 400. yeeres after Christ, to have beene in the Creed used in the Church of Aquileia, and so by him interpreted with the rest. But although the Councell at Nice in Bithinia, left it out of their Creed, because their speciall businesse was against Arius concerning the Deitie of our Saviour; and al­though the Arians in their Councell at Nice in Thracia, put it in their Creed; nay although Aquinas had first put it in, were it therefore fit to leave it out, or not to count it an Article of Faith, as some would doe? I thinke not, seeing the holy Scripture gives authority to it. Psalm. 16.10. referred to Christ by the exposition of Saint Peter, Actes 2.27. seeing all the Christian Churches have receiued it, and seeing that according to the true and ne­cessary meaning thereof, there is no Article of the Creed, which doth more clearely and directly overthrow the heresies of Arius, and the Dimaeritae, concerning the humane soule of Christ, of which you read, Chapter 26. Note (a) § 2.

1. Now concerning the different interpretations; Some accor­ding to the first meaning of Sheol and Hades, for the Grave, thinke that Christ was truely buried, and kept in the Grave three dayes, and that this Article had no other meaning, but a further declara­tion [Page 39] of Dead and Buried, against the opinion of Marcion, Valentin, and such other heretickes as denyed the trueth of Christs being, and His suffering, as you heard before, Note (a) on Chap. 27.

2. Others would, that beyond the death and buriall, it should impart a disposing of His body to corruption. But if their mea­ning therein be this, That the body of our Lord was laid in the grave where corruption doth seaze on the bodies of other men, then this blind descent can looke no further then His buriall; or if it must needs meane any thing more, then would they force us, by this Article, to beleeve and confesse that which by the Scripture we know to be false. For it was impossible that the holy One of God should either see corruption, or be brought to any degree or dispo­sition thereunto, beyond the death and buriall of His body. See Acts 2.24, 27.

3. Some other, by this descent of Christ, will understand the uttermost degree of His humiliation, that could come unto Him while His Soule was parted from the Body, His honour laid in the dust, the devill and his instruments triumphing over Him. But the Creed was not framed to teach us the triumph and ioy of His ene­mies, but His victory and their confusion. And concerning our Lord Himselfe, this goes no further then either of the former inter­pretations, except in that sence which you shall heare anon. There­fore none of these can be the meaning of this Article. For in the abridgement or summe of our Faith, interpretations are not fit, especially such as are more darke than that to which they should give light. Therefore this Article Hee descended into hell, cannot in any of the former meanings, be a declaration of that Hee was dead and buryed.

4. A fourth interpretation is, of them who thinke the descent of Christ meanes thus much onely. That His soule being departed out of His body, went unto the soules of the faithfull which were in Paradise, which they interpret heaven. But seeing heaven be­ing taken not metaphorically, for Ioy and happinesse, but pro­perly for a place; must in all sence signifie that which is upward from the earth: It must needes bee a very aukward interpretation of He descended into hell, to say, He ascended or went upward into hea­ven: yet because this interpretation brings both reason and autho­ritie, it shall bee examined by and by.

5. A fift interpretation is, of them who will have this descent to signifie nothing else but the endurance of those unspeakable sor­rowes, and torments which He suffered in soule, being in His ago­ny, and on the crosse.

6. A sixt sence is, of them who hold that Hee did locally goe downe to hell; so that according to the essence or being of His soule, He was truely present there. And as the former of these de­nie not, but that Christ by His death did utterly spoile the powers of darknesse, and so may be said virtually, and by the effects of His [Page 40] suffering, to have gone downe into hell, because that by the eter­nall offering of Himselfe a ransome for the sinnes of the world, and the performance thereof in the time appointed, He did utterly free all His beleevers from Hell, which was their due, and setled them in the inheritance of eternall life: so these latter (for the most part) denie not but that all this which is said, is agreeable to the trueth of the Scripture, and the analogie of Faith: onely they cannot yeeld that it is the true and native meaning of this Article. And betweene these two parties, all those texts of Scripture which are brought for the locall descent of Christ, are hammered so thinne, that may seeme plyable every way: But let the strength of the Ho­ly Text for ever stand sure, and let us see the reasons a little on all sides, with their answeres and exceptions. And first of them that interpret this Article by the sufferings of Christs soule.

Sect. 3 Object. 1. As the sufferings of Christ, even from the first minute of His Incarnation, were meritorious for us; yet our ransome from the torments of hell, was wrought especially by the suffering of His humane soule, which torments of His soule Hee endured, not onely by the torture or fellow-feeling of His naturall body, not by compassion onely on the sins and sorrowes of His body mysticall, but also He might be said even to feele the sorrowes of eternall death, when He saw Himselfe to be now set to suffer the wrath of God due to the sinnes of the whole world. And if this bee not the proper and native sence of this Article, how are wee taught by our Creed, to beleeve more concerning Christ, than wee confesse to be true of the theeves; of whom wee may say, they suffered un­der Pontius Pilate, that they were crucified, dead, and buryed: Al. Hume. Rejoynd. to Doctor Hil. I answere, First the holy Scrip­ture is profitable for doctrine, for instruction, for reproofe, &c. But the object of our faith is onely the Holy Trinity in Vnity, and the satisfaction of Christ, for our Redemption, and the benefits which wee receive thereby. And therefore although I beleeve and know by the Scriptures, that Samson was the Sonne of Manoa, yet I neither beleeve in Samson, nor Manoa: And though I know by the Scriptures that the penitent thiefe suffered under Pontius Pi­late, was crucifyed, and dyed, yet I beleeve not in him. But con­cerning Christ, as I beleeve that all His merits redound to us; so I beleeve that all His sufferings were according to the Scripture, a satisfaction to the justice of God, for the sinnes of the world: which they could not be, but by the suffering both of His soule and body, as it is said, Esay. 53. Hee shall see the travaile of His soule, and bee satisfied. If then wee know that whatsoever befell un­to our Lord, was that the Scripture might be fulfilled, Matth. 26.54.56. and if wee beleeve and confesse in our Creed, that He suffe­red according to the Scriptures, and dyed, and rose againe according to the Scriptures: and that the Scriptures doe plainely testifie, that by His sufferings and death, the wrath of [Page 41] God against mans sinne, is fully satisfied; which (as I said) could not be, but by His sufferings in His soule, as well as in His body: After these sufferings under Pontius Pilate, what needes a second re­membrance of His suffrings in soule, under a title of a descent into hell? Therefore, when as I am bound to beleeve and confesse, that the sufferings of Christ under Pontius Pilate were according to the Scriptures, that is, in soule and body, I am bound to deny, that the suffering of Christ in His soule, is the native meaning of this Ar­ticle, He descended into hell.

2. Beside the doctrine of Faith, being a catechisme doctrine. Heb. 6.1. and the sum thereof being for the use of children and novices, it is not likely that the Church would have so generally received a creed, wherin the thing to be beleeved should be laid down inwords, that were tropicall and obscure, when plaine and proper termes were necessary, and at hand. But hell cannot signifie the torments of hell, but by a metonymia of the place for the adjunct of the place: neither yet could it properly be said, That our Saviour went down into hell, when He was lifted up upon the Crosse, where the especiall endu­rance and expression of His hellish torments were both in soule and body. 2. Neither can it truely be said, He descended into hell, that is, He suffered in soule the torments of hell, but by a Synecdoche of the whole man for one part. Neither were these torments of His soule, more properly or truely, called torments of hel, then those torments of His body, which we confesse, He suffered under Pontius Pilate.

3. Moreover, after He was dead and buried, it comes in unduly, againe to make mention of His sufferings in soule, a great part of which were endured in the garden, before He came to the hands, either of Pilate, or of the Priests.

4. And yet beyond all these reasons, there is another argument, that the Church did not interpret this Article by the sufferings of Christs Soule, because as Gerrardus Vossius puts it, De statu animae separatae Qu: 1. It was the received opinion of the ancient Fathers, even to this our time, That the soules of the faithfull, before Christ entred not into Paradise, till Christ by His death had set it open, and entred thereinto, according to His promise to the thiefe on the Crosse. And if all the soules of the faithfull were in hell, (taken in the second sence before mentioned) though in a place of rest (as Theophilus speakes) and that by the comming of Christ thither, they were brought to Paradise, or a place of further joy; then certainely this Article must in their iudgement, be interpre­ted by the descent of Christ into hell after his death, rather then by the sorrowes of His soule before it. And to this purpose the lear­ned Vossius brings some 20. Fathers from Tacianus the schollar of Iustin Martyr, about the yeere of Christ 180. before whom He might have put His master Iustin as it is plaine in his Triphon. A­mong those Fathers are Irenaeus, Tertullian, Origen, Eusebius, Atha­nasius, Ambrose, Ierom, Epiphanius, Chrysostom, Augustin, Cyril, and [Page 42] beside them whom he reckons up, he ads [innumerable others] and with them the sentence of the Councill of Toledo in the yeere 633. He descended into Hell, that He might free them which were there detained. Aug. Ep: 99. writes thus; If the reason be asked, why our Saviour would come into hell, where those sorrowes are, of which He could not be held it was, Because He was free among the dead. Psal. 88.5. Moreover, concerning the first Father of man­kind, almost the whole Church agrees, that He freed him there, which may not be thought that the Church beleeved without cause, although the expresse authority of the Canonicall Scripture be not alleadged. He saith, almost the whole Church, because the heretickes, called Tacians, denyed that Adam was saved, De Haeres. Cap. 25. Vossius, beside all these, brings the consent of the Afri­cane, and of the Easterne Churches, both of the Greekes and of the Nestorians, with divers later writers, as Zuinglius, P. Martyr and others.

Sect. 4 Obiect. 1. But the Fathers agreed not all in one judgement. Answer. True: Neither yet they of later times. For concerning the end of His going to hell, some thought, that He delivered all that He found there, both good and bad indifferently. 2. Others because they thought that the whole punishment for mans sinne could not otherwise be discharged, said that He went to hell, that He might there suffer, for the soules of men, as on His Crosse He had suffered for their bodies. Nay, as Postel. de nat. Med. relates, the Abissine Church holds, that He went thither for His owne soule. This last is hereticall; the other, against the direct authori­ty of the Scripture. For our Lord Himselfe, when He gave up the Ghost, professed, That whatsoever was necessary for His suffering, and our redemption, was then finished. And therefore both Saint Peter 1 Epist. 2.24. saith, That He bare our sinnes in His body on the tree; and Saint Paul, Colos. 1.20. That Hee wrought our peace, through the blood of His Crosse, And Chapter 2. 15. Hee spoyled the principalities and powers, & triumphed over them openly in His Crosse. Beside, His promise to the thiefe, This day to bee with Him in para­dise, doth directly crosse this opinion. 3. Others, upon that text of 1 Pet. 3.19. He went and preached unto the Spirits in prison, which were disobedient in the dayes of Noah, thinke that He went to hell to upbraid to them their infidelity. But this was not according to the end of His comming, which was to seeke and to save that which was lost, Luke 19.10. Therefore others, and with them Martinus Cellarius, de operibus Dei, thinke that He preached repentance unto them, and that such as beleeved Him to be God, were redeemed from hell, and saved by Him. But because our Church hath re­jected this opinion; compare the Synod Edw. 6. with the Sy­nod Eliz. therefore I refuse it. And that text of Peter may be in­terpreted, of the preaching of Noah, while the Arke was preparing. 5. Some againe, on better ground then the former, thinke, that [Page 43] that descent of His into Hell, was for manifestation or investing of Himselfe in that Lordship which He, as the Sonne of man, had o­ver all the creature, and consequently over the powers of hell, That at His Name every knee should bow, both of things in Heaven, and of things in earth, and of things under the earth. Phil. 2.10. Thus, He that liveth and was dead, is alive for evermore; and hath the keyes of hell and of death. Thus He that descended first into the lower parts of the earth, did ascend farre above all heavens, that Hee might fulfill all things. Ephes. 4.9, 10. That fluttering distinction, That He, as God, dwelt in the man hood on the earth, the lower part of the world, and then He as man ascended, will not helpe. For first, euery globe of the Moone, the Sun, or any star, as it hath a centre to which every thing thereon inclines, for otherwise it could not hold together in one body: so is it a centre to the universe that is about it. And so is likewise the lowest, in comparison of those globes that have diffe­rent centres. Beside, He which descended, is even the same that as­cended: But God and man are not the same. Thirdly, He descen­ded and ascended, that He might fill all things, which God did for ever, neither ascending, nor descending. And therefore Augustine said well, Totus Filius suit apud Patrem, &c. The Sonne was whole with the Father, whole in the Virgins wombe, whole in Heauen, who [...]e in Earth, whole on the Crosse, whole in Hell. 6. But how­soever private opinions might fall in by the way, yet by that which was said before, it is manifest that the ancient Church did beleeve that Christ did therefore descend into hell, that the faithfull by Him might be brought into Paradise; which if it were the mea­ning of them that did compose, and of them that did generally receive the Creed, then cannot that Article of Christs descent in­to hell, be interpreted according to their meaning, which say, That it must signifie no other thing, but that He suffered the paines of hell in His soule. Concerning them that received the Creed, and interpreted it, you have heard, § 3.4. and shall further heare their meaning. The Authors meaning you shall heare anone.

Obiect. 2 Obiect. 2. But the same Fathers are cited on both sides. Answ. Every man that writes or speakes may be taken short, and h [...]s words wrong to a sence contrary to his meaning. But in this que­stion it is not much stood upon, even by favourers of this new opi­nion, but that the current of the Fathers beares all the other away, insomuch that the learned Bucanus. Instit. Theol: Loc. 25. though he seeme to allow this later exposition better; yet he professes that he dares not condemne the judgement of the Fathers; seeing it is neither contrary to the Scripture, nor hath any inconvenience in it. So others, yeelding that the opinion of the Fathers is (for the most part) for the locall descent of Christ into hell, would yet be excu­sed to follow it: See Synops: Pap: Contr. 9. qu. 1. edit. 4. pag. 403. which demand truely may seeme to be very just, that being put which Augustine said a little before, that it is not by the expresse [Page 44] authority of the Canonicall Scriptures, which ought to be the ground and rule of our Faith. But that clause of Augustine, con­cerning the want of the authority of the Canonicall Scripture, is ill referred to Christs descent into Hell, which belongs onely to the freeing of Adam there. But if their mistaking were indeed Augustines meaning, That the descent of Christ into hell had no authority of the Canonicall Scripture; yet remembring that it may not be thought that the Church, yea, the whole Church belee­ved it without cause, seeing it hath no inconvenience in it, seeing it is not contrary to the Scripture, and that the holy Scriptures, by Anselmes judgement [cited in the Preface] confirmes all that which it doeth no way contradict, being lawfully gathered from manifest reason; Let us be bold to looke upon the Reasons which may seeme to have drawne the ancient Church unto this opinion.

Sect. 5 And because it is necessary first to agree vpon some principles; let it be put, that these words He descended into Hell, are not spoken either of the God-head of Christ, of which it is confessed, that it is everywhere, nor yet of His dead body, of which it is said in the Article before, that it was buryed; but that the enquiry is heere, what became of the soule of our Saviour, after it was departed from His body. Secondly, That seeing the soule neither came to nothing, nor was an infinite being, to bee every where, it must of necessitie be in some definite ubi, some place, where while it was, it was not in another. Thirdly, Seeing the soule of Christ was a true humane soule as one of ours, and that it became Him in all things to bee like His brethren, except their sinne: His soule also being separate from the body, went unto that place where the soules of the faithfull were before His comming. This I thinke none will denie; the Doctors old and new, come all hereto. The Reverend P. Martyr, in Symb. saith thus, Descendit anima Christi ad inferos, &c. The soule of Christ descended into hell, meanes no o­ther thing, but that it did undergoe the same estate, which other soules being separate from the body, had experience of. So Muscu­lus in Eph. 4.9. Des endit ad nos in hunc mundum, &c. He descended to us in this world, unto the grave, and unto hell. He descended to them whom He came to redeeme: and as farre as they either living or dying, had descended; so farre also did He Himselfe descend, that He might lift them up from below, unto those places above, from which He had descended. Irenaeus said as much long agoe. Lib 5. Cap. ult. The Lord kept the law of the dead, that He might bee the first-begotten from the dead. Hitherto it seemes, all par­ties are agreed: But the assumptions set them at oddes againe, as farre as heaven and hell. For the old Interpreters inferre that the faithfull before Christ, were in Abrahams bosome, or in hell, taken in the second sence: But the new Interpreters inferre thus. But the faithfull which were before Christ, were in Abrahams bosome, [Page 45] that is, ascended into heaven, properly so called. For so the word Paradise doth signifie, by the expresse authority of the Scripture, 2. Cor. 12. verse 2. and 4. where the third heaven by Saint Paul, is called Paradise. For the first heaven is this of the Ayre to the Moone. The second heaven is, that of the Planets and Starres; and the third heaven is Paradise, the place of the blessed soules. And this is one of the Arguments of them that reject the Iudge­ment of the Fathers, and the ancient Church, and holde the tropi­call interpretation of hell, for hellish torments of the mind. And because I am here fallen into these bryars, I will first put fire to them, and afterward goe forward to the conclusion. Therefore I answere. The first heaven is, this of the soules of heaven, Gen. 1.20. The second is, that of the cloudes of heaven. Revel. 1.7. So the third heaven for Paradise, is in the Moone. But this conclusion you laugh at. Therefore you see on how weake and ungrounded principles they dispute. 2. Beside, is there no difference between a thing really performed, and a vision, as that of Paul, which is not by things actually being, but represented onely for instruction to the Prophet that fees it. 3. But to grant all, that the third hea­ven is Paradise, and that the third heaven must signifie that which is above all the starres; is there no Paradise beside, when every place of pleasure is a Paradise? Therefore though Saint Paul were in the third heaven, yet the faithfull soules might bee in anothe [...] Paradise, before they came thither, as Adam was.

1. Obje [...]tion. This is contrary to the first conclusion of Vossius; That the faithfull before Christ were not in Paradise, till Christ opened it by His comming thither with the thiefe.

Answere. It crosses not the opinion of the Fathers. For though they put all the soules of the Saints in hell; whither they also sent the soule of Christ: yet they put them there, into a place of rest and refreshing, into a higher place; in death free from torments, and the tyranny of the devill, and that by the authority of that histori­call parable in Luke 16. where Lazarus on the one side of the gulph was in Abrahams bosome comforted; the rich man in flames on the other side tormented. So that first place or Paradise, was that state of quiet, where in the faithfull soules rested from their labours of this life, Iob 3. from verse 13. to 20. in Ioy and hope of Him that was to come. But that Paradise which the Fathers meant, was a more free state, and the enjoying of a fuller happinesse by the presence of Christ, the worke of their redemption being accom­plished they having their Redeemer with them, a sure pledge of their e [...]rance into heaven, after their resurrection; as He should fo [...]thwith bee raised, and ascend to heaven; whither till that time they had no hope to come.

2. O [...]jection. The same Faith hath the same fruits, the same ef­fects. But the Fathers before Christ, had the same Faith; There­fore they went to Heaven, as they that have beene since Christ.

Answere. The same faith hath the same fruits, the same effects, concerning the uttermost end of faith, which is the salvation of the soule, and the consummation of that blisse which is to be in e­ternall life: but not concerning all the degrees and circumstances betweene. For many Prophets and Kings desired to see the day of Christ, yet saw it not, but as they saluted the promisses afarre off, by their Faith. The bodies also of divers Saints were raised at the resurrection of Christ, and appeared to such as had knowne them alive, for proofe of all that benefit, whereof all the faithfull shall bee partakers. Which blessing, neither Daniel, Dan. 12.13. nor Paul, are yet partakers of. And this answere may serve for divers texts of Scripture, which are unfitly brought to this purpose, as that of Iohn 5.24. Heb. 13.14. and such others. And therefore though it bee most certaine and true, according to the Scriptures, that the Gospel of Christ was an eternall Gospel, and that His death was available to eternall life, to all that beleeved in Him since the beginning of the world: So that their soules, after they were delivered from the burden of the flesh, were in Ioy and felici­tie: yet is it as true, which the trueth saith, Iohn 14.2. In my Fa­thers house are many Mansions. So that although the soules of the faithfull departed before Christ, were in Paradise in Abrahams bo­some, in the Kingdome of God, in Everlasting life, yet were they not in heaven properly so called, neither could they have the presence of their Redeemer, when Hee was not yet incar­nate, by whom they might enioy the vision of God, as now they doe.

Obiect. 3 3. Objection. By this answere, you grant then, that they suffe­red the penaltie of losse, as they call it though not of sence: of losse (I say) because they were not in heaven, in full happinesse, as after their ascension with Christ; which could not bee, but either the merit of Christs sacrifice was not of force enough, because it was not yet accomplished: or else because their faith was not ac­cepted. I Answer. Neither for the one reason, nor for the other, but because of that disposition and order which God had appoin­ted to His creature, into the reason of which no man may presume to enquire. Then concerning the losse which you speake of, it is denyed to be a penalty, if it be not found. Can the pint pot say, I am not full, because I cannot hold a gallon? or shall the gallon say, I am not full, because I hold not a tun? Doth not one starre differ from another starre in glory? So is the resurrection, and so are the degrees in the blessednesse of the Saints. And if every man that considers the disposition of God toward himselfe in this life, doe looke thereon with a thankefull eye, he may confesse with Saint Augustine, That it hath been such, as if God had neglected His other creatures, to thinke in mercy on him alone. Beside, to say nothing of the merit of our Saviour, confessed to be infinite, and all-sufficient for us; I say, That the force of this reason, stands [Page 47] on two false foundations: One of the proposition: for if the same faith must have the same effects in every quality and degree, Why are not we that have the same faith, translated hence as Henoch was? The other, of the supposition; That in the kingdom of glory (which we on both sides account to begin actually, immediately after this life) there is not a progresse from one degree of happinesse unto another; which as it is contrary to reason, so is it to the holy Scrip­ture. For is it not meet, that as there hath beene a going forward in [...]ertue and godlinesse in this life, so there should be of the re­ward thereof in the next▪ Shall not the ioy of the soule he increa­sed, when both body and soule doe joy together? which cannot be till the resurre [...]tion, till when, we must endure that penalty o [...] losse, as you are pleased to call it. Beside, the holy Text is plaine, 2 Cor. 3.18. That we beholding the glory of the Lord, are changed into the same image, f [...]om glory to glory. And how farre, or how long shall this be? Euen till God be all in all. 1 Corin. 15.28. You may read to this purpose. Revel. 6.1 [...].

Obiect. 4 4. Objection. Enoch was taken unto God, and Elias was carried up to heaven in a whirle-wind, 2. Reg. 12. Therefore the faithfull before Christ, were in heaven.

Answere. Elias was taken up into heaven, that is the Ayre, and translated into Paradise, whither Enoch had beene translated that he should [...]ot see death: but into the highest heavens they came not yet, [...] it will appeare by Iohn 3.13.

Obiect. 5 5. Objection. But wee are come to the Citie of God, the hea­venly Ierusalem, to an innumerable companie of Angels, to the spi­rits of Iust men, &c. Heb. 12.22, 23, 24. And the Angels are the Inhabitants of heaven, not of any terrestriall, or infernall Para­dise, Ergo.

Answere. Wherever the favourable acceptance of God, and His holy comforts are, there is heaven: where not, hell. But to the place alleaged, I say. 1. Wee are come in faith, and hope to hea­ven, not to the actuall possession thereof. 2. It is one thing to speake of the state of the soule since Christ; For from His ascensi­on, it is not denied, but that the soules of the faithfull goe imme­diately to heaven, as Cyprian, Ambrose, and some few other of the Fathers doe thinke, whom you shall find cited by Ioh Vossius, pag. 104. 105. But the question is, of them that died before, who, if they were in heaven already, then the prayer of our Lord, Iohn 17.24. had beene in vaine; which were wicked blasphemy for any one to say, or thinke. 3. It is denied, that heaven is so the proper place of the Angels, but that they are every where, whither they are sent. And doe they not in every place pitch their tents about them that feare God, to deliver them? Psal. 34.7. and 91.11. Are they not all ministring spirits, sent forth for their sakes that shall bee heires of salvation? Heb. 1.14. And this is, and shall bee their imploy­ment, till God by their ministery, have gathered all His children [Page 48] into one. So this text of Hebr. 12. prooves not either that the An­gels are perpetuall inhabitants of Heaven; or that the faithfull soules went thither before Christ.

Obiect. 6 Obiect. 6. Christ dying, commended His spirit into the hands of God. Therefore that went into Heaven; and therefore the soules of the faithfull were in Heaven. Answ. This is worse and worse. The faithfull were in Heaven, ergo Christ: Christ, ergo the faithfull. ô Circl [...]! But to the text. The hand of God shall find out them that hate Him. Psal. 21.8. Are they therefore in Heaven? In His hands are all the [...]orners of the earth. Psalm. 95.4. What is your conclusion? But if the hand of God in this place must signifie that fulnesse of joy, which is at His right hand for ever: that doth alwayes accompany the faithfull soule, and is not tyed, either to time or place: or whether it signifie the protection of God, which might seeme to be most needfull in the horrours of death and pas­sage unto that place which, as man, He knew not: it doeth not follow thereupon, that the soule of Christ ascended into Hea­ven, much lesse, that the soules of the faithfull were in Hea­ven before.

And that the trueth of this position may more plainely appeare, that the soules of the faithfull, before Christ, had not ascended into Heaven, and consequently that the soule of Christ, who was free a­mong the dead. Psalm. 88.5. Who was made in all things like to His brethren, except their sinne, did not ascend from the Crosse into Heaven, you may, if you please, examine these Reasons.

Sect. 6 1. The Lord is righteous, and His Iudgements are upright. Psalm. 119. verse 137. And all His workes are done in trueth and equity. Psalm. 111.8. But it might seeme a breach of an infinite justice, to give the full accomplishment of happinesse in Heaven, to the soules for whose sinnes the satisfaction was not yet made. And therefore, although the Elect which were dead, were justified from their sinnes, By the blood of the everlasting Covenant. Rom. 6.7. were freed from the punishment thereof, and set in assured hope and ex­pectation of those benefits, whereof they should be made further partakers by the death of Christ, and so rejoyced under the hope of the glory of God that should be revealed in them; and in the meane time were filled with all the comforts of a present joy: yet they received not the fulnesse of the promised joyes in Heaven, God providing better for us, that without us they should not bee perfected. Hebr. 11.39, 40. Neither doth this any way abate from the all-sufficiency of Christs merit, no more then that we assoone as wee have received the full assurednesse of faith, are not carried up to heavenly glory; or that the Saints that are dead in Christ, are not yet raised up to immortality. For seeing the word is to be ful­filled betweene us and the reprobate Angels, that the first shall bee last, and the last shall be first; that no creature may glory in it [Page 49] selfe, it is necessary that wee passe by all the degrees of perfection, from this low estate of mortality, wherein wee are, till such time as wee come to bee equall with the Angels, Luke 20.36. For the law of Grace doth not take away the law of Nature: That from one extremity to another, there is no passage but by all the meanes.

2. Doth reason onely dictate this? Doth not the Scripture say also the same? For if Christ bee therefore the first-borne from the dead, 1. Cor. 15.20. that Hee may bee [...] firsting, or having the first place or preheminence in all things, Col. 1.18. Is not the argument also good? Christ is ascended, that Hee in all things may have the preheminence: And if the dead bee therefore raised againe by the vertue of Christs resurrection, who was there­fore raised up by the glory of the Father. Rom. 6.4. Iohn 5.21. doe they not also ascend by the vertue of His ascension? So that be­fore the Ascension of Christ our head, there was no ascension for any of the members. It was the word of our Lord Himselfe, Iohn 3.13. No man hath ascended up to heaven.

But I heare one whisper against this, that the soule is not said to ascend without the body, and therefore the soules might bee in heaven, though they ascend not. So the cavill is onely about the word Ascend. But the reason? For it is said, Actes 2.34. David is not ascended up into heaven. And this was spoken by Peter, after Christs ascension. So that although Davids soule was not in hea­ven before, but went with Christ at his ascension yet David is then said, not to have ascended. Al. Hume. Rei. to Doctor Hil. But had this man well considered the circumstances of this text, in the 25. verse, David speaketh concerning Christ, and so as it followeth in the 29.30.31. he would have taken this text from David, as S. Luke doth, when he saith, David is not ascended, that is, this Scrip­ture doth not at all belong to David, concerning any ascending or descending of his; but to Him alone of whom David speaketh, Psal. 100. The Lord said unto my Lord▪ sit at my right hand: The like speech to this, is that of our Lord. Luke 22.42. Not my will, but thy will be done. And yet it is said of Him, Psal. 40.8. I delight to doe thy will O my God. Thy law is written in my heart. So the will of God was done as the first moving cause of our salvation; the wil of Christ was done as subordinate, not as the first cause, See Heb. 10.9. So 1. Cor. 15.10. Not I laboured, but the grace of God which was within mee. And yet who knowes not the labours of Paul to have beene a­bove all the rest of the Apostles? 2. Cor. 11.23. ad finem, yet he of his owne motion, laboured not for the Church, but persecuted it. So David ascended not as the first fruits of them that slept, but Christ ascended so; by vertue of whose ascension, David, and all the rest of the faithfull shall ascend. But not to fight with the sha­dow; I take the word at the manifest meaning, that David is not ascended: and from thence conclude against themselues; That if [Page 50] David had not ascended before Christ, nor yet ascended with Him, much lesse were the faithfull soules in heaven before Christ; but that the soule of David dwells, and must still dwell in Paradise with Daniel, and the rest of the faithfull, till the end bee. Dan. 12.13. But if they will needes have the soule of David in heaven, not formaliter, as all the faithfull soules are, in respect of the heavenly joyes which they have in Paradise; but locally; then (I say) it must needes have ascended. For if the soule being in one place, is not in another, and if heaven be upward in respect of the earth: then when Dauids soule went into heauen, it must needes be said to ascend, or goe upward, as Luke 2.15. speakes of the Angels; and Solomon, Eccles. 3.21. speaketh of the spirit or soule. There [...]ore this is but a poore shift, such as they must needes bee driven unto, that oppose the trueth. Yet thus he holds it sufficient to mocke at the direct word of our Lord, which is, Iohn 20.17. I have not yet ascended to my Father. For if He had, then must there be two as­censions, as they beleeve; one of the soule alone, and another of the body and soule together.

3. Yet it is said, Iohn 14.2. I goe to prepare a place for you; And if I goe to prepare a place, I will come againe, and receive you to my selfe. By which it is plaine, that none could goe to heaven before Christ our Lord, had gone and prepared a place for them, which was not done before His death and ascension.

4. Moreover, it is said, Heb. 9.8. the way into the holyest of all was not yet open, while the first Tabernacle was yet standing. Whereto, if you take that which is verse 24. Christ is not entered into the holy places made with hands, which are figures of the true, but into heaven it selfe, it will bee manifest that there was no entrance; as not into the holy of holies, so much lesse into heaven, before that Christ by His death had opened it; as our Church con­fesseth in the hymne of Ambrose; When thou haddest overcome the sharpenesse of death, thou didst open the Kingdome of Heaven to all be­leevers. Whereupon, it must necessarily follow, that the soules of the faithfull were not in heaven properly so called, before the death and resurrection of Christ.

5. To this purpose you may also bring that which is, Ephe. 4.8. When Hee ascended up on high, He led Captivitie captive. Now what was this captivitie, or multitude of captives? Were they repro­bate? You will not say it. If the Elect, then it followes necessari­ly that they were not in heaven before the ascension of Christ, ex­cept you will bring them downe from thence to fetch up Christ in triumph; but then had they not beene captives; if already trium­phing in heaven, then had not the conquest of Christ over death, and him that had the power of death, beene so glorious, if hee had had no captives to lead in triumph. And therefore, Esay. 53.12. after the suffering of Christ, describes His conquest thus; I will di­vide Him a portion with the great, and He shall divide the spoyle with [Page 51] the strong. The faithfull soules therefore being held under the power of death, though free from His tyranny and torment, as it is said, Sap. 3.1. The soules of the righteous are in the hand of God, and no torments shall touch them, whereby Christ having bought them of God, and payd their ransome, brought out of all power of their strong enemie, out of the shadow of death, into the everlasting light of Paradise, in all the libertie and ioy of the understanding, to view the Wisedome of God in His most glorious workes, as you may read further a little below, Sect. 8. Numb. 3.

Sect. 7 Sect. 7. Now having shewed the different interpretations of this Article, and (as I thinke) fully proved, that the soule of Christ went not to heaven, properly so called, before His resurrection, but that it was glorious and blessed among His Saints in happinesse, and so in heaven formaliter, as they speake: It is fit that wee draw toward a conclusion; which before wee can come unto, it must first appeare what Abrahams bosome, what Paradise is, and where it was. Then, why the word of descending into hell, is heere used, with the solution of such doubts as fall in the way. The word [...] a bosome, sometime signifies a baye of the sea, wherein harbour and safety is, from waves and tempests, and thus the word is used, Act. 27.39. Thus Lazarus, Luke 16. might be said to be in Abrahams bosome, that is, to have arived and cast anker in that safe and quiet haven of happinesse, where Abraham the father of all the faithfull, because he against hope beleeved in hope, Rom. 4.18. was now in blisse: or else it may signifie a bosome properly, as it is used in Luke 6.38. and thus also Lazarus might bee said to bee [...] in cheare, and joy, in Abrahams bosome, as Saint Iohn: Ioh. 13.23. lay leaning in the bosome of Iesus his uncle at supper, as the manner of that countrey was sometime, to eate their meate ly­ing on the ground.

The word Paradise, whether it be native greeke of [...] and [...] because it is supposed to be plentifully watered; or a Persian word, as good Authors affirme, and that of [...] Pardes used in Eccles. 2.5. and Cant. 4.13. signifies a place of pleasure inclosed, or a parke, and so it is used in Xenophon Cyrop: lib. 1. or a garden, as the Greekes translated the word [...] Gan, in Genes. Chap. 2. and 3. or an orchard, as in the texts of Solomon before. And hither was our Lord first said to have come after His death, because as Adam by his sin had lost his happy estate in the earthly paradise: So Christ by His death did recover the hope of our returne into the heaven­ly, For the gift is not as the offence. Rom. 5.15. By these two words the blessed estate of the faithfull is signified, though with some difference, not of place, but degree of happinesse, as I shewed. For although the children of the kingdome were all, and at all times, heires of the same hopes; yet they that were in Abrahams bosome before Christ, had not that fulnesse of joy which they had, after their redemption was fully wrought; and He not now in Abra­hams [Page 52] bosome with them; but Abraham and all his faithfull chil­dren with him in Paradise. To the same sence concerning the state of happinesse is the Kingdome of Heaven used. Luke 13.28, 29. though that word expresse also the joyes after the resurrection; And because it was ever thought, even among naturall men, as the Heathen Philosophers, that the soule was immortall, and that after death it was better to them that had lived well, then to the wicked; therefore were they perswaded that their soules went to a place of rest and happinesse, which they called, as they pleased, [...], or the house of Pluto by the common name; and that of pleasure, the Ely­sian fields; of torment a place inclosed by Acheron a river without joy. And sith the body, went downe to the earth from whence it was, and that they perswaded themselves, that every creature might be abundantly happy in that region whereof it was an inhabitant, as being the onely region that was fit for it; therefore they thought that the place of the soules rest, was not farre from the body; and so went downe into the earth. And because the ancient Church could not teach the heathen conuerted to God, but by such words and language as they understood, and differed not much in mea­ning, from that which they themselues beleeued; therefore were they content to use this manner of speech of descending to Hades, the house of Pluto, or hell, which the vulgar had been taught by their guides the Philosophers and Poets. In stead of all the rest, see Plato in Phaedone, and Virgil. Aeneidos lib. 6. yet they meant by this descent of Christ into hell, no other thing, but that His soule being separate from His body, went into that place where the faithfull soules were then at rest, and in assured hope of further joy; But because our Church uses not the terme descending, but tea­ches her owne children in their owne tongue to confesse that Christ went downe to hell, Artic. 2. Let us not forsake the law of our mother. Prouerb. 6.20. but rather endeavour to know, what this going downe to hell may meane. And certainely it must needes bee thought a thing either of great obscurity, or of little necessity, wherein our Church (as most other) hath not held it fit to make any further declaration. Therefore, though I take liberty to en­quire what the possible or most likely meaning of the words may be; yet I presume not to affirme any thing, but with submission to the Churches judgement, when God shall vouchsafe further light thereto, to determine according to the Scripture, what is the certaine trueth in this, or any other question of the like doubtfulnesse.

1. To descend, to goe or come downe is used diversly; But that I may descend to every understanding, I will make it of two kinds; one of place, and that is of three kinds, The other of state or condi­tion: 1. Of place higher, and lower, as it is said Luke 9.37. They came downe from the hill, and Act. 11.27. There came Prophets downe from Ierusalem to Antioch, or from a place of more fame, to [Page 53] a meaner, as Act. 13.4. From Antioch [...] they came downe to Se­leucia. Now if the earth and water made one flat surface, which stretched from one side of heaven to the other, as the old fancy was; then could this descent of Christ, meane no other going downe, but under that surface. And although some of the Fathers were no better Cosmographers, then to thinke thus; yet for the most part they were better thewed. But because our faith suffers not to put any untrueth in nature, therefore this going down must be refused.

2. But if this globe of the earth bee hollow; then this going downe may be meant (as most of the Fathers tooke it) into that hollownesse of the earth.

1. And that the earth is hollow, both reason and authority shew it. Authority you have, 4. Esdr. 4.7. where to the question that might be made, How many springs are in the beginning of the deepe? the answere by the Angel is supposed to be, I have not as yet gone downe into hell; whereby you see that hell, or the place of the dead, was below this earth on which we tread; and that they that died from hence, did all goe thither. This was the opinion of the ancients, both Heathen and Christians, which held the lo­call descent of Christ, and knew the System of the world.

2. Had they not reason? For neither God, nor Nature His ser­uant, doe ought in vaine, which yet must needs be heere, if from the upper face of the earth, to the centre, a distance of some 3500. miles on every side, should be onely an idle loade of earth and wa­ter. Moreover, the generation of all the Mineralls, which is onely from water steamed up in vapour, and congealed by the spirits of sulphur in the metalls; of salts in all manner of stones; or of the earth it selfe, as vitriols and such like; argue both emptinesse and heat; neither of which can be in a massie lumpe of earth and wa­ter: See to this purpose, Novum lumen Chemicum.

3. Beside this, the huge quantity of vapour sent out of the earth, and waters for raine and snow in the winter time, argues not onely that there is a hollownesse of the earth; but likewise that there is some powerfull principle, for sending up such waters which natu­rally doe flee from heat, as this macrocosmicall Sun is for drawing of them upward. For in the Summertime, when our Sun hath most strength to exhale those vapours from the earth, and sea, wee have least raine, and that because that centrall Principle hath then his greatest declination to the South; whereas in the Winter, when his declination is to us in the North, then is it most powerfull to send out those vapours on this side of the earth, and to cause so much raine, except some violent frost doe close up the face of the earth, that they cannot get out; which thing is yet further mani­fest, by those boysterous stormes of raine and winde, which happen in those Countreys that are neere to that girdle of the earth, which they call the Equinoctiall line, where the influences doe meete in direct opposition.

[Page 54]4. If no such centrall Principle bee, by whose heate and warme vapours the earth is opened; it were impossible that any trees, or rootes could continue in life; especially in Countreys that are re­moved above 20. degrees from the Tropicks toward the Poles. For as those vegetables doe live wit [...] [...] meete temper of cold and heate: So where the cold exceeds, there is no possibility of their growth, as it appeares in the places of our Whale-fishing, and o­thers within 20. degrees of the Pole. Now what heate hath the Sun here with us in a hard frost, continuing 3. or 4. moneths (yet is not our winter so cold as the Continent of the same Latitude) for enliving our trees, who are not 52. degrees from the very Equi­noctiall; but that they are still kept in life by the warmth and moisture which is sent to them from below.

Obiect. 1 Object. 1. But is not every heavy thing carried naturally to the centre? which if it be, then cannot that centre be in a place of emptinesse, as this opinion would make it. I Answere. The cen­tre is either of magnitude, as the imagined centre of this globe of the earth: or else of waight. The centre of magnitude suffers no­thing to stay in it, but drives it to the centre of waight, as the South pole of the Load-stone, drives away that end of the needle which is touched for the North: So that if the firmament of this globe of earth and water be 50. 100. or 200. miles thicke, which seemes a great deale too much, not onely because such a thicknesse were to no use, but rather an utter impediment to the passage of the Sunnes heate for the generation of the mineralls, winds, and va­pours, as I spake before: Yet there is left an hollownesse, whose diameter is about 7000. miles, wherein if such a principle of heat be, (as I shewed) I see no reason why that opinion of the Poets and Philosophers concerning their Elizium, or of the Fathers con­cerning their lower Paradise, should be so slighted as it is. This then being either prooved or supposed; that centre of waight which I speake of, cannot be the same with the centre of this globe of the earth, but rather an imagined surface, in the midst of the firma­ment of this globe, in proportion of the convex and concave sur­faces, somewhat further from this convex surface, then from that hollow which is within.

Obiect. 2 2. But you object that of 4. Esdras 5.44. That the world can­not hold them at once that should bee created in it: And if this outward surface cannot, much lesse that hollow one which is with­in, which must needs be lesse then it. And yet if all that die goe thither, it must containe at least 20. times as many since Christ, as are now alive in this world. Answer. Doe you thinke, that if any man had in him, the spirit of lust, of wrath, of pride, and all those seven devills which were in Mary Magdalene, that his heart would be any bigger then any other mans? or was that man bigger then all the sonnes of Adam, in whom the Legion was? Mark. 5.9. For a full Legion or regiment was 6000. Foot, and 726. Horsemen. [Page 55] Veg: de remil: lib. 2. c. p. 6. Now the state of the soule separate; because it is a spirituall being, must bee such as that of Spirits is, which doe not occupy a place bodily, though they bee in a place definitively. So that feare of thronging, which is such a blocke in the way of those new interpreters, is like that feare of the Satyre that winded his horne, and ranne away from the sound.

Sect. 8 Sect. 8. 3. The third way of locall descent is best understood by that supposition of Almicantrahs, and Azimuths from the Ze­nith. For every man in what position of the earth or sea soever he is, supposes himselfe to be in the highest part of his hemisphere, and so is. So that if circles of any sensible distance, suppose of 60. Italian, or 55. English miles, which answere on earth to one degree in heaven, were drawen about him; then they that are in that cir­cle, should be one degree or step lower then hee, and so to the hori­zon, and so to the Nadie or point directly opposite unto him on the other side of the earth. But you will say; If the dead before Christ did thus descend, and our Lord likewise to them; then must it follow, that the whole surface of the earth is Paradise, and that there is no difference betweene the state of the godly, and the wic­ked, which is directly against the word of Christ himselfe, in that parable of Lazarus and the rich glutton, in Luke 16. I Answere. That before the earth was cursed for mans sinne, there was no cause why it might not be wholly Paradise. The description of the foure rivers of Paradise, Genes. 2. doe not obscurely shew it, howsoever Beroaldus would bring them all within the compasse ofSee Gen 2.13, 14. Dan. 10.4. Canaan; other, by as strange Geography, to the springs and falls of Tigris, and Euphrates. But I hold, That that Paradise of Eden, wherein Adam was put after his creation, was not in the Moone, nor in the Aire, as some have thought; but some speciall place of the earth, of plenty and pleasure above the rest, as we see there are great diffe­rences unto this day. And though many places are growne barren and fruitlesse for want of husbandry, and especially to proove the just indignation of God against sinne, and to manifest the trueth of that word, Cursed is the earth for thy sake: Yet to the soule be­ing separate, and so without the helpe of the sences and imaginati­on, by the light which God hath given to it, able by it selfe to see what the possibilities of the whole creature are, every place is a Pa­radise; while it considers the infinite goodnesse and power of God in the creature, as well in that which is deprived of the effects thereof, as in that wherein His goodnesse is still effectuall. For as there be three estates of mans being; This of the Warriour, in this life; That after death, of the Conquerour; And the third, after the resurrection, of the Triumpher: So likewise are there three meanes and degrees of His knowledge; One in this life, wherein wee know nothing but by our sences from whence the imagination or fantasie, that Hevah the mother of all living, carries unto reason [Page 56] her Adam, all the species or formes of things which shee gathers from the sences. For nothing lives in the understanding but by the power of the fantasie, which because it is false, fickle, and will of it selfe without reason be working upon every object, as the ap­petite is mooved thereby; therefore the reason following the fan­tasie, is deceived, and not constant, and so it comes to passe, that wee know few things according to the trueth which is in them. But in that second estate of man, when the body returnes to the earth, and his sences, and consequently his fantasie doth utterly perish. Psalm. 146.4. Then the soule looking on the creature with its owne eyes, sees the wonderfull blessing and goodnesse whereof man had beene made partaker in the right use of the creature, if he had not lost the knowledge thereof by his sinne, and returnes to the Author thereof, that praise that is due to Him therefore; and acknowledges that state wherein hee lives out of the proper habitation, to bee the reward of sinne; yet because it doth evermore enjoy the comforts of God, in a certaine knowledge, and some present feeling of those joyes whereof it shall be fully partaker hereafter, in the perfection of the whole man, and sees that this separation is but a preparation for a further perfection in that immortall being which is to come; it hath thereby, as it were, a seisure and delivery of those heavenly joyes, which it had here onely in assurance of hope, though till the third state it hath not the full possession. And although the soule of the wicked man views indeed the creature, and knowes now the losse of that blessing which it might have had in the right use thereof; yet because it hath no hope in the life to come, all that knowledge which it hath, is but to see further the wretchednesse of it selfe, and for a foretaste of that bitter cup of wrath which it must drinke, even to the dregs. And this foretaste is able to make all the creature hell, unto the miserable soule; as the joyes and assu­rance of heaven make all places Paradise to the faithfull: For the devill was not therefore happy, because hee was in heaven. Iob 1.6. and 1 Kings 22.22. nor therefore miserable, because hee was thrust out. Reuel. 12.9. for not the place, but the holy Spirit of comfort onely, which never leaves the faithfull soule. Iohn 14.16. gives heauenly happinesse; as that soule which is de­stitute thereof, hath hell in it selfe, and must needs be in hell, where­soever it is.

Now as it is most certaine, that there is such a meane state be­tweene this of mortality and that of glory; so is it most reasonable to thinke, that this is the imployment of the soule, at least for a time, before it bee raised up with the body in glory. For seeing man was therefore set in the creature, and therefore indued with a reasonable soule, that he might in the creature behold the Wise­dome and goodnesse of God, and to His praise, bee happy in the right use thereof; It was necessary that He should know the crea­ture, and the possibilities thereof: which knowledge, having by [Page 57] his sinne debarred himselfe of, he could not use the creature aright, and so became mortall. Yet seeing it is impossible that the sinne of man should frustrate the end of God, but that He should be glo­rified by man, whom He hath purposed so exceedingly to glorifie; therefore in that second estate, wherein the soule is better fitted to know, as the Angels, by intuition, or view of the creature, onely shall that be effected. Moreover, seeing our Lord ascended not to hea­ven, before His soule was joyned againe to the body; and that it may not reasonably bee thought, that the seruant in his greatest basenesse, and lowest estate, should have preeminence before his Lord; nor yet, that the soule, that most active part of man, should be idle: what can the soule and understanding bee busied about, but onely in the enquirie of that trueth and wisedome which God hath manifested in the creature? But whether this inquest shall be immediately after the soules departure from the body, or at the time of restitution, of which Saint Peter speakes, Act. 3.20. I can­not define. But although for the trueth, and quietnesse sake with them that would instantly be in heaven; I denied not an immediate passage into heaven for the faithfull since Christ, yet seeing most of the sonnes of Adam must come into this middle state, I see not why any man should withdraw himselfe from that taske, whereby he ought to give honour unto his Creator.

Obiect. 1 Objection. 1. But by this you put a possibilitie of those illusi­sions of the devill, appearing as the ghosts of the dead, and justifie that poeticall fiction of Hesiod, [...] lib. 1. that they of the golden-age became all Angels, and in ayrie bodies, lived e­very where on the earth, seeing all the good and ill deedes of men. I answere. All things are not therefore false, because A Poet affirms them, but that which he speakes out of the light of nature, is cer­tainely true, and this (what waight soever it hath) swayes on my side. But for the upholding of those old-wives fables, of the wal­king of the spirits of the dead, there is no feare. For being dead, they must keep the law of the dead, and not live to us, that are dead to them; for when they are gone from hence, they are no more seene, Psal. 39.13.

Thus much it was necessary to speake concerning the meanes of the soules knowledge, while it is in the state, of separation from the body. The third manner and degree of the soules knowledge by comprehension in the morning vision, is, when the whole man glorified, shall see the true being of all things in Him that is the cause of all; For then shall it know as it is knowne, as you may see, 1. Cor. 13.12. But this kind of knowledge belongs nothing to the question that is in hand.

4. The other kind of descent which is in state or manner of being is, when any thing is changed from any estate either proper thereto, or else appropriate to an estate or condition, that is, or seemes to be lower, or worse. Thus our Lord was said to descend [Page 58] or come downe from heaven, when He clouded His Deitie in our humanitie, as I have shewed heretofore. Thus also He, and all man-kind may be said to descend, to be abased, or brought low, when the soule is parted from the body. For seeing both the parts are for the perfection of the whole; the whole must needs be more excellent than either of the parts, so that the whole being dissolved, both the parts doe suffer hurt or losse thereby, especially the soule which sees the losse, and findes it selfe in a state of being, beside the end of the creation of it selfe, which was to give life unto the body; and this is the cause why the soule would not bee unclothed, but rather that this mortalitie might bee swallowed up of life. And this is the lowest state of humiliation, whereto the soule of our Lord could come naturally, and by this state, some will interpret the descent into hell, as I shewed in the beginning, Nu. 2. But if this humiliation must meane also the separation of the soule from the body, while the body was laid in the dust; it reaches no further than to his death: For a man is not said to bee dead, till his soule be departed from his body. But if this state of humiliation be ta­ken in that sence, as some doe very fitly interpret it, by that phrase used often in the Scripture, of a mans being gathered unto his peo­ple, or cōming unto that congregation of the saints, which had died in the faith of Him that was to come; then taking also [...] or hell according to the interpretation of the word Vnseen, it will easily be admitted of all, that when our Saviour was dead, His body was bu­ryed, and his soule went unto the assembly of them that were un­seene. And because this is true, safe, and unquestionable, it may on all parts be agreed unto (as I said before) and yet the word of descending or going downe reserved to the right meaning, by the abatement or losse of that estate which the soule had with the bo­dy, in the being of the whole and perfect man. So also the question about the place of hell, and Paradise, which hath moved most doubt herein, by this interpretation is avoyded. But because all this will reach no further than to be perfectly dead, and because the Latine interpretation, Descendit ad inferos, rendered by our Church, Hee went downe into hell, suffers us not to stay here; and be­cause the most voices amongst the Fathers have swayed the mea­ning to a locall descent, and that (as it seemes) in the third sence spoken of before, and most of all because the holy Scripture binds us thereto; let us follow our best and surest guides, and confesse with the Prophets and Apostles, that the soule of our Lord, after His death on the Crosse, went downe into hell, or the place of the dead, and there continued three dayes and three nights in the heart of the earth, as it was prophesied in the signe of Ionas the Prophet. Matth. 12.40. And let us beleeve that the flesh of Christ did therefore rest in hope, because His soule was not left in hell, nor His body was suffered to see corruption. Psal. 16.9, 10. Actes 2.31.

Obiect. 1 Objection. 1. They object that the soule may signifie the whole man, as in Gen. 46.27. All the soules of the house of Iacob were 70. But how doth that helpe to prove that this Article must bee interpreted onely of the torments of Christs soule, while Hee was yet alive? For it is manifest that Saint Peter bringing that text to prove His resurrection, speakes not of Christs soule while it was yet in his body, when He was not subject to a state of resur­rection, but of His soule after His death. But if they will hope by that text of Gen. or the like, to interpret it, as Al. Hume. loc. cit. Thou shalt not leave mee in the grave; let them answere mee, what they meane by this word Mee, whether the body, or the soule, or both together. If they say the soule, it was not in the graue: they will bee ashamed to say both together, for so they should make Him not yet to be dead, as the word Mee doth truely signifie the whole Person yet alive: jf they say the body, let them see what an unfit tautologie it will make with that which followeth, Nor suffer thy Holy one, that is, the body of Thy Holy one to see corruption. But in this place the soule and the body are made direct disparates; so hell, and the place of corruption, so that we may argue, the body was in the place of corruption. Ergo, not in hell; the soule was in hell, Ergo, not in the grave, or place of corruption.

Obiect. 2 Object. 2. The purpose of Saint Peter was to prove the resur­rection of Christ, and that belonged to the body, which had died, not to the soule, which died not.

Answere. If this be given, what will you conclude thereon? But I say, the resurrection is of the whole man returned againe to life, after the parting of the soule, and the body. So it is neither of the body onely, nor of the soule onely; but of the whole man, which Saint Peter prooves heere to have beene done in Christ, because His soule was not left in hell, where it was, but was againe joyned to the body, to cause it to live, that it might not see corruption. And because all the glorious doings and sufferings of our Saviour were for our uttermost benefit, and comfort; therefore is this going downe of His into hell, also to give us assurance of our full and perfect deliverance from all the powers of death and hell, and restoring of all His beleevers unto an immortall life and glory. And because the doctrine of our Church, into which I was bapti­zed, bindes me to beleeve that our Lord Iesus after His death, went downe into hell locally, and that by the authorities of the Scrip­ture: and because I have before shewed that the soule of Christ did not ascend to heaven before His resurrection, and have denied also that I thinke with them that say, that He went downe to suffer for our sinne; And having (as I thinke) said enough to all con­trary opinions: the trueth by the Holy Scripture, and the reasons grounded thereon, must be made to appeare. But first of all, it is plaine, that the meaning of our Church is such; for in the 8. Ar­ticle it is said, that the Creed of Athanasius ought thorowly to bee [Page 60] received, and beleeved, and that because it may be prooved by most certaine warrants of Holy Scripture. And in the 7. Article, the Church of Ireland agreeth hereto in these words; All and every the Articles conteined in the Nicene Creed, the Creed of Athanasius, and that which is commonly called the Apostles Creed, ought firmly to be observed and beleeved. For they may bee prooved by most cer­taine warrant of Holy Scripture. And because it may not bee supposed that our Church cites the authority of Athanasius, but according to his owne meaning, as he himselfe hath explained it; if it were the meaning of Athanasius, that Christ after His suffering descended locally into the hell of the damned, it must needes bee that our Church accorded to his meaning. And what the meaning of this Article in the Creed of Athanasius is, we need not to doubt, who have Athanasius himselfe to declare it in his Epistle of the in­carnation of our Lord Iesus Christ, against Apollinarius: where hee prooves against his Heresie, that there bee onely two parts of the humane nature in Christ, a body which the grave received; and a soule, which went downe into hell: the grave received that which was bodily, hell that which was not bodily: And by his reason you may yet understand his meaning better. When the Creator (saith he) call'd man into question for his disobedience, Hee de­creed against him a double punishment; For to the body He said, Thou art earth, and unto earth thou shalt returne: But to the soule He said, Thou shalt die the death: And for this cause, man being dead, is condemned to depart to two places; And therefore it was also ne­cessary, that the Iudge Himselfe that made this decree should also undergoe it, that in the estate of man condemned, shewing Himselfe free from sin, & uncondemned, He might reconcile man unto God, and restore him to perfect libertie. In the same Epistle, hee had said a little before, that in hell He condemned death, that Hee might every way perfect the salvation of man in our image, which He had put on; and in his fourth oration against the Arians, hee saith, that the powers of hell withdrew themselues, being afraid at the sight of Christ. So the meaning of Athanasius is plaine, that the soule of Christ did locally goe downe to hell: and withall the mea­ning of our Church. Now among these texts of Scripture, by which this doctrine of Athanasius may bee warranted that text of the 1. Pet. 3.18.19. is most plaine, especially as it stands in the Greeke. Christ suffered for our sinnes, that He might bring us unto God. [...]. being put to death in the flesh, but quickened in the Spirit, by which He went and preached to the Spi­rits in prison. Which Scripture must be applied onely to the man­ly being of Christ, who Himselfe had set an example to His follow­ers, to suffer ill patiently, which could be onely in His manly be­ing. For as God He could not suffer ill. Beside, His God-head [Page 61] mooves not by any locall motion, as the word [...] doeth sig­nifie. And moreover, His divine spirit was no way quickned nor could be, but He went and preached in that Spirit in which He was quickned, which could bee onely in His humane spirit or soule, in which having once suffered death, He manifested His power to the disobedient spirits, by taking to Himselfe the keyes or power over hell and death, to shut in and keepe out whom Hee will. Reuel. 1.18. And although I deny not that the sence is true and good, He was quickned by the Spirit, that holy Spirit which Hee received not by measure; yet I hold that this is not the native meaning of this place, and the best printed copies of Stephan Plantin and others, are with me: Neither will the words naturally beare that change of In and By; Neither did the reverend Noel, Deane of Pauls, and other like Him, accord with them. Neither is this the onely place of Scripture that prooves the locall descent of Christs soule into hell; For that argument of Saint Peter, Act. 2.31. whereby hee prooves the resurrection of Christ out of Psalm. 16. because His soule was not left in Hell, strangles these interpreters, harder then Achelous was strangled in the hand of Hercules. So that which Ionah, the figure, said of himselfe, being by Christ, the substance, ap­plied to Himselfe, To be three dayes in the heart of the earth, must bee as true in the substance, as it was figuratively true in Ionah. This is the confession of him that was holy as no man was. Psalm. 68.2. Thou hast delivered my soule from the lowest hell. vers. 13. as the Apostle speakes, Ephes. 4.9, 10. He descended first into the lower parts of the earth, and ascended above all heavens, that Hee might fill all things. So then, the Scriptures not being of any pri­vate interpretation, that is, to set out the stories of private men. 2. Peter 1.20. must have their highest and uttermost in­terpretation in Christ.

Now that this is the native interpretation of this Article, and consequently the right meaning of the Composer or Compo­sers of the Creed, beside the texts of Scripture on which the Article is grounded, it will bee further manifest by the Reasons.

1. In a Catechisme, the use of Tropes or borrowed speeches are not fit, for the use of children and novices; and such is the Creed or forme of the confession of our Faith, as it is manifest, Hebr. 6.1. And the suffering of Christ, His Death, Buriall, &c. is ta­ken properly; therefore His going downe also into hell.

Object. Object. If Christ went to the faithfull that were dead, whose soules were in Paradise, why doe you say to hell, whereby is special­ly meant the place of the damned? Answer. Hee first went to the dead in Paradise, as His promise was, That the Thiefe should there bee with Him in Paradise: Then to hell, to take to Himselfe all rule, all authority and power. For God had put all things in subjection under His feet.

[Page 62]2. If this Article, He went downe to hell, be not to bee referred to the soule of Christ, after His death, then have we no direction by the Creed, to know what became of His soule; neither are wee taught hereby, whether He had a humane and immortall soule, or no. So we are still left in doubt, whether this Christ be the Saviour of the world. But if this Article be referred to the state of Christs soule after His death, then are we truely taught and informed against these doubts. But that adulterate interpretation of His sufferings is excluded.

3. And seeing our Lord Christ is appointed of God to bee the Iudge of the world, and that as He is the Sonne of man, it was ne­cessary that our Lord should goe downe to hell, both in regard of the justice, and of the mercy which ought to appeare in His judge­ment; of His justice, that the enemies of mankind, the devills, may not torment them according to their cruelty and hatred of man, but onely in justice afflict them, according to the sentence passed on them, according to the measure of their sinne, and not beyond, as it is said, Luk. 12.47, and 48. The servant which knew his masters will and prepared not himselfe, shall be beaten with many stripes, but hee that knew it not, shall be beaten with fewer.

4. And because our Lord Christ was by the Father appointed to be the Saviour of mankind, it was necessary that His compassion toward mankind, should by all meanes be inflamed, and therefore that His soule should goe downe to hell; that as by the bodily fee­ling of our miseries in this life, He was made a mercifull and faith­full high-Priest for us. Heb. 2.7. so by the actuall and present sight of those unsufferable torments, He might have the uttermost mercy and compassion which can stand with justice, on those whom Hee should judge.

5. It is necessary for our Redeemer to passe thorow fire and water, that is, to have experience of all tentations and all manner of afflictions, of death and hell, that for us He might overcome them all. But He that was the paterne of all Heroicall and excellent vertues, that knew Himselfe to have come into the world, that He should die that shamefull death of the Crosse, Iohn 3.14. and 12.33. was not so affrighted at the bodily death, but His strong crying and teares, were, That the pit of hell should not swallow Him up, nor that deepe should shut her mouth upon Him. Psalm. 69.15. And Hee was heard in that which He feared, by Him that was able to save Him from death. Heb. 5.7. But He was not delivered from the bodily death: Therefore His prayer was, That He might be delivered from the power of hell. Psal. 22.20, 21. For hereupon depended the life of the whole world, not onely that He might suffer, but much more on this, That He might overcome death, and him that had the power of death. And for this great deliverance would Hee magni­fie the Name of God with a song, and set foorth His praise among His brethren. And because the benefit of this redounds to us; let [Page 63] us also offer the sacrifice of praise, the fruit of our lips, confessing His Name.

Sect. 9 Sect. 9. Now having thus declared the meaning of this Article, It remaines that I shew for what reasons I hold this interpretation of this Article rather to bee followed, then that of them, who say, That it signifieth onely those hellish torments which Christ endu­red in His soule while He was yet alive: which although it be the drift of the whole Chapter before, as you may see particularly in §. 3. Yet to make up the garland, take these flowers which have not yet beene bound up with the rest. And first I put this as granted, That as the Articles themselves, so their interpretation must bee such as must stand in the greatest evidence and declaration of the trueth; in greatest opposition to falshood, and heresie, and for the highest hope and comfort of the faithfull.

1. Now if you follow the interpretation of the Fathers, that the soule of Christ, after death, ascended locally or really to hell, or the place of them that had died in the hope of the deliverer that was to come, then it followes necessarily, that the soule of Christ had a being, separate and apart from the body, and that it was therefore an immortall soule, that died not with the body, being able to sub­sist of it selfe without the body. Whereby the heresie of the Sad­duces, which deny the being of spirits and soules separate, and con­sequently the immortality of the soule, and thereupon the resur­rection also Mark. 12.18. Act. 23.7. is plainely refuted. And so that lie of the Thnatopsychitae, which thought that the soule of man came to nought, as the soules of the beasts; and no lesse, that opini­on of Apollinarius, That Christ tooke of His mother, a vegetable, but not a reasonable soule; all which you see make the death of Christ, and our faith in Him, of none effect. But if that interpretation be onely true, That Christ being yet alive, suffered hellish torments in His soule; are any of these falshoods refuted thereby? doth it from thence follow against the Sadduces, ergo, the soule of Christ is im­mortall? he will deny the consequence, he will yeeld, it might suf­fer in His body; but that it died with His body, or against the A­pollinarists, therefore Christ had a perfect humane soule; hee will deny it: For although he yeeld that the soule of Christ suffered such torments; yet he will say, That it was onely by a vegetable or animall soule, which suffered by compassion with the body.

2. But because the heresie of Arius did trouble the Church, more then any ancient heresie beside; Let us see what force our bat­tery hath against his fortifications. The soule of Christ went downe to hell locally, to the soules of other men; therefore Christ had a soule like other men. They will answere here, That His created Deity, which they falsly imagined, went downe to the places under the earth. (For so they explaine it out of Iob 38.17 as you may see, Answer: to the Ies: Chal: pag. 282. But that answere will not serue. For though it were a created Deity, yet being a Deity, it [Page 64] must have those conditions of omnipotencie in the creature, of ubi­quitie, wisedome, &c. without which it could not be a Deitie. So then that created Deitie of Christ must bee in hell before the death of Christ, as well as after, and those hellish torments of the new in­terpreters, which say nothing of the state of Christs humane soule, after His death, availe nothing to the contrary of this heresie.

3. Neither doth this new interpretation onely dismount our artillery against those ancient heresies, but also dismantles our fort of that refuge and succour which the distressed soule may have in the agonies of death. For bee it put that our Saviour tooke our sinnes upon Him, and felt in Himselfe the fierce wrath of God a­gainst Him, so as if He had committed the sinnes of all men; I finde therefore that God doth not deale with me according to my sinnes, nor reward me according to mine iniquities. And bee it, that being dead, His body was buryed in the grave; I will therefore say unto my grave, O sweete bed of rest, that wast so perfumed with the odours of His most pretious Merits! But when I see my soule all o­ver leprous with originall sinne, and spotted like a Panther with actuall transgressions, now going to a place that it doth not know, and of which I have no assurance that He hath beene there, to de­stroy the power thereof; then death, which was hoped to bee the rest from the sorrowes and troubles of this life, becomes the be­ginning of feare and doubt. For though I know my debt was pay­ed upon His Crosse; yet the Prisoner is not set at libertie, till satis­faction be acknowledged, and the discharge entered in the Booke. But being fully perswaded that my Redeemer hath broken those brazen gates, and hewed the barres of Iron asunder, and hath there set up the Trophie of His conquest on high, then the life, cheereful­nesse, and vigor of faith is strong, because I know that as hell had no power to hold Him; so hath it no power of any of His; because His promise is, that the gates of Hell shall not prevaile against his Church, and that the Prince of this World hath nothing in Him, Iohn 14.30. He speaketh not of His naturall, but of His mysticall body: so that every member thereof may say with Da­vid, Psal. 13.8. Though I make my bed in hell, Thou art there; there shall the wings of thy protection cover mee, and I shall be safe under thy feathers. For as thou hast died for me; so hast thou gone downe to hell, for me, to spoile the powers therof, that Thy Euridice may follow thee from thence, without any feare of turning back againe.

4. Moreover, if it were necessary in the Articles of our Faith, to bind us to beleeve that His body was buryed, is it not much more necessary to know what became of His soule, especially seeing the redemption of our soules, and the freedome of them from hell, doth much more concerne us, and hath much more comfort therein, then to be assured that our bodies shall rest in hope? Skin for Skin, and all that a man hath, will he give for his life, and ten bodyes would he forsake, that his soule might bee partaker of eternall life. But [Page 65] when the summe of our faith helpes us to give no reckoning what became of the soule of our Saviour, more than this, that it was af­flicted with hellish torments while He was alive, wee cannot say of our owne soules, whether they die or sleepe, (as some have dreamed) till the resurrection; Therefore having confessed Him to bee dead, that is, His soule to have departed from His body; His body to have beene laid in the grave; let us also beleeve as we confesse, that His soule went down into hel, which none but an Infidell will deny.

5. For the greatest benefit and deliverance, the greatest glory and thankes are due to God, which the creature is able to give. But the greatnesse of the deliverance is not knowne to man, but by the danger which hee hath escaped. Therefore that man may bee truely humbled, and truely thankfull to God therefore; it is ne­cessary that hee doe know what that vengeance and wrath of God against sin is, and what that punishment which is due thereunto, which he cannot doe but by the true sight and knowledge of that punishment; which cannot be possibly in this life, wherein we know nothing but by the sence. Therefore as it is necessary; that man doe know in the state after this life, what the torments and paines of hell are, by the true sight, and perfect knowledge thereof, that is, in his spirit and understanding, which with the acknowledgment of hell as his due, is that actuall descent unto hell, whereto every man is bound; so for the assurance of our hope, is it alwayes neces­sary to know, that our ransome from thence was wrought and ma­nifested by the most certain proofe and declaration that might be, which could not bee by any messenger, or tidings, but by the pre­sence alone of Him that wrought it. For as it had bin of no availe for our Lord to have gone to hell, before the satisfaction for sinne was made, so being made and manifested unto the powers of hell, it was not possible, but that it should bee available for all them for whom it was made. And thus was that fulfilled, which in Hosea 13.14. O death, I will be thy plagues, O [sheol] hell, I will be thy destructi­on: repentance is hid from mine eyes.

6. As it is impossible that the end of all the sufferings of our Lord should not follow, when all those things were performed which were for the effecting of the end; which was the delivery of the be­leevers from the power of death: so was it impossible that the end should follow, till all things were performed that were for the end. For so some of the meanes had bin ordained in vaine. But that is impossible, for His worke is before Him, so that He leaveth nothing without the perfect accomplishment. Therefore it was necessary that as our Lord had redeemed us by His death, so He should also goe downe to hell for the delivery of His captives,Not that they were there bu [...] that hell was their due. as it was spo­ken of Cyrus the type, concerning the temporall captivitie: but the highest trueth was verefied in our Lord concerning the eternall de­livery. He shall let goe my captiues, not for price nor reward, Esay 45.13. and as it followes more cleerely in the 14. verse, compared with [Page 66] histories, and most plainely by verse 15. Thou art God that hidest thy selfe, &c.

7. It was proved before, §. 5. and 6. That the soules of the faith­full before Christ, had not ascended into heaven. From whence it followes, that they were in some other definite place, which by the common consent of men, heathen and Christians, and the Holy Scripture it selfe, is called [...] hell, as it was shewed before, § 1. nu. 2. to which place the soules of all men could not come, but by the decree of God upon all mankind. Now if the soule of our Sa­viour had not gone downe to them, then had He not beene made like to His brethren in all things except their sinne [...]: Then had He not bin subject to the decree of God upon all mankind. Then had not His love to man-kind bin perfected, that having payd their ran­some, would not see them set at libertie, without which the merit of His satisfaction had bin in vaine. But all these things are im­possible. And therefore our Redeemer did really and actually goe downe to hell, or the place of the beleevers being dead; that Hee might free them from the power of death, as by the vertue of the eternall offering of Himselfe, He had preserved them from the hell of the damned.

Thus according to the meaning of the Church of England (as far as I understand it) have I faithfully declared, and proved the mea­ning of this Article. That our Lord after his death, as concerning His soule, went downe into hell; and that not onely, because I was baptized into this faith, as this Church doth hold and professe it: But also because I know that this Church, holy, and beloved of her Lord, is faithfull unto Him, and to Him alone: For though she hold other Churches her sisters, called, faithfull, and beloved; and esteemes of their true Pastors and Doctors as beautifull and shining lights: yet followes shee nothing of any mans, because it is his; whether Luther, or Calvin, or any other: but Christ her Lord alone doth she follow, according to his owne rule, My sheepe heare my voice, a stranger will they not follow, for they know not the voice of strangers. But therfore as I said before, so doe I still professe that if this Church upon any light from God, shall hereafter declare the meaning of this Article otherwayes than I have done; I forsake my selfe to follow her, so far as she shall follow Christ. And if any faithfull man be otherwise minded concerning the meaning of this Article, then I have shewed: yet doe not I therefore hold him of another Church or faith, so long as he doth hold fast the foundati­on; one God, and one Mediator betweene God and man, the man Iesus Christ. For the Kingdome of God is not in the excellency of know­ledge; much lesse in wilfulnesse of opinion in matier of doubt: but in joy, and peace, and comfort of the Holy-Ghost, while a man doth those things which he knowes in himselfe, he is bound to performe.

ARTICLE V. ❧ The third day Hee rose againe from the dead.

CHAP. XXIX.

THe sufferings of Christ were fulfilled, as wee have seene: now it followes that wee see the glories that should follow after, of which, the first is His triumph over death, by His resurrection from the dead, set against that in the Article be­fore, Hee was dead and buried. And al­though by His death, He is said to have triumphed over the principalities and powers of death and hell, in His Crosse. Col. 2.15. that is, by the power and vertue of His merit, as a cham­pion by His valour and courage in the field, overcame His enemie: yet the actuall manifestation of His triumph, was not solemnized, till by His resurrection, the power and glory of His victory did appeare. But it may here be asked, How Christ our Lord is said to have risen againe, seeing Saint Paul saith, Rom. 6.4. That Hee was raysed againe by the glory of the Father? To which the answere is ea­sily returned, that Christ our Lord by His owne active power, as He was God, raised Himselfe from the dead: and as man, by a passive or received power was raised againe, as He said of Himselfe, Iohn 10.18. I have power to lay downe my life of my selfe, and I have power to take it up againe. This commandement have I received from my Father. For, for this end was it necessary that our Mediatour [Page 68] should be both God and man in one Person, that that which was not fit, nor possible for the God-head, might bee endured in the humanity, as those things which concerned. His death and su [...]fe­ring: and that which was impossible to His pure human [...], might yet therein be perfected by His divinitie, as Saint Paul saith, Rom. 1.3.4. that He was made of the seed of David according to the flesh, and declared to bee the Sonne of God by His resurrection from the dead. But there is a great difference betweene the state or manner of His be­ing before His death, and after His resurrection. For although the unitie of the humanit [...]e with the God- [...]ead, were alwaye [...] before, in, and after His death the same: yet was not that unitie alwayes manifested in the same glory and excellency. For in the first state, while He bare our infirmities, His body was subiect to hunger, cold, wearinesse, death, and other accidents of a naturall body, His soule also, though according to the principall, or first acts endued with the excellencie of reason and knowledge; yet according to the second acts or practise, not knowing the grave of Lazarus, the day of Iudgement, &c. In the second state also, His body was de­prived of sence and life, His soule of the proper habitation. But in His resurrection, His body was raysed immortall, spirituall, 1. Cor. 15.44.45. glorious, and as in all the perfection of grace and compassi­on on us; so with the fulnesse of Wisedome and Knowledge to see our mise­ries, and to make intercession for us, according to the will of God. Rom. 8.26, 27.

Now concerning the trueth of this Article, that our Lord Iesus rose againe from the dead, though it be most powerfully witnessed, by God Himselfe, by Angels, and men, as you may read: yet be­cause the authoritie of the Scriptures wherin those things are re­corded, is set at nought by Iewes, Turkes, Infidels, Hereticks, and such God lesse people: let not us endeavour to leade them like sheepe that follow their shepherd, but drive them like asses with the cudgell of reason. And as Saint Peter, Actes 2.24. takes his first argument from the impossibility of not performing those things which are contained in the Scripture; so our arguments shall be from the impossibilities in reason.

1. It hath been prooved before, that man was created innocent, Chapter 15. That by his sinne he became subiect to death, Chapter 16. That there is a restoring to a better estate, Chapter 18. And that the restorer of mankind must be both God and man, Chapter 20. and 21. Then, that this restorer was Iesus our Lord, the Sonne of the Virgin Mary, Chapter 24. who by His sufferings and death, made satisfaction for the sinnes of the world. Whence I argue thus. For the greatest good that can be done for mankind, the greatest ill may not be rewarded, for that were unjust with God. The greatest good that could come to mankind, was the ran­soming of man from eternall death both of the body and soule. The greatest ill and basenesse, is to be left continually in the state [Page 69] of death; wherein if Christ had still continued, then had He suffe­red the greatest ill, for the greatest good which could bee perfor­med. But this was impossible: Therefore our Lord did rise againe from the dead.

2. If Christ, who sinned not, should have borne the punishment of sinne, that is, to be subject to the power of death; yea, when the satisfaction was fully ended, then should His obedience to God the Father, have beene not onely without reward, but also for the satisfaction of the justice God, had He suffered from God (I speake after the manner of men) extreame injustice, who had nei­ther sinne of His owne, for which He should suffer, and had fully satisfied for their sinnes whose surety He was. But this was utter­ly impossible; For he that fulfilleth the Law, shall live therein. Levit. 18.5. ergo, It was necessary, that Christ having fulfilled the Law, Iohn 19.30. Luk. 24.44. should rise againe.

3. If Christ after His suffering and death had not risen againe, then had He not prooved Himselfe to be the Saviour of the world; seeing none would have beleeved Him to be able, to give life unto others, that was not able to quicken Himselfe: So His suffering had beene in vaine, and His satisfaction, if not beleeved, should have beene to no purpose: So His greatest and best worke had effected no good to us, but a perpetuall ill unto Himselfe. But all these things were impossible. Therefore Christ our Lord did rise againe.

4. It is impossible but that where the greatest union is, there should be the greatest love and consent. The greatest union that may be, is in our Mediator, seeing the humane nature is sustained in the Person of the Deity. But the soule of Christ being separate, did naturally desire to bee united to the body; for otherwayes should it not have desired the perfection of it selfe, that is, to give life and sence, and to be one with that body which was peculiar to it selfe, as the desire of all humane soules is, and therefore depart so unwillingly from the body. But if this were the naturall desire of the soule, no way sinfull, the Deity infinite in power, and in regard of the unity consenting thereto; it must follow of necessity that our Lord was raised againe from the dead.

5. Contrary causes must have contrary effects. The devill, by the sinne which he wrought in Adam, had caused death to prevaile over life in all mankind. Therefore Christ, who came to destroy the workes of the deuill, must cause life to prevaile over death. But this could not be done in the members, before it was perfected in the head. Therefore Christ being dead, must of necessity bee the first fruits of them that are raised from the dead. And if it were ne­cessary that Christ should first rise; Ergo, it was impossible that He should not rise. See Log. chap. 26.11.1.

6. If Christ our Lord had not beene raised from death, (a) then had it beene impossible that any of His beleevers should bee raised [Page 70] againe by the power and merit of His resurrection. 1. And so the naturall desire of the soule to dwell with the body, should be created in vaine: 2. So the debt being paid, the prisoner should ever be detained: 3. So the afflictions of the Saints, which they have suffered in body, should be in vaine, as cold, hunger, nakednesse, reproach and shame, imprisonment, stripes, yea, and death it selfe willingly sustained for the love of God, should be without reward. But it were against the justice of God, to cause the body and soule to suffer together, and not to glorifie them both together: 4. So also the death of Christ should not be meritorious and effectuall for the procuring of all that good which might and ought to come thereby, both to Himselfe and all His beleevers; For although the soules of the faithfull, for the merit and full satisfactions sake of His death, being separate, might enjoy an eternall, though not a full happinesse without the body, yet the body should be left eternally to the power of death, and so the workes of the devill should not be destroyed by Christ: 5. So also the body should be created in vaine, if to sorrow onely, without the hope of happinesse: 6. So God should lose His right in His creature, if Hee were not Lord both of the living and of the dead, both of the soule and of the bo­dy: 7. So the one sinne and disobedience of Adam, should be more powerfull to condemne mankind, then the everlasting and most perfect obedience of the Sonne of God should be to save it. But all these things are impossible; And therefore Saint Paul saith, Rom. 4.25. That Christ was delivered to death for our sinne, and raised againe for our Iustification. For if Christ be not raised againe, then are we yet in our sinnes. 1. Cor. 15.17. not that any addition was made by His resurrection, to that satisfaction which He made by His death: but because the resurrection of Christ is a sure and manifest proofe of His conquest over sinne, death, hell, and all the power of the devill: and that His suffering and death was a full and sufficient sacrifice, whereby the wrath of God, against sinne, was fully satisfied, so that we are now justified in His sight: where­as, if in the conflict of our Redeemer with death and hell, He had been overcome, then could we have had no faith nor hope, that our sinne by His death had beene done away. But now knowing that He hath overcome death and is returned to life againe, in all the troubles and sorrowes of this life and in the agonies of death, wee may be secure; as the feet or toes that are lowest under the water, may hope at last to come to land, because they know that their head being above the water, the body cannot be drowned.

7. Now concerning that impossibility of Saint Peter, it stands thus. It is impossible that the Scripture, being the declaration of Gods trueth, made by Himselfe, 2. Pet. 1.21. 2. Tim. 3.16. should faile. But it hath beene declared by the Scripture, that Christ should be raised againe from the dead: Therefore it was impossible that He should still be held under the power of death. [Page 71] The text cited by Saint Peter, is found Psal. 16.10. to which you may adde the types of the old Testament, whereby the death and resurrection of our Lord was signified, as that of Noah, Gen. 9. ver. 20. &c. When our Saviour, being as it were drunken with the love of His Church and desire of mans salvation, tooke our state up­on Him, and for us became subject to the death of the Crosse; when being seene by the Iewes, those Chumits, in the nakednesse or infirmity of our estate, He was set at nought by them that thought that their Messiah could not die. Iohn 14.34. But when Noah our Rest and Comforter awaked out of His grave, He brought on them, that destruction which was foretold, as the punishment of their hardnesse of heart and unbeliefe. See Psalm. 41.10. Dan. 9.26. So the Ram taken by his hornes in the bush, Gen. 22. was the type of His death; and Isaac taken alive from the Altar, the figure of His resurrection: Ioseph also taken out of the dungeon, to be ruler over all the land of Egypt. To the same purpose was the law of the two goates, Levit. 6. the one slaine for a sinne offering, the other sent alive into a land of separation, to make an atonement for all iniquity, transgressions and sinne of the people. So by the two Sparrowes, Levit. 14. He that was like to the solitary sparrow on the house top, Psalm. 102.7. shed His blood for the cleansing of our leprosie; yet by the other that was sent alive into the open ayre, His resurrection was figured. Sampson the Nazarite asleepe in Gaza, signified our Lord in the sleepe of death for the love of His Church; yet waking, and having opened the gates of death, He carryed them away, and ascended in triumph to the top of the mount. Iudg. 16.3. And because the strong gates of death are car­ryed away, we are assured that all they that sleepe in the dust of death shall rise to give an account of their workes. Beside these types, you have also the prophecies of the old Testament, as Psalm. 68.20. That to Him belonged the issues of death, both to passe out of death Himselfe and also to bring out His from thence. Esay also Chap. 53. after He had declared His sufferings and death, proves His resurrection by His dividing the spoile with the strong. Our Lord also foretold His resurrection Himselfe, in Mat. 12.49. and Luk. 18.33. and the (b) infidelity of Thomas made it certaine unto all. Vpon all which texts, we may firmely conclude with Saint Peter, that it was impossible that our Lord should be held in the bands of death.

8. And why the third day was appointed for His resurrection, a reason or two are rendered. Hee rose not before, that none might doubt but that He was certainely dead: See the 27. chap. for His death and buriall: Neither was it fit to deferre the resur­rection longer, lest the faith and hope of His Disciples should faile, Who trusted that it was Hee that should have redeemed Israel. Luke 24.21.

9. As Christ was man, that He might suffer death Chapter 20. so [Page 72] was He also God, the Lord and giver of life, Chapter 21. But it was unreasonable, that He which is one Person with the Author of life, should be subject to death, longer then that it might appeare that He was certainely dead, and that by His owne life and power He had overcome death. Therefore our Lord rose againe the third day from the dead.

10. Although by the unseparable union of the humanity with the Person of the Deity, the body of our Lord might have beene preserved uncorrupted (for if the devills have power to preserue mans bodie uncorrupted for nine dayes. Hom: Iliad. Ω, or for a longer time, as it appeares in the bodies of the Witches that die not by the justice of the Law) much more might the body of the Lord have been preserued; Yet because in Him, and by His death, the whole state of nature was to be restored; the soule of Christ re­turned againe to the body, before corruption, in the course of na­ture, could seaze on it.

11. The signe of Ionas did prophesie as much. Matth. 12.40. and Hosea in plaine and direct words Chap. 6.2. After two dayes He will revive us, and in the third day He will raise up, and we shall live in His sight. For in as much as Christ our Lord doth now appeare in the presence of God for us, we also are said to have risen with Him. Colos. 3.1. The word of Christ Himselfe is plaine to this purpose, that He would rise againe. Matth. 17.23. and 20.19. and Ioh. 2.19. and that even in the understanding of His aduersaries: Matth. 27.63.

And that it was the same Saviour that had suffered for us, who rose againe from the dead, the circumstances of the place doe make it evident. For therefore was He buryed in a new tombe hewen out of a rocke wherein never any one had been laid, because the hard-hearted and brazen-faced Iewes might have no pretext to say, That any other had risen in His stead.

Notes.

(a) THen had it beene impossible that any of His beleevers, &c. Concerning the resurrection of the dead; fitter place to speake will bee in the Ar­ticle following, Chapter 38. Here it shall bee sufficient to remember that the be­leevers onely are raised up by the vertue and merit of Christs resurrection, as it is said, Iohn 11.25. but that the rest that shall be raised up in the last day, shall rise by the power of the Father, that according to the rule of Iustice and that sen­tence upon Adam and all his seed, In the day that thou eatest thereof, thou shalt die the death, they may re eive according as their workes shall bee.

(b) The infidelitie of Thomas made it certaine unto all. God that brings light out of darknesse, used the unbeliefe of Thomas for a most evident proofe of the resurrection of Christ: so that although he would not beleeve the testimo­nies of so many witnesses as had seene him alive; yet his owne tryalls according to his owne manner of proofe, by his finger put into the print of the nayles, and his hand thrust in his side, might make him to beleeve; yet was nothing of all this of any availe to them that a [...]e without. For as Epiphanius, nor obscurely signifies, Haer. 28. and Aug. De Haer. cap. 8. directly affirmes, Cerinthus that Hereticke, and hi [...] followers, t [...]ught that Christ was onely man, and consequent­ly, that He was not yet risen from the dead. But both the proposition, Matth. 13.55. and the conclusion. Matth. 28. f [...]om verse 11. to 16. were made by the blind-hearted Iewes, before our Lords ascension, and still is it their errour un­to this day. But if no man could doe those miracles that He did, ex ept God were with Him, Iohn 3.2. If God alone doth know the heart, If God alone can forgive sinnes, Mark. 2.7, 8. then their seared consciences were bound by their owne words to acknowledge, that He was God: Yet because they ever resisted the Holy-Ghost, Actes 7.51. that their conclusion might stand, that He was not risen from the dead; therefore with large money hyred they the Souldiers, that had watched, knowne well to bee takers, that they should say, that His Disci­ples had stollen Him away, whi [...]e they slept. But this foule lie stinks to him that hath but halfe a nose: 1. For if they slept indeed, how could they say, His Di­sciples stole Him, rather then that Hee rose agai [...]e of Himselfe? 2. Besides when the Disciples themselves did not beleeve, nor when they heard it, under­stood, that it was poss ble that He should rise againe, Mark. 9.10. and 31. Luk. 18.34. no, nor yet after it was come to passe, could they beleeve them that had seene Him. Mark. 16.11. and 13. to what end should they be the auctors of such a device? 3. Moreover all other circumstances are against it: For if they had stol­len Him away, wherefore should they offer themselves the second time to a needlesse danger, as you reade, Iohn 20.4. &c. 4. Wherefore left they the fine linnen wherein He was wrapped; which either respect to the corpes, or cove­tousnesse, or haste, or feare of the souldiers, or all together, would not have given them time to plucke off, when all places were full of feare, the earth it selfe trembling and quaking, Matth. 28.2. 5. Beside all this, the Priests having such power of themselves, such favour from Pilate, why did they not call the Apostles in question for the fact? That the whole trueth, (if it were as they said) might have appeared, and wou [...]d easily by their wit and greatnesse, have beene fish't out of silly fishers, if they should have gone about to conceale it? But— male verum examinat omnis Corruptus Iudex — And because they knew well eno [...]gh, that by their further questioning, the trueth of God, and their lie, would bee manifest to all; therefore neither then, nor at any time afterward, durst they endeavour to disproove this trueth, to which, God Himselfe with so great power of mira [...]les and wonders, and gifts of the [Page 74] Holy-Ghost, give witnesse: which Christ, who five times in that one day, and at sundry times afterwards, shewing Himselfe alive, did co [...]firme: which the glorious Angels, and the holy Women did assure: to which the Apostles, who did see and hand [...]e Him, 1. Iohn 1. that it was Hee Himselfe, and not a Spirit, which hath neither flesh nor bones, with great power gave testimony: w [...]ich His very enemies the Souldiers, while they were yet unbribed, did confesse. Yea, all the circumstances of the action it selfe, reproove the blindnesse and infidelitie of the Iewes. O ye fooles and blind, how long will yo [...] not under­stand? You see not your signes and wonders any more, there is not one Pro­phet more, the sig [...]es of your Messiah are fulfilled in Iesus the Sonne of the Virgin Mary, that gre [...]t Prophet, that was raysed unto you, as Moses of your brethren: is there not o [...]e ma [...] among you that understands any more? Doe you not heare the words of your Prophet, Hosea 1.7. I will save them (saith GOD) by IEHOVA their God, a [...]d will not save them by bow, nor by sword, nor by battell, by horses, nor by horse-men, as you s [...]ill dreame. But which is the grea­ter deliverance, that from hell and the power of sinne and eternall death, or from any temporary and wor [...]dly thraldome? If the greatest deliveran [...]e bee performed, why doate you on the lesse? Which cannot bee, till you forsake your infidelitie, and returne. Returne therefore unto Iesus your God, from whom you are fallen by your unbeliefe: Take with you words, and turne to the Lord your God, and say unto Him; Take away our iniquity, and receive us gra­ciously: so will wee render the calues of our lips.

But you will say, why did not Christ shew Himselfe alive to all the Iewes at on e, that they might all beleeve? I answere, that the life to which our Lord redeemed us, is a spirituall life, unto which we must walke by faith, and not by sight. And if it bee not sufficient proofe of His resurrection, that He beside o­ther times, shewed Himselfe alive to five hundred at once, 1. Cor. 15.6. neither would it have beene sufficient to them that seeing, would not see, and hearing, would not heare, who said that His great workes were done by the power of the devill, though Hee had conversed among five hundred thousand of them every day.

ARTICLE VI. ❧ He ascended into heaven, &c.

CHAP. XXX.

§ 1. THough the Iustification of the Articles of our Creed bee my onely worke: Yet heere I heare two questions demanded of mee. The first, who those were which are said, Matth. 27.52. and 53. to have risen at the resurrection of Christ, and to have shewed themselues to many in Ie­rusalem? The second, where our Lord was in that time of 40. dayes, betweene His resurrection and ascension; seeing it is manifest that He conversed not wholely with His Disciples, but shewed Himselfe unto them at severall times, and that especially on the first dayes of the weeke, as on that day He had risen from the dead. To these I answere, where I have the authority of the Scripture, boldly: where I have not, I leave you at your libertie to thinke with mee: First therefore in the number of them that rose immediately after the resurrection of our Lord, I put those high Saints which are reckoned in the Genealogie of our Lord, from A­dam unto Ioseph, His nursing Father, except Henoch, and with them many of the Saints, who had slept in the faith of Christ, to come in the memory and knowledge of such as were yet alive in Ierusa­lem, as Zechary, and Elizabeth, Simeon, Hanna, and many others, who by speciall grace were raysed againe, shewed themselues alive unto such as were appointed thereto, and to them bare witnesse, not onely of the resurrection of Christ, but by ex­perience in themselues, did also testifie, that the power and vertue of His Resurrection was of force and availe for the [Page 76] raising up of all them that should beleeue in Him. And of these, especially, you must understand that speech of our Lord, which is Iohn 5. Chapter from verse 19. to 30. where He saith that the houre was comming, and was even then at hand, when the dead should heare the voice of the Sonne of God, and should live. As you may remember how it was said, Note (a) on the last Chapter, that the faithfull are raised by the venue of Christs resurrection, but they that shall be raised up to judgement at the last day are raised up by the power of the Father: Of these faithfull that had dyed, was that word of our Saviour spoken, as it is manifest by the text. And this is that captivitie or number of Captives, which till then had beene held under the bands of death, but by the victory of Christs resurrection, were freed from death, and ascended with Him on high, when Hee gave gifts unto men. Eph. 4.8. And al­though some will needes interpret that resurrection only of a new life, by repentance from dead workes; yet the arguments in that place, will not so hold. All that are in the graves shall heare the voyce of the Father, and shall come foorth, some to life, some to damnation, ver. 28.29. Therfore some shall heare the voice of the Sonne, and live, verse 25. For the Father quickneth the dead; so the Sonne, verse 21. And whatsoever the Father doth, the same things doth the Sonne likewise. But to raise the dead, and to give Repentance, are not the same things: So then that which is heere spoken by our Lord, is no other thing, than that which was prophesied by Hosea 6.2. The third day He will raise us up, and wee shall live in His sight: and was here fulfilled by the te­stimony of the Evangelist. And if the first fruits be holy, then al­so the whole lumpe. Rom. 11.16. So that we which have the same faith, shall at last receive the end of our hopes, and have our parts in that holy resurrection, whereof whosoever is partaker, on Him the second death can have no power. For as that prophesie of Ioel 2.18. was fulfilled in part, after the ascension of our Saviour, It shall be in the latter dayes that I will powre out of my Spirit upon all flesh, &c. Act. 2.17. and for a proofe or assurance of that which shall be fulfilled, not in 120. Persons, but in all flesh, when the earth shall be filled with the knowledge of the Lord, as the waters cover the sea. Es: 11.9. Hab. 2.14. So likewise was that resurrection a pledge and assurance of that holy resurrection of the dead in Christ, which shall rise first. 1 Cor. 15.23. 1 Thes. 4.16. but the rest of the dead shall not rise till the time be fulfilled that they shall be judg­ed according to those things that are written in the bookes. Revel. 20.4.5.12. Whereas of these it is said, Iohn 5.24. That they shall not come [...] into iudgement, much lesse [...] into condem­nation, but are passed from death unto life. For he that judgeth him­selfe, and condemneth himselfe, and brings no other plea unto Christ but that, for mercy, may be sure to find mercy in the time of need. See 1 Cor. 11.31. Heb. 4.16.

Now for the second question, although it seeme more curious then profitable, to aske where our Saviour was after the time of His resurrection, during His absence from His Disciples; yet I will an­swere what I thinke, and leave you upon better consideration to give a better answere. First therefore it is manifest by the Scrip­ture, that our Lord shewed Himselfe Eleven times after His resur­rection; if oftner, yet is it not manifest by the text. Of this num­ber five manifestations of Himselfe were on the day of His resur­rection. 1. To Mary Magdalen alone, Mar. 16.9. 2. To her againe, and the other Mary, Mat. 28.9. 3. To Simon Peter, Luke 24.34. 1. Cor. 15.5. 4. To Cleopas, and his friend, Luke 24.15.35. 5. To all the Apostles, except Thomas, Iohn 20.24. to which, if you put that time when He ascended on the 40. day, from mount Olivet, the five appearances remaining (for I speake not of those extraor­dinary manifestations of Himselfe after His ascension to Steven, Actes 7.56. and to Paul, Actes 9.17. and 1. Cor. 15.8.) will bee most likely to have beene on those five Sundayes (as wee call them) which were betweene, as it may well be gathered from Iohn 20.26. because the Lord would fully finish the ceremoniall use of the Iew­ish Sabbath, and sanctifie the day of His resurrection, for the re­membrance of those benefits which wee receive thereby. This use the Primitive Church made of it, Iust. Mart. Apol. ad Anton. and further (against our Traskits) because they would prevent their er­rours, who under the profession of Christianity did still retaine their Iudaisme; whose folly to avoid, in stead of the Iewish Sab­bath, they celebrated the day of Christs resurrection Ign: ep. ad Mag: These times of shewing himselfe were. 1. To the Disciples, and Thomas with them. Iohn 20.26. 2. At the Sea of Tiberias. Iohn 21.1.3. 3. On a mountaine of Galilee appointed to them. Mat. 28.16. 4. To above 500. brethren at once. 1 Cor. 15.6. 5. To Iames. ver. 7. And for the times of His absence from them, be­cause it is said in the text to the Ephesians, cited above, That He did therefore descend into the lower parts of the earth, and ascend farre a­bove all heavens, that He might fill, or fulfill, all things which were writ­ten of Him, not onely those which were necessary for our saluation, as His Suffering, Resurrection, Ascension, &c. but also whatsoever belonged unto man to doe in that state betweene His resurrection and ascension, as you may in part understand by that which hath been said, Chapter 28. N. I thinke that in those 33. dayes, He in His manly being, did view this earth and the fulnesse thereof, and especially visit and blesse those places where He did purpose that His Church and trueth should most of all flourish and con­tinue.

Sect. 2 Sect. 2. Thus much for the questions by the way. Now turne to that which is the maine. To every degree of the abasement of our Redeemer, there is a degree of exaltation and glory opposed. So this of the Ascension of our Lord into Heaven, is set against [Page 78] that of His descent into hell, and that by the authority of Saint Paul, He that descended, is even the same that ascended. And although it may very well be thought, that after His Passion finished on the Crosse by His death, His going to hell was the beginning of His victory, to take to Himselfe that power whereby He, as the Sonne of man, is to reigne over all the powers of death and hell; Yet be­cause His body during those three dayes, is by most supposed to have been held under the power of death; and that all the parts of His victory are to belong unto Him, as Hee is Lord both of the quicke and dead, that is, in His intire humanity, soule and body to­gether; therefore that descent is rather held by many, as the lowest estate of His humiliation, as you might read a little before. Chap. 28. § 2. N. 3. But that our Lord (after that He had by many and infallible signes and arguments, by the space of fourty dayes, given abundant proofe of His resurrection) did ascend into heaven, these reasons doe make it manifest.

1. Vnto every body is a place due, according to the qualities and properties of that body, as in all natures here below, it appeares that the place is both conseruative, and also generative of those things which are peculiar thereto, as the lower parts of the earth of the mineralls; the surface of the vegetables; the water of fishes, &c. And againe it is manifest that all things under the Moone are subject to corruption and change: no beauty, strength, or excellen­cy is such as is not fading: no pleasure such, but that in the very using it growes loathsome: no bravery so costly, but in three dayes wearing it waxes stale; so that by the voice and consent of all men, the Angels and blessed soules, and all such beings as are free from corruption, and in the state of glory, are sent into heaven. But it is manifest that our Lord by His resurrection and conquest of death, purchased first to Himselfe, and then to us, a state of glory and im­mortality. Romanes 6.9. Ephes. 2.6. Therefore also that Hee as­cended into heaven.

2. The blessednesse of the creature is onely in this, That it may behold the glory of God, in whom alone is the excellency of all perfection; And this glory is seene onely in the face of Iesus Christ the Mediator, as was shewed Chapter 24. § 10. N. 5. unto which blessednesse, onely the pure and blessed inhabitants of heaven, as the holy Angels and soules of men, are dignified. And from hence it must follow, that our Lord is ascended into heaven, the place of An­gels and happy soules: For no man dwelling in his ruinous house of clay, is able to behold that glory. Exod. 30.20.

3. Hell is the place of torments; the earth of troubles, changes and calamities; therefore heaven is the place of happinesse, or else no happinesse at all is to be found. But that is impossible. For so all things should be created to wretchednesse and misery onely, which cannot stand with the loue of God to His creature, and His infinite goodnesse. And if any such place of happinesse be, and He [Page 79] our Saviour not brought thereto, then the greatest obedience per­formed to the Father for the manifestation of His glory, should be without reward. But this were unjust with God, and therefore im­possible. And therefore it was necessary that our Lord after His resurrection, should ascend into heaven.

4. By the consent of Christians taught of God, and of Hea­thens taught by nature, heaven is the place of the greatest glory and happines, as hell of sorrow and wretchednes. For although the Hea­then allotted a degree of eternall blisse to the soules which they sent to Elysium, as you may read of Anchises and others, Aeneid. 6. yet they supposed that their fa [...]se gods, and such as were by them cano­nized, went up to heaven, as Hercules, Castor and Pollux, Romulus, and he that was one of the chiefe masters of the devills slaughter-men, Iulius Caesar. From whence you may reason thus: The place of the greatest glory is most due to Him that is both the Creator, and Restorer of all things. But such was our Lord Iesus, as it hath ap­peared before. Therefore He ascended into heaven.

5. It is necessary that the blessed and damned doe differ, by all those meanes whereby the paines of the one, and the blessednesse of the other may be increased. The paines of the damned are increased by the horrour of that place wherein they are tormen­ted; therefore the ioyes also of the blessed, are increased by the superexcellent beauty and pleasures of that place of their abode. And because our Lord is blessed and holy above all that are blessed and holy, therefore it is necessary that He should ascend into heaven.

6. If Christ after His resurrection had not ascended into hea­ven, then could no other creature bee blessed in heaven by His merit: So the place of perfect blisse should be without inhabi­tants, and therefore created in vaine. So God should want that praise which were due to Him for His mercy and good­nesse shewed to the creature. But these things are impossible. Therefore the holy Angels and Saints are blessed in heaven, and Christ our Lord, their King, among them. See Iohn 14.2, 3. and Ephes. 2.6.

7. If Christ our Lord had not ascended into heaven; yea, so that His ascension might be witnessed both by men and Angels, Actes 1.10, 11. then could not we which beleeve in Him, have full assurance of those heavenly joyes that are laid up in store for us. 1. So the Christian faith were all in vaine, and we still subject to the punishment of our sinnes. 2. So His Conception, Birth, Miracles, Sufferings, Death and Resurrection, heretofore prooved, should have beene in vaine; So His owne preaching, and of His messengers. 4. So the prophecies of the Scriptures which were before concerning Him, even since the world began, should bee without their trueth. 5. So the faith and hope of them which confesse the most glo [...]ious things of God concerning His good­nesse [Page 80] and mercy toward His creature; which faith they have in Him, being taught by Him out of his word, and by the successe of all things that have come to passe accordingly should be frustrate. But all these things are impossible. And therefore God is gone up on high in triumph, and our Lord with the sound of the trum­pet, all the holy Angels, and the spirits and soules of the faithfull joying therein, all the troopes of the heavens, and the heavens of heavens attending His comming, and submitting themselues to Him their Lord and King. Open your heads, ô yee gates, and be yee set ope yee everlasting doores, that the King of glory may come in. Who is this King of glory? The LORD of hostes mighty in battell, euen our Lord IESVS, who by the warres of His suffering and death on the Crosse, and by the conquest of His resurrection, hath overcome the powers of Hell, He is the King of Glory. Amen.

Notes.

(a) THerefore He ascended into Heaven.] This Article hath beene gaine­sayed by the heretickes diversly. Cerinthus said, That because Iesus was man onely conceived and borne as other men, Hee was not yet risen, but should rise at last. Aug. de haer: cap. 8. And thus by consequence he denied that our Lord ascended into heaven. But this Iew, both by nation and opinion, is refuted before in all, by the proofe of those Articles which he denied. And be­cause he brought nothing for the proofe of his opinions, but onely opinion, let them all vanish at the authority of the holy Scripture, as mist before the Sunne. Carpocrates, as he had beene taught by Saturnilus, said, that the soule was onely saved. Epiph: haeres: 23. So that the soule of Christ onely, after it was freed from the body, ascended to the Father. Epiph: heres: 27. Against this heresie you may set the reasons and authorities of the Chapter before, and them that follow in the Article of the resurrection of the body, Chap. 38. The errour of Apelles you read before, Note (a) on Chap. 26. § 1. N. 3. his reasons and their refu­tation you have Note (a) on Chapter 27. N. 3. The Seleucians confesse that Christ, when He ascended, tooke with Him His manly body, and carryed it as high as the Sunne, but there He put it off, and left it there. But Saint Paul af­firmes that He ascended farre aboue all heavens, that is, all the visible heavens, either of planets or starres: yet they brought their reason out of the 19. Psalm. vers. 4. He hath set His tabernacle in the Sun. So the vulgar translation of the Latines hath it from the Greeke, and so all the Greeke copies reade it, except that of Aquila, who according to the Hebrew hath it thus; In them [the heavens] He set a tabernacle for the Sunne, and this helpes the Seleucians nothing. But the errour which hath swayed most against this Article, and which with their sa­criledge, if they could see it, hath now defaced their Church, is that of the Vbi­quitaries, who because they beleeve that very substance of the body and blood of Christ is received with the Bread and Wine; they are compell'd to say, That His naturall body may be in many, and consequently, in all places at once; as His God-head is. And therefore, that this ascension of Christ must be nothing else but a disappearance out of the earth, or a vanishing from the sight of men. For the ground of their opinion, they urge the word of our Lord, This is my bo­dy, This is my blood, but they deny not the Bread and Wine to continue still: [Page 81] which if it be true, then the sence of the words must bee, In this, or with this Bread and Wine, is my body and blood. But the words beare no such meaning, but prove much rather, that transubstantiation or change of the Bread and Wine into the body and blood of Christ, which the Papists would. But this opinion of the Papists, were to denie Christ to have taken flesh of the Virgin-Mary, and so to have beene made of the seed of David, at least in part of His bodily being, when His hody and blood should be made of bread and wine. I, but it is said, Matth. 28.20. I am with you unto the end of the world.

Answere. Not by His bodily being, but by His continuall providence, and the graces of His Holy Spirit, as Saint Augustine saith, Corpus suum intulit Coelo, majestatem non abstulit mundo. Tract. 50. in Ioh. But the Centurists cite also the auctorities of the Fathers for their consubstantiation, as of Iust. Martyr in Tryph. of Tertullian against Marcion, but corruptly, and falsly; and of Origen, but a forged one, Cent. 3. cap. 10. They bring also reason; for (say they) If the Divine and hum [...]ne natures in Christ be united personally, then it is necessary, that where the one nature is, there must also be the other. But the two natures are so united. Ergo. Answere. The consequence of the proposition is not good; where one of the natures is finite, the other Infinite, as Saint Augustine saith, God and man are one Person, and both together are one Christ; every where as He is God, but as He is man, in heaven, Ep'la ad Dardanum. But this que­stion is by many handled at large; and if you desire further satisfaction, See the Catechisme of Vrsinus, a Booke (I thinke) common, and the question is there briefly handled. See Doctor Willet, Synopsis Pap. Contr. 13. Part. 1. See also Bucan: Inst: Theol: loc: 48. quest. 60. &c. But in summe against these, or any other heresies which may rise against the trueth of this Article, take the authorities of the holy Scripture. Psalm. 24.7. &c. Psal. 47.5. and 68.18. The place and circumstances of His ascension are remembred, Mark. 16.18. Luke 24.50. Act. 1.9. Reade hereto, Ephes. 4.8. 1 Tim. 3.16. Hebr. 4.14. and 9.24. And that the naturall property of Christs humane body, being now glorified, is not destroyed, so that is, may be every where, as the God-head is; take these au­thorities of the holy Scripture. First it is said of Him, after His resurrection, Matth. Mark. Luk. He is risen, He is not here. And Act. 1.10. While they loo­ked up stedfastly as He went, which must not be by disappearing, but by leaving of one place and passage to another; and againe vers. 11. This IESVS which is taken from you into Heaven, therefore not bodily with them still; as He saith, Iohn 16.7. It is expedient for you, that I goe away; for if I goe not away, that Comforter will not come; but if I depart, I will send Him to you. And therefore it is said, Act. 3.21. That the Heavens must containe Him, untill the time that all things bee restored. And this is spoken of His body; neither can it be true of His Deity: and if His body be contained in heaven, how can it become a piece of bread, or in a piece of bread on earth? You will say, if Christ were last of all seene of Saint Paul. 1. Cor. 15.8. how was Hee still contained in the heauens? for His conversion was after the ascension. I Answere. Even as Saint Paul saw in a vi­sion, a man, named Ananias, comming unto Him, whom otherwise he saw not till afterward. Act. 9.12. and yet the sight, by vision from God, is a most cer­taine and true sight: Or if it were so, that He were indeed in His body, taken up into the third heaven, as he makes it questionable, 2. Cor. 12.2. so might he see as he professeth of himselfe, in your understanding.

CHAP. XXXI. ❧ And sitteth at the right hand of God the Father Almighty.

THe great antiquitie of this Creed, appearing to be even from the time of the Apostles, brought some writers into an opinion that the twelue A­postles, before their departure from Ierusalem, to preach unto the Gentiles, gave out this forme of confession of the faith, to bee acknowledged of every Convert, before they might bee bap­tized, and appointed that all interpretation of Scripture should be made, according to the rule of it, as they will understand that text in Rom. 12.16. And some will yet bee more particular herein, that every Apostle brought in that Article which he thought fit to be beleeved: Yea, and for a need they will tell you which Article every Apostle made, and so have of necessitie li­mitted the Articles to the number of twelve. But the Scripture admits no other rule of Interpretation than it selfe. And so I con­fesse that the Creed, may be a rule, in as much as it hath the foun­dation in the Holy Scripture. As Saint Augustine saith, lib. 3. de Symb. ad Catech. Chapter 1. Deus in ecclesia regulam, &c. God would have one perpetuall rule to be in the Church, which should be simple, briefe, and such as every one might easily understand, according to which the godly might examine all doctrine, and in­terpretation of the Scripture: to receive that which is agreeable thereunto, and to refuse that which is contrary. And although for your satisfaction therein, I have followed the fashion for the num­ber of Articles, as you may see; yet it cannot be denied, but that if you take every several conclusion for an Article, there are in all 17. or 18, at least fifteene severall Articles; of which, this of our Lords sitting at the right hand of God, will be one, although in that num­ber of 12. it goe as a part of the Article before, Hee ascended into heaven. But this is not a thing of any great importance, And there­fore let us rather looke to the certainty thereof, for that is necessa­ry for us to know and beleeve.

But it may be demanded, why in the Creed, such a Metaphor should be used, as might endanger younglings and novices to thinke with the Anthropomorphites, that the invisible God is like to man, with hands and bodily parts. To which wee may answere, that the Christians (I speake not of wilfull hereticks) were not so [Page 83] ill instructed, but that they knew right well how to discerne be­tweene Christ and a Vine, Iohn 15. betweene a figurative and a pro­per speech. And therefore the Fathers in the Church, the Author, or Authors of this Creed, having a jealous care of the trueth of God, doubted not to propose it in the words of God Himselfe. Therefore seeing this part of Christs glory is so prophesied to bee fulfilled, Psal. 110. cited, Heb. 1.13. The Lord said unto my Lord, sit at my right hand, untill I make thine enemies thy foot-stoole, it is so to be retained in the Article of our Creed. And although it bee a borrowed speech, yet seeing it is so taken into use by our Lord Himselfe, and by the Pen-men of the New-Testament, it is by all meanes most fit so to hold it. For so our Lord speakes, Matth. 26.64. and Luke 22.69. Hereafter shall you see the Sonne of man sit on the right hand of the Power of God. So Col. 3.1. Christ sitteth above at the right hand of God. So Hebr. 1.3. and 10.12. and 12.2. with many other Scriptures to the like purpose. The word To sit, sig­nifies either to tarry or continue, as in Luk. 22.49. [...], Sit, that is, abide or stay in the Citie of Ierusalem: or else it signifies to raigne, as in Esay 16.5. The Throne shall be established, and Hee shall sit upon it in trueth. So the right hand of God signi­fies either power, as Act. 2.33. Hee being by the right hand (that is, the power) of God, exalted: or else it signifies happinesse, and joy eternall, as it is said, Psal. 16. and 11. verse: At thy right hand are pleasures for evermore. And although some Interpreters make the meaning of this Article, that Christ as God, hath equall glory and power with the Father; yet all these Articles, from the second to the eight, shew what wee are to beleeve of our Mediatour con­cerning His man-hood. And as our Saviour, in the state of His humiliation, was for the greater scorne and contempt, crucifi­ed betweene the two malefactors, one on the right hand, the o­ther on the left; So in this glory of His, opposed thereto, He is set on the right hand of the Majestie on high, the principalities and powers being subjected unto Him. 1. Pet. 3.22. So then the mea­ning of this Article is, not onely that Christ in our nature (confide caro) sits at the right hand of God in heaven, but also as Hee spea­keth, Matth. 28.18. that All power is given unto Him, both in Hea­uen and in earth. Vnto Him (I say) is all power given to raigne, and to order the state of the world, not onely as the sonne of God, which He did, and doth eternally with the Father, and the Holy-Ghost, Pro. 18.15. but as He is the Son of man, Iohn 5.27. as Saint Paul saith, 1. Cor. 15.28. He (that was raised from the dead) must reigne till Hee hath put all His enemies under His feete. This glory of Christ is thus declared, Ephe. 1.20. &c. God having raised Him from the dead, hath set Him at His right hand, in the heavenly places, farre above all principalitie and power, and might, and dominion, and every name that is named, not onely in this world, but also in that which is to come, and hath put all things under his feete, and hath given Him [Page 84] to bee the head over all things unto his Church. The manifestation therefore of this glory in the humanitie and the exercise of this power is in the discharge and execution of those offices and digni­ties which He hath received of the Father, to bee the King, the Priest and Prophet unto His Church. He then as King, doth or­der the affaires of the world, sometime restraining the power of Tyrants and Persecutors of His trueth; sometimes suffering their rage to grow on high; yet arming the hearts of His seruants and subjects with courage and constancy against their fury, that it may appeare, that He raignes in the hearts of men, and turneth them whithersoever He will: Otherwhile againe, giving Kings and Queenes to bee nursing Fathers and nursing Mothers unto His Church, that trueth may flourish in the earth, as Righteousnesse hath looked downe from Heaven. And concerning His Priest-hood, this is the summe, that wee have such an High-Priest, Who is set at the right hand of the throne of the Majestie of heaven, to appeare in the sight of God for us, to offer up our Prayers, to pleade our cause be­fore the infinite Iustice, and thereunto to present what Himselfe hath done, and suffered in our behalfe, Heb. 8.1. and 9.24. and of these two, that is His Kingdome, and His Priest-hood, Saint Peter spea­keth, Actes 2.36. Let all the house of Israel know assuredly, that God hath made this Iesus, both Lord and Christ. The office of His pro­phesie is in this, that as before His appearance in the flesh, Hee by His Holy Spirit instructed the Prophets: so after that, when Hee ascended on high, He gave gifts unto men; some to bee Apostles, some Evangelists, some Pastors and Teachers, for the perfecting of the Saints, for the worke of the ministery, for the edifying of the body of Christ, Ephe. 4.11.12. And hereunto belong all those meanes which he hath made subservient hereunto, by His Holy Spirit, stirring up the hearts of Kings and Princes, and other noble benefactors for the establishment and maintenance of Vniversities or Schooles of the Prophets. But as the great rivers are nothing else but the gathering together of waters from many smaller foun­taines and gilz: so the particular Schooles, founded by charitable and well-minded men, such as the most vertuous Iohn Colet Deane of Paules, and founder of that Schoole was; are the perpetuall sup­plies, without which the Vniversities could not be furnished either with Prophets, or with Prophets sonnes. And therefore for these also doth our Lord, now sitting at the right hand of the Father, by His Holy Spirit furnish men with the gift of tongues, and their interpretation. And therefore you my [...], knowing that an account must be made for whatsoever wee have received, either of gifts, or maintenance hereunto. And although besides our endlesse paines, wee endure the inconvenien­ces of these ill and dissolute times, the idlenesse and dulnesse of many untoward and grace-lesse children, the folly of some more wicked and unthankfull parents; though our imployment bee dis­esteemed: [Page 85] yet seeing the hope of the time to come is in our paines, let us for that duety which wee owe to Christ, that love which wee beare to His Church and our Countrey, endeavour the faith­full discharge of our trust, and remember that our reward is laid up in heaven. Now see the reasons of the conclusion.

1. It is justice, that the lowest degree of humility and abase­ment, for obedience sake unto the will of God, should bee re­warded with the greatest glory and honour that may be done unto the creature. But it hath appeared heretofore, that our Lord Christ, for His obedience sake to the will of His Father, became subject to poverty, that we might be rich. 2. Cor. 8.9. Hee endured stripes, that we might bee healed. 1. Pet. 2.24. That He suffered shame and death it selfe, for our offence, See hereto Chap. 27. Therefore Christ is set at the right hand of the Majesty in heaven. This is the ar­gument of Saint Paul himselfe. Hebr. 12. vers. 2. Christ for the joy that was set before Him, endured the Crosse, despised the shame, and sate downe at the right hand of the throne of God. This is that argument whereby our Lord strengthened Himselfe against death. Iohn 13.32. If God be glorified in the Sonne of man, God shall also glorifie Him in Himselfe.

2. To the most noble and worthy person, the most noble digni­ties and excellencies doe belong. But the person of our Mediator, according to His God-head, hath equall glory and honour with the Father, and the Holy-Ghost. Therefore to Him it belongs also, as man, to sit at the right hand of the Father, (a) because of His uni­on with the God-head. For although in His God-head He could not suffer nor die: yet because His God-head was clouded in His humanity, the whole Person was truely said to bee both hum­bled and exalted. And as by that humiliation and offering of His body and blood, Hee made a full satisfaction to the infinite justice, for the sinne of His people: So did Hee merit and pur­chase, both to Himselfe and to His chosen, all that honour and happinesse which either the one or the other can bee capeable of. And therefore in His humanity to sit at the right hand of God.

3. It is necessary that He sit at the right hand of power, that is, have the superexcellency of all power in Himselfe: by whom the perfection and happinesse of the creature is to be wrought, and by whom the greatest aduersary to God, and to the happinesse of the creature, must be subdued. But it is manifest that our happi­nesse is to be perfected onely by Christ our Saviour: and that the workes of the devill our aduersary, are to be destroyed onely by Him. 1. Iohn 3.8. Therefore it is necessary that He sit at the right hand of the power in heaven.

4. It is beseeming and necessary that Hee should have (b) some preeminence above mankind, by whom all joy and blessednesse was procured unto mankind; in as much as that [Page 86] blessednesse belongs properly unto Him that purcha'ste it: but to him for whom it was purcha'ste, it belongs onely by grace and participation. But the resurrection of the body, and as­cension into heaven, belong to us, as it were in common with Christ, in as much as the faithfull must rise againe, and after judgement ascend with Him into Heaven. Iohn 17.24. and 2 Thes. 5.17. Therefore to sit at the right hand of the power of God, is peculiar unto Christ alone. And although it be said, Ephes. 2.6. that we are made to sit together in heavenly places in Christ; yet that is spoken onely of that abundant happinesse and joy which we shall finde in eternall life, as the text was cited euen now, out of Psal. 16.11.

Notes.

(a) BEcause of His vnion with the God-head. The Apostle, in the first Chap. of the Epistle to the Hebrewes, proves by many arguments that the Me­diator must be God: in the second Chapter, that Hee must bee man. Among those reasons, whereby He proves that Christ is God, this is one: because it was said vnto Him, Sit at my right hand. For God that gives not His glory unto another, Esay 42.8. doth not give this glory to sit at His right hand, unto any one that is a creature onely. Therefore doth not our Lord sit at the right hand of God, but as man subsisting in the Person of the Sonne of God: neither yet as God, being one with the Father in the infinitie of being and power, is Hee said to bee so exalted, as to Sit at the right hand of God, but onely as He is God ma­nifested in the flesh. For this exaltation and glory was given unto Christ, as the reward of His humiliation, as it is said, Phil. 2.8.9. Hee humbled Himselfe, and became obedient unto death, even the death of the Crosse: Wherefore God also hath highly exalted Him, and given Him a Name which is above every name, &c. So that the glory of sitting at the right hand of God, is due unto Christ as the Me­diator, that is both God and man in one Person.

(b) Some preheminence above man-kind: Although the graces and perfecti­ons, and consequently the glory of Christs humanity in the Person of the God­head be so super-excellent, as all the Angels in heaven cannot comprehend: yet doth not that glory and perfection take away the proprieties of the humane na­ture; nor yet His sitting at the right hand of God, take away His subjecti­on unto God. For Hee is excepted that did put all things under Him: and when all things are subdued unto Him, then the Sonne also Himselfe shalbe subject, that God may be All in All, 1. Cor. 15.27.28. because that then the government and mediation of the Sonne is perfected in the creature, when it doth appeare, that God hath loved the Church, euen as He hath loved Him. Iohn 17.23. If then Christ our Lord be still God and man; or else He ceases to be our Mediator: and if to take away the properties of His humanity, as to be con­tained in a certaine place, be to deny Him to be man, as Saint Augustine saith; Take away place and you deny all bodily being. How can that falshood of the every-where being, of Christs body, be iustified? I said enough against this er­rour, in the Note on the Chapter before: but they argue also from this Article thus; The right hand of God is every where. Christ in His bodily being, sits at the right hand of God; Ergo, His body is every where. If this be a good [Page 87] conclusion, then why not this? The right hand of God is eternall. Christ in His bodily being, sits at the right hand of God: Ergo, His body is eternall. But this against the Article, He was borne of a Virgin. Beside, the Assumption should be, the body of Christ is the right hand of God; but that is most false: and this is most faulty of all, to take a tropicall speech, as if it d [...]d signifie properly. See Log: chap. 21. N. 5. The errours mentioned, with this, in the Note on the Chapter before, need not to be remembred.

Another errour against this Article of Christs sitting at the right hand of God, and ma [...]ing intercession for the Saints, is of them who pray to Saints and Angels, and so deny the Al-sufficiency of His mediation, and m [...]ke [...]oi [...] that text of the Scripture. 1. Tim. 2.5. There i [...] one Mediator betweene God and man, the man Christ IESVS. But they have a pretty distinction for it, if it were ought worth, that the Saints are not Mediators of satisfaction; for to is Christ alone; but of Intercession only: If we should be [...]ontent with this, yet all their workes of Supere [...]og [...]tion are vanished, and all their saleable treasure of their Church not worth a mite. For the merit of Christ is not saleable, but fo [...] every one that will, to b [...]y without money. Esay 55.1. And that because it is infinite and unval [...]able, a [...] the ransome of sinne must be, and no mans merit can be. Be­side the Scripture saith, That Ab [...]aham knowes us not, and Israel is ignorant of us. Esay 63.1 [...]. And therefore, as [...] Father saith, It is the most safe aduenture, for a man to commit himselfe onely to the hands of God.

A third erro [...]r is of them who sacrilegiously withhold those tithes which God hath allotted for the Ministers of the Church, as you may see it prooved by them who have writ to this argument, whatsoever any lying Legend hath brought to the contrary: you may reade Sir Henry Spelman, Iames Sempil, and especially the Reverend Bishop of Chichester to this argument. And so no lesse are they in this heresie, who withhold, or curtaile, or inuert by any meanes, those maintenances which the founders of Schooles or Colledges have appoin­ted, as Seed-plots, for the Church. And these sacrilegious errours are the more damnable; as an errour in fact, is worse then an errour in opinion. And if you looke unto the state of those Churches, where that competency of which they prate was first established, in France, in Germany, and else-where: you in may see not onely the contempt and beggery wherein the Ministers live; but that even the whole Churches, have ever since the time of this competency, lived under persecution. And if whole Churches and Common-wealths suffer for this, shall you sacrilegious Impropriators, you saleable Latrones, and you false feoffees, that are unfaithfull in other mens wealth, unfaithfull in that which is committed un­to you onely in trust, escape, though you be long forborne? He that shall come, will come, and will not stay, to give to every man as his workes shall be, not as they are here in shew, or with pretext, that I am but one. And this is the next Article whereto ye shall be summoned. Arise ye dead, and come to judgement.

ARTICLE VII. ❧ From thence He shall come to judge the quick and the dead.

CHAP. XXXII.

§ 1. THe word, to Iudge, hath many significati­ons, in the Holy Scripture. But in this Article of our Creed, it is taken onely for the execution of that eternal doome upon men and Angels, when God by Christ shall raise up all that are dead, and by the ministery of the Angels shall bring all both good and bad be­fore Him, that every man may receive the things done in his body, according to that which he hath done, whether it bee good or ill, 2. Cor. 5.10. So the resurrection of the body, is in order of time before this Iudgement: yet is it here set before it; because it is a part of that glory which is given unto Christ, for that abasement and blas­phemy of sinners, which He endured when He was most shamefully and despitefully intreated before the Priests (when they smote the Iudge of Israel with a rod upon the cheeke, Mic. 5.1. Luk. 22.64. and after, most unjustly condemned him before Pontius Pilate) And because it is fit that they which are to bee judged should be­hold their judge: therefore the Father judgeth no man, but hath committed all judgement unto the Sonne, Iohn 5.22. as it is said, [Page 90] Actes 17.31. That God hath appointed a day, in which Hee will judge the world in righteousnesse, by the man whom Hee hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead. So the authority or power is of the Father: the administration or performance of the judge­ment, is by the Sonne, and that, as He is the Sonne of man in the Person of the Deitie. For as by the perpetuall influence of the Deitie upon the soule of Christ, Hee is able to know the secrets of all hearts: so being man, touched with the feeling of our infirmi­ties, as having beene tempted in all points, like as wee are, yet with­out sinne, Hebr. 4.15. He shall administer justice, and pronounce His sentence with that equitie, that even the damned shall confesse that their condemnation is most just. But the judgement is either particular or generall. For, inasmuch as the soule being separate from the body, is capable of joy or paine, therefore immediately after the departure, doth it goe, either to happinesse, or sorrow, as it is plaine by the history of Lazarus, and the rich man, Luk. 16. and as our Lord said unto the thiefe, Luke 23.43. This day shalt thou bee with mee in Paradise. So Saint Paul desired to depart and to bee with Christ. Phil. 1.23. To this purpose you may reade more, 2. Cor. 5. from verse 1. to 9. For because the deedes to which punishment is due, are voluntary: For otherwise they were not sinfully sinfull: and that the will is in the soule, not in the bo­dy: therefore the punishment comes first upon the soule, as it is said, Ezech. 4.18. The soule that sinneth shall die: and by the soule upon the body, at the resurrection. In the meane while (as it hath beene said) the soule hath a feeling of the wrath of God, being shut out from His presence, and a fearefull expectation of those torments which it shall endure, when it shall be joyned to the bo­dy againe. So also the soules of the Saints immediately after they are delivered from the burden of the flesh, are in joy and felicity, having the feeling of the favour of God, and the full and assured knowledge of the forgivenesse of their sinnes, and waiting for the time of that blessed Resurrection, when they shall enjoy their bo­dies againe, and in the meane time, this is their Paradise, this is their heaven.

And thus the sentence being beforehand passed on every man particularly: that generall Iudgement is onely the publication and execution of that sentence, when the blessed shall both in bo­dy and soule receive the full accomplishment of all their happi­nesse, and the damned likewise, the full measure of their torment in hell: And therefore is that day, Rom. 2.5. called the day of wrath and revelation of the righteous Iudgement of God. And if for the authorities and reasons brought, it bee evident, that the soule immediately after it is departed, is a partaker of joy or paine: How shall we hearken to that doctrine of the Sadduces, Act. 23.8. or to that Arabian errour of the Thnetopsychitae, that the soule doth [Page 91] die with the body? Or to our late dreamers the Psychopannychitae, who affirme, that the soule sleepes in the grave till it bee awaked a­gaine with the body at the generall resurrection?

Sect. 2 §. 2. Now concerning the circumstances of the generall judge­ment, it is manifest by the word of the Holy Scripture, first that, that the time thereof is unknowne. For Hee shall come as a thiefe in the night, 1. Thes. 5.2. and 2. Pet. 3.10. or as in the dayes of Noah, Matth. 24.37. to 47. For as the houre of death, or the time of the particular Iudgment is uncertaine to every man, and that for our exceeding benefit; that wee should not through carelesnesse run into sinne, but that wee should ever be mindfull to watch: So like­wise is that day of the universall judgement. For seeing all man­kind must stand in this generall judgement, therefore it cannot be, but at the end of the world, as it is manifest, Matth. 13.40. &c. to 49. Apoc. 20.21. And therefore in His power onely that made the world. And as no wisedome beside His owne was in the ma­king of the world; so shall there be no other wisedome either in the continuance, or putting an end thereto, beside His owne. And seeing wee know nothing of the Fathers will, but by the Sonne; if the Sonne Himselfe knew not the time, Mark. 13.32. who may presume to know it without Him? But you will say, how could the Sonne bee ignorant of that day; seeing by the influence of the Deitie on His humane soule, Hee might know what Hee would know? I Answere. His comming was to give life unto the world, and withall, the knowledge of all those things, and them onely which were profitable for His Church to know: and be­cause the knowledge of the time of this judgement for the avoy­ding of security, was no way either necessary or convenient to bee knowne, therefore our Mediator would not know that which was not fit to bee revealed to His Church. For He would be like to us in all things, except our sinne. And I have heretofore shewed, that some kindes of jgnorance are not sinfull. And therefore that wo­manish fancie that will limit the day of Iudgement, to the moneth of February, which shall be in the yeere of our Lord, 1645. is very weake, and contrary to those prophesies of Scripture, which teach us to expect the conuersion of the Iewes; And with them, the ful­nesse of the Gentiles, and that Sabbatisme or restitution of the crea­ture, which is so often promised both in the old and in the new Te­stament, as it may hereafter appeare more at large. Yet as by the Spring wee know the approach of Summer; so hath He given us certaine signes, that wee may lift up our heads, and know that our redemption is nigh at hand. For as it is a manifest signe, that the destruction of that Nation is nigh, when every man is oppres­sed one by another, when the Boy shall behave Himselfe proudly against the Ancient, the base against the honourable, Esay 3.5. yea, and bee upheld therein; O times! Into what corruption of manners are wee fallen? So when all charity is put only in the [Page 92] maintenance of idlenesse and begging Gangrels, being otherwise dead and cold, when the apostasie is fully revealed, and the man of sinne detected, which exalteth Himselfe above all that is called God. Moreover when by the working of the false apostles of that apostasie, there is a daylie falling from the faith, 2. Thes. chap. 2. When that ill servant hath said in his heart, My Lord delayes his com­ming, and hath begun, and so continues to smite his fellow-servants, Matth. 24.28, 29. what wants, but onely that the Tribes of Israel should be gathered to the Church; that all the wicked should bee put away like drosse, Psal. 119. verse 119. For the ungodly shall not stand in the judgement, nor the sinners in the congregation of the righte­ous. Other signes you may reade in the Holy Text, and consider of them: But that signe of the Son of man, spoken of Matth. 24.30. is doubtfull. Some thinke it shall be a crosse; some a great light, Lactantius Lib. 7. Cap. 19. thinkes it shall bee a sword which shall fall from heaven, like the ancyle, Ovid. Fast. lib. 3. But Sibyl orac. lib. 2. saith, it shall be a glorious Starre in the likenesse of a Crowne; except by an Enallage of number, shee meanes a Crowne of Starres, as the word [...] sometime doth signifie a constellation. Her Verses are these.

[...]
[...]
[...].
A shining Starre like to a Crowne most sheen,
In the bright heaven of all men shalbe seen
For many dayes.—

Next after the signes of our Lords comming to Iudgement, you may reade the manner of His comming, as it is delivered in the Scripture, so farre as our understanding can conceive, to bee with power and glory, Mat. 24.31. euen the glory of the Father, Mat. 16.27. and all the holy Angels with Him, Matt. 25.31. In fla­ming fire rendring vengeance on them that know not God, and that obey not the Gospel of our Lord Iesus Christ, 2. Thess. 1.8.

§. 3. But that we dwell not on these things which are either be­yond our understanding, as the enquiry of the time, which is there­fore hid, that it may stint our curious search, or else so plaine, that wee need not doubt, let us goe forward to those questions which seeme to offer some doubt unto us.

1. And first, if Christ our Lord shall judge the world in righte­ousnesse, Psalm. 9.8. how is it said, Matth. 19.28. That the Apostles shall sit upon twelue Thrones, and judge the twelue tribes of Israel? And againe, 1 Cor. 6.2. Doe ye not know, that the Saints shall judge the world? and vers. 3. Know ye not, that we shall judge the Angels? To which the answere is returned, That the Apostles, by their faith and doctrine, shall take away all excuse from the Israelites, and so judge and condemne them. For this is their condemnation, That [Page 93] they beleeved not in the Name of the onely begotten Sonne of God. Iohn 3.18. So the Saints in generall shall judge the wicked by their faith and repentance, whose example the wicked would not follow, that they might be saved. Moreover, seeing the faithfull are the members of that mysticall body, of which Christ is the head, they in Him are said to judge the world, that is, the unbeleevers. And seeing all the enemies of Christ, are to bee brought before the Throne of Christ and His Church, in as much as Christ shall judge the world and the wicked Angels, in trueth and righteousnesse, all the faithful shal subscribe to the judgement, as most holy and just; and so are rightly said to judge the Angels. And as the holy Angels shall then rejoyce with joy unspeakeable, for that glory and mercy which God shall vouchsafe unto His Saints; So the Saints like­wise shall give glory and thankes to God, for that encrease of glo­ry and happinesse which He shall give unto the holy Angels, as the reward of their continuall watch and guard which they have held about us, all the time of our pilgrimage upon earth, and at the houre of death, helping the soule out of the prison of the body, and con­ducting it unto the place of joy.

But it is said, Iohn 16.11. That the Prince of this world is judged already; how then shall we judge the Angels? Answer. The de­vill is judged already. 1. In the decree of God. 2. By the word of God, he is declared to be reserued in chaines of darknesse, and that hell fire is prepared for him and his angels. 3. By his owne knowledge of his owne estate. 4. Because his torment is in part begun. But in judgement there be two things; First the enquiry of the fact, then the award of the reward. Neither the deeds of the good or bad angels shall bee enquired into at the judgement ((a) as some have thought) but the reward shall bee assigned unto them both, and acknowledged to be most just by the Church (as I said before) and this is our judgement of them. Nei­ther yet shall the sencelesse creatures be exempted from this judg­ment, in as much as The elements shall melt with heate, and the earth with the workes thereof shall burne. 2. Pet. 3.10. that they may be freed from that corruption to which they are subject for the sinne of man. For when man sinned, the whole bodily creature which was made for man, was thereby subjected to vanity, not of it owne will, or any inclination which was therein, in respect of any weake­nesse of state wherein it was created, For all was exceeding good. Gen. 1.31. but that the justice of God against sinne might be manifest, is it subjected to the curse, Gen. 3.18, 19. yet under hope that when man is freed from his sinne, the creature also shall be restored unto that libertie from corruption, wherein it was created, Rom. 8.20. &c. as it is said, Rev. 21.1. and 5. Behold I create all things new, See 1. Pet. 3.13.

2. Another doubt may bee concerning the forme of the sen­tence, whereby it may seeme that the merit of workes is justified: [Page 94] For so is the sentence pronounced, Come yee blessed, receive the King­dome prepared for you, for I was hungry, and ye gave Mee meat, &c. and on the other side, Depart ye cursed, for I was hungry, and ye gave Me no meat, &c. Mat. 25.35. to 46. Ans. It cannot bedenied, but that the sentence of condemnation upon the reprobate, is accor­ding to their workes, as the deseruing causes thereof; For not to be­leeve in Christ, is that great sin which is the cause of condemnation. Ioh. 3.18. and 16.9. Neither is a dead faith ought worth, but that faith onely is accepted which worketh by love. Galat. 5.6. without which, it is impossible to please God. Hebr. 11.6. And if all things that are not of faith, be sinne. Rom. 14.23. Then the wicked works of Infidels and Hypocrites, and much more their violent and wil­full rebellions, must needs be concurrent causes of their condemna­tion. But the faithfull are therefore called to possesse the king­dome. 1. Because they are blessed of the Father. 2. Because they are predestinate thereto, and the kingdome prepared for them, from the beginning of the world. So their workes come not as causes of their happinesse, but onely as the fruits of their faith. But because workes onely, and not faith in the heart, are manifest to the world; therefore is the comparison made onely of the workes, both of the godly and of the wicked, that the justice of God may be manifested in rewarding the workes that are manifest to man.

But you will say, if men for their ill deeds doe merit hell, why should they not by their good workes merit heaven? See the an­swere, Chap. 19. Object. 2. and 3.

3. A third question may arise concerning that which is said, Luke 21.32. This generation shall not passe, till all be fulfilled: why then was not the judgement long agoe? Answer. The word [...] a generation, in the narrow signification, doth signifie that multi­tude of men which are alive at once, and withall, that time in which it is supposed they shall all be dead, which in common reckoning is 100. yeeres. And in this sence the saying of our Lord must be re­ferred only to that which He had spoken concerning the overthrow of Ierusalem, which followed about fourty yeeres after, and the signes which should goe before that; As the preaching of the Go­spel in all the world, See Col. 1.6. False Christs, See Note (g) on Chapter 24. Warres, Pestilence, &c. But because our Lord after the answeres to the three questions made by the disciples, Matth. 24.3. 1 Of the destruction of Ierusalem. 2. Of the signe of His comming. 3. Of the end of the world, addes these same words, This generation shall not passe &c. vers. 34. a generation cannot bee so narrowly taken in this place, but rather it must signifie as much as [...], or Saeculum: and so taking the infancy of the world, in the time of nature, for one generation; that middle age under the Law for another, and then this old age of the word, under the Gospel; there is no other generation or change of state in the Church to be looked for; but in this very generation, all things shall be fulfilled. [Page 95] And therefore Saint Iohn saith, 1 Epist. 2.18. This is the last time. And although Saint Peter say, 1 Epist. 4.7. That the end of all things is at hand, and that therefore we should be sober and watch unto prayer; because we know not when our Lord shall call us to a par­ticular account of our stewardship, when all things of this world are ended with us: Yet Saint Paul, 2 Thess. 2. directly affirmeth, in his time, that that great day of God should not come, till the Apo­stasie was revealed, which could not be till he that withheld, that is, the Imperiall power that then ruled, was taken out of the way.

4. But seeing that day of God is so terrible to the wicked, as that they put it farre from them, and againe so much desired of the godly, as that they cry, Come Lord Iesus, Come; it may seeme not al­together unfit to see some reasons of their different desires. Con­cerning the wicked, it is manifest, that they being condemned al­ready in their owne consciences, have great cause to wish that there were no day of judgement, no judge, no tormentors. But the faith­full in Christ, who have the testimony of God in their hearts, that their sinnes are covered, have great reason to desire that day. First and above all, that the glory of God, His mercy and justice may be manifest. Secondly, that the merit of Christs sufferings may ap­peare to the glory of His grace, in them, that they may have the actuall possession of that happinesse which they have here onely in the assurance of hope. And no lesse doe they desire that com­ming, that the body of sinne may be truely abolished. For which desires sake, even death it selfe, is here in life oftentimes desired, and when it comes, is most willingly embraced; because that thereby they are justified from their sin. Rom. 6.7. And among other causes, for which they pray that the Kingdome of God may come, this is one, that although euen because they refraine from ill, therefore doe they make themselues as a prey. Esay 59.15. yet in that day the trueth of their innocency shall be knowne. And although here the more innocent and harmelesse a man is, the more is hee subject to injuries, slanders and surmises, and that because men have forsaken the feare of the Almightie, and having forgot­ten that he that taketh up, not onely hee that raiseth a slander (which every base varlet may doe) but hee that beleeveth it, and and much more he that furthereth it, hath no part in that King­dome, Psal. 15.3. Yet they use their tongues as if they were their owne, and remember not that they must give an account of every idle, much more of every lying and hurtfull word. And heere there be some which doubt not to say, that the godly may desire the comming of that day, that they may see the reward of the wicked, perhaps upon that text where it is said, The Righteous shall be glad when he seeth the veng [...]ance, Psal. 58.10. But I suppose it necessary to answere with this difference; That so farre foorth as a wicked man, or men are declared the enemies of God, of Christ, of His Church, a Christian may say: Doe not I hate them, ô Lord, [Page 96] that hate thee? yea, I hate them with perfect hatred, as if they were mine enemies. Psal. 139. ver. 21.22. (the hatred must be of their sinnes, not of their persons) but concerning those offences that are towards a mans owne selfe; let the same mind be in us which was in Christ Iesus, who suffered for us, leaving us an example, that we should follow His steps, who being reviled, reviled not againe; who being mocked and wounded, yet made intercession for the trans­gressors. Therefore, though thine enemies despight thee dayly without a cause; though he that eates thy bread, lift up his heele a­gainst thee; though the drunkards make songs upon thee, yet re­member that there is a reward for the righteous, that thy innocency shall breake forth as the light, and thy patience shall shine as the noone day. And remember that unthankefull wretches are no new thing in the world, for the Orator said long agoe, and I have often found it true, [...], &c. But if that Punke could say, Men' moveat cimex Pantilius? Shall he that hath experience of such monsters of ingratitude, put it in the power of a sonne of Belial to disquiet his peace? Therefore let the Rymer read what others judge of him. Feltham Resolu. Cent. 2. Ch. 56. Let him write a booke against me; I will bind it as a Crowne upon my head. And if for my love, and for my best deserts I find enemies, yet will I pray for them, Psal. 109.4. For seeing we know, that if we suffer with Christ, we shall also reigne with Him, shall we not pray for them that seale unto us the assurance of this hope? Therefore shall this be among my chiefest joyes, That the drunk­ards make songs upon me.

5. It may further be objected from Iohn. 3.17. That God sent not His Son into the world, to condemne the world, but that the world by Him might be saved. And if He came to save the world, how shall He judge and condemne the wicked to Hell fire, seeing this is con­trary to the end of His comming? Answer. First, that is spoken of His first comming onely. Secondly, it is manifest by the verse before, verse 16. that the world in this place signifies onely the faithfull in the world, for whose sake the world is, and continues. For to these only, God gave His only Son, that they should not pe­rish, but have everlasting life. And as Christ was once offered for these, at His first comming; so for these shall He appeare the se­cond time to salvation. Heb. 9.28. For the last judgment being but the confirmation of the sentence of their justification, by the death of Christ, and the putting of them in the actuall possession of those promises that depend thereon; their sinnes are so covered, as that (b) there shall not be any remembrance of them in the judge­ment. For the worshippers that are once purged, have no more con­science of sinne to their condemnation. Hebr. 10.2. seeing the gifts and calling of God are without repentance. And therefore (as a countrey-man of ours saith well. Ames Med: Theol: Cap. 41) This judgement, in respect of the faithfull, is essentiall unto Christ, [Page 97] as He is the Mediator: but in respect of the unfaithfull, it is of power onely, given Him by the Father, not essentiall to His media­tion, but some way belonging to the perfection thereof; because the Father hath committed all judgement to the Sonne. Yet let me adde thus much, that although the judgement of condemnati­on be not essentiall to Christ, as the Mediator of reconciliation; yet He being the great Steward of the house of God, it is essenti­all to Him as the Son of God, to take vengeance without mercy on them that dishonour His Father, and despight the Holy Spirit of grace, which by the light of their consciences proclaimes their sin unto them, which they will in no wise forsake.

Sect. 4 §. 4. 6. The last question is with those mockers that say either in words, or by their continuance in their wicked deedes, where is the promise of His comming? For since the dayes of Henoch, who threatned that Iudgement. Iud. 14. above 4500. yeeres are passed, and yet the world continues, and that which hath beene, is even that which shall be, neither is any thing new under the Sun, Eccles. 1.9. Moreover though for your reasons against the eternitie of the world, Chap. 13. it may seeme the world is not eternall, à parte antè, but that it had a beginning; yet is it not cleare, but that it may be eternall, à parte pòst, and continue for ever, in as much as the Crea­tor cannot repen [...] Himselfe to bee the work-master of so glorious a frame: So not to continue it in that being which it hath, and to doe good unto it, as the Psalmist confesseth, Psal. 104. verse 31. The glory of the Lord shall endure for ever; the Lord shall rejoyce in His workes. And if all the creature being made, was exceeding good, Gen. 1. the destroying of so great a good cannot bee but a very great ill, which is farre from that goodnesse, by which it was created. I answere. That the Text of Eccles. prooves not but that the judgement shall fit at last, and the bookes of every mans con­science shall be open, that the judgement may be acknowledged to be according to their workes. And although the time seems to us to bee prolonged, that the number of the elect may bee fulfilled, that the patience and long-suffering of God towards the wicked may be manifest, for their repentance, that the desire of the godly, and their longing for His comming may be inflamed: Yet to Him the time is determined, and can neither be longer nor shorter than He hath appointed: onely that comming to judgement hath been proclaimed so long before, that in all ages, men remembring the judgement, might avoid those things for which they should bee condemned. So for those reasons wherby you would enforce the continuance of the world for ever, it hath beene answered, that it is for the greater good to man and the creature which was made for his use, that this world should have an end, that the creature might be freed from that corruption to which it is subject by reason of his sinne, then that it should still continue. Neither doth that text of the 104. Psalme, prove any thing to the contrary. For as [Page 98] the glory of God had endured in eternity before the world: so shall it continue, when neither the heaven nor the earth, nor yet their places shall be found any more, Reu. 20.11. And as for that glory of His, which is manifest in the creature, it shall bee more wonderfull and excellent in that worke of His recreation, which the Cabalists call de Mercava, when the creature in the world to come shall be brought to glory, and be able to consider the super-excel­lency of His mercy and goodnesse, than it is in this worke, de Be­reshith, or state of creation in this present world. And if the de­privation of this present being, seeme to be ill, because the being of the creature was good in the state of creation: then the taking away of all this ill, and misery which is since come upon the crea­ture by reason of sinne, and the restoring of it into an estate of hap­pinesse, without comparison, better and surer than that wherein it was created, must in both respects be a far greater good, than ei­ther to have created it such as it was, or to continue it in the pre­sent being. Bring hither what you finde in the 18. Chap­ter, §. 2.

But because it seemes not fully proved unto you, that this race and state of man-kind, and the world with him must come to an end, take with you a reason or two, and thinke on them.

1. It hath already beene shewed, Chap. 13. that no kind of infi­nitie, either of continuance, of power, of number, &c. can belong unto the world, or to the creatures therein contained, from whence the present doubt is easily assoyled.

2. Also it hath beene proved before, Chap. 15. that man was created innocent: and our miserable experience shewes, that wee are now subject to sinne, and the punishment thereof, death. It hath likewise appeared, that there is a restoring of man-kind to a better life than that in which man was created, which cannot be but in the perfection of the whole man, both in body and soule, as it will appeare further in the 38. Chapter. But it is impossible that a finite matier, should be sufficient for infinite bodies: yet if the race and generation of man-kind should have no end, then their bo­dies must needs be infinite, which because it is impossible, there­fore the generation of mankind must have an end.

3. The generation of man-kind is either by chance and fortune, and so it cannot be continuall, either before, or after; or else it is na­turall, and so it must needs bee for some end: For every motion hath an end when it is come to that period or bound wherein it doth rest; otherwise, nature should worke in vaine, which cannot stand with that wisedome which gave power unto nature, and pre­scribed unto it how it should worke, and proposed to what end. But if the generation of man-kind be infinite, then it is impossible that ever it should come unto that uttermost end for which it was ordained. For although these, and the millions of men that have beene, and are, shall arive unto that end for which they were crea­ted: [Page 99] yet they that are to come in infinitie, cannot all be brought to that end which is finite and determined. Therefore the generati­on of man-kind must needs be finite.

4. If there shall not be an end of the generation of men, then there can be no differences among them: as to bee vertuous, and vitious; wise, and fooles; good, and bad, &c. But this is most false and contrary to experience: yet the former consequence is necessa­ry. For it being put (as the reasons before partly shew, and partly suppose) that every man shall have his owne body, and his owne soule: yet if the matier whereof their bodies shall be made, bee fi­nite, it will be impossible that infinite bodies be made thereof: If it be infinite, yet an infinite number of bodies will bee answerable thereto: So that if the number of Wise-men be infinite, there will be no matier for the bodies of fooles: if that number of fooles bee infinite, there will be no matier for the bodies of the wise; if both be infinite, yet one infinitie of matier cannot be sufficient for two infinities of bodies: if both bee finite, then have wee that wee sought for, and the generation of men must of necessity have an end.

5. Nothing that is infinite, can consist of parts that are finite; for these being termes contradictory, and most opposed, cannot be the originall one of another. But every particular man in this supposed infinitie of the generation of men, is finite in his being, in his continuance, and in every other circumstance of his being: So this infinitie in every of the parts thereof, must be finite, and measurable to a time that is finite, and so must have an end: or if to avoid this end, wee must suppose that the time must be infinite, yet so an infinite measure must be necessary, to measure those parts that are finite. But this is impossible, and therefore the generati­on of men must needs be finite. And if the generation of man-kind must have an end, then also all this creature which was made for his sake; for after him, the continuance thereof should be to no use; but neither the worke of God, nor of Nature His servant can be in vaine. Therefore the generation of man-kind is finite.

Sect. 5 §. 5. But you will say, if every man immediately after death re­ceive the sentence of joy or punishment everlasting, what needs any such generall Iudgement, as wee understand in the Creed?

Answere. 1. If the body being the instrument of all the workes of the soule, should not partake with the soule in the reward to those workes: then the justice of God should not bee perfect. Therefore for the manifestation of the justice of God, it is neces­sary, first that there be a resurrection of the body, then that there be a judgement, that as men have done either good or bad in their bodies, so in their bodies they may receive their reward. And this answere shall be the first argument against those mockers, that say, where is the promise of His comming?

2. If all men must rise againe with their bodies, that they may [Page 100] receive according to that which they have done in their bodies; then it is necessary that there bee an examination of those workes which they have done. And this examination of every mans works, with the execution of that sentence that followes thereon, is that which wee call the generall Iudgement. But the first is neces­sary, as it will appeare in that Article of the Resurrection. Therefore also that there bee a judgement of the quicke and the dead.

3. Neither can there be any severing of the godly from the wicked, nor discerning or comparing of their different workes, nor any assignement of a reward answerable thereto, but by a judge­ment wherein all are assembled. But all these things are necessary to be. First, that the sheepe may find themselues freed from the violence and injury of the goats, who in all the time of this world have push't them on the sides, have eaten up their pasture, and tro­den the residue under their feete, Ezech. 34.18. &c. Compare here­with, 2. Pet. 2.8.9. Secondly, that the commandements of God first written in the heart of every man; then expressed in the tables of stone; and at last most lively interpreted by Christ Himselfe, Matth. 5. may be found to bee most just, when the doers of the Law are rewarded, and the breakers punished. Neither is it suffici­ent that every mans deeds be discussed in the particular judge­ment at his death; for so neither their deeds nor rewards, nor the causes of them should be knowne unto all; Therefore it is neces­sary that there be a generall judgement.

4. If there be not a generall judgement wherein the deeds of all men shall be tryed and rewarded, then the hope of all vertuous men should be vtterly void, and their obedience to the Comman­dements of Meeknesse and Patience, without reward, See Matth. 5.43. and Luk. 6.27, 28, &c. So also the promises of Christ should faile of their trueth and performance, See Matth. 5.10. but these things are impossible. So also vertue should have no aduantage a­bove vice, or rather should be no vertue at all, when there were no difference in the reward. Nay, rather vertue should be vice, and and vice vertue, and every man the more wicked, violent, and bold he were, should be so much the more vertuous and blessed, in as much as by violence and cruelty, he might without feare bring his purposes to passe, to the hurt of others, although it were onely to please himselfe. But all these things are impossible, and utterly against the truth and Iustice of God. Therefore there shall be a generall judgement, wherein the deeds of all men shall be tryed and rewarded.

5. That which was threatned from the beginning, by God Himselfe, must of necessity come to passe at the last. But the judg­ment was threatned to Adam, the common father of us all, and in him, against us all, because we were all in him originally; that upon the breach of the commandement of God, Gen. 2.17. we should be [Page 101] lyable to death, both of body and soule. Neither was this onely threatned at the beginning, but ever since written as it were by the finger of God in every mans heart, their owne consciences accusing or excusing them in the day when God shall judge the secrets of all men by Iesus Christ. Rom. 2.15, 16. Therefore there shall be a judgement.

6. It is necessary, that the judgements of God done in this world, doe appeare to be just: For shall not the Iudge of all the world doe right? Genes. 18.25. But many of His judgements are yet hid, and unknowne, and of them that are knowne, yet the faithfull doe not alwayes see the reason thereof, and so the praise which is due unto God for His justice therein is lost. But it is necessary that the equity and justice of God be manifest to all, that His workes may be magnified and He acknowledged to be just in His words, and pure in His judgements. Psal. 51.4. Therefore it is necessary, that there be a revelation of the righteous judgement of God in the world to come.

7. No perfect judgement can be made of any t [...]ing, till the full end thereof doe appeare: so that although the lire of man be end­ed, and a particular judgement passed upon him; yet because ma­ny things succeed in the time to come, which depend upon those things which he hath done in his life; therefore it is necessary that there be a finall judgement at the last day, when those dependan­ces also shall have an end. For in respect of these dependances, a man may bee said to live after his body is dead, and that in di­vers respects; As in his fame, either good or bad, which oftentimes is very false, but at the last judgement the trueth shall appeare: then in his writings, as the holy Prophets and the Apostles live in those Oracles which the Holy-Ghost gave out by them. So Arius and other Heretickes live yet in those venomous opinions which they broached, and other vaine people doe hold after them. So pa­rents live by the example of their life, to the instruction, or corrup­tion of their children (Maxima debetur pueris reverentia) So by their correction and precepts to them, in the feare and nurture of the Lord, or by the neglect thereof to their destruction. Doe you not heare me, ye foolish and wicked parents? know you not yet that you shall answere for that wickednesse of your children, which they shall doe through your default? And if there be any other way whereby a man may be said to live, as in the furthering of good lawes: So a man lives in his buildings, or in the havocke of that estate which his Ancestors disposed to the use of his children, in new fashions daily devised worse and worse, and if there be any o­ther thing which remaines for example, either good or bad, after death, it is necessary that it be enquired of, and rewarded in the last judgement.

8. If there be not a generall judgement, in which the blessed­nesse of the faithfull, both in soule and body shall be perfected, then [...] [Page 102] the sufferings of Christ, and those glories that followed thereon, should be to no end, seeing He being in Himselfe God blessed a­bove all, neither suffered nor did any of all that which was wrought in His manhood, for any increase of happines to Himselfe, for that was impossible, but that the benefit thereof might be manifest in us. But this cannot be till the generall judgement: For then shall the wicked see that there is a reward for the righteous; Then shall they know that there is a God that judgeth the earth. Psalm. 58.11. Reade hereto, Wisd. Chap. 5.

9. All the dignities of God, have heretofore beene proved to be infinite, therefore also His justice; which should be defective, if it had not given a perfect rule, according to which, all judgements ought to be guided: and if it did not examine all judgements, thereby to ratifie or cancell them. And because not onely the ad­ministration of publike justice is with judgement, but also every particular action whereto the will doth consent; therefore it is ne­cessary that there be an universall judgement, wherein all judge­ments and actions of men shall be examined and rewarded. From this justice also it followeth, that it ought to be well with the good, and ill with the wicked. And because for the most part, it falles out contrary in this life, therefore it is necessary so to be in the life to come. See 2 Thess. 1.5, 6, 7.

10 And because judgement is not fully executed according to justice in this world upon many offenders, in great and grievous, and hidden sinnes, and that especially on great persons, who live as they list, oppresse others, and hold themselues beyond the compasse of all lawes: And moreover, because in this state of mortality, man is not able to endure that punishment which is due to His sinne; therefore is it necessary, in the justice of God, that such sinnes be­ing not repented of, should be openly and fully punished in the world to come, as it is said, Esay 30.33. Tophet is ordained of old: yea, for the King it is prepared: He hath made it deepe and large, the pyle thereof is fire and much wood, the breath of the Lord, like a streame of brimstone, doth kindle it. Therefore there shall be a generall judgement.

11. And if you will admit of an argument inductive, it may easily be admitted, that there shall be a generall judgement at the end of the world, by that severity which God hath so often shew­ed, and doth shew, against sinners, to put men in remembrance of that great day; As the drowning of the world, for their cruelty, in the dayes of Noah; The overthrow of Sodom, for their unnaturall lust; The captivity of Ierusalem by Nebuchadnezzar, for their ido­latry; And at last, the utter casting off of that nation for their un­beliefe; The publike calamities of Plague, Warres, Earthquakes, and overflowings of Waters, to the overthrowing of Cities and Countreys, famine and death, every houre, attending on every man in his greatest security, are so many summons to every man to think [Page 103] on that day. For as the pilgrimage of Israel in the wildernesse was the type of our pilgrimage in this world; so their punish­ments were types unto us. 1 Cor. 10.11. But there is no type but of some thing which is to be indeed: So that the destruction of the people in the wildernesse, were both to them, and especially to us on whom the ends of the world are come, an assured argument of this great judgement at the last day. And as the carcasses of them that were disobedient, fell in the wildernesse, whereas the rest en­joyed the promised land; So all those punishments that were re­membred, bring to the faithfull an assured hope that God will deli­ver them. For Noah and Lot were saved from destruction. Ebed­melech and Baru [...]h had their lives given as a prey. Ezechiel, Daniel, and they that were signified by the basket of good figges, Iere. 24.5. were carryed away for their good. The Christians likewise were safe at Pella, in the destruction of Ierusalem. Euseb: Ecclesiast: hist: lib. 3 Cap. 5. So He delivereth from the noysome pestilence. Psalm. 91.3. &c. and in the dayes of famine, those that wait on Him shall have enough. Psal. 37.19. So these things are testimonies unto us, both that there shall be a judgement, and that the godly shall be saved, and the wicked condemned.

12 And as if nature it selfe had imprinted the acknowledgment of this judgement in every mans mind; so there was never any man (c) that confessed the resurrection, but did withall confesse this generall judgement. And therefore, though every other Ar­ticle of our Creed have been impugned by some hereticke or o­ther, yet never any gainesayd this, I meane since those errours were stilled in the Apostles time. See 2 Thess. 2.1, 2, 3. But whether it be, that every man acknowledging the justice of God (as no man can confesse him to be God, whom he doth not beleeve to be just, and a rewarder of them that diligently seeke Him) Hebr. 11.6. or whether it be that the testimonies of the holy Scripture are so cleare in this point as that they have stopped the mouthes of all he­retickes; the thing it selfe is most certaine to be, as it may ap­peare by the texts of Scripture already cited, and by these also that follow, Psalm. 9. vers. 8. The Lord hath prepared His Throne for judg­ment: He shall judge the world in righteousnesse, He shall minister judg­ment unto the people in uprightnesse; And Psalm. 50. vers. 3, 4, 5, 6. God shall come—A fire shall devoure before Him—Hee shall call to the heavens from above and to the earth, that Hee may judge His people, &c. Psalm. 96.13. The Lord commeth to judge the earth, Hee shall judge the world with righteousnesse, and the people with His trueth: As it is also Psalm. 98.9. Eccles. 11.9. Rejoyce, ô young man, in thy youth, &c. but know, that for all these things God will bring thee unto judgement: And Eccles. 12.14. God shall bring every worke into judgement, with every secret thing, whether it be good, or whether it bee ill. Reade hereto. 2 Pet. 3. Chap. from vers. 7. to 15. and Reu. 20. Chap. from vers. 11. to the end.

[Page 104] Sect. 6 § 6. Thus it being manifest that the judgement shall be, it must also appeare, that our Lord Iesus must bee that judge. Where­to, though I have said that which may be sufficient, at the begin­ning of the Chapter; yet because it is our speciall hope and com­fort, that He shall be our judge, that was our Creator, that hath so dearely bought us, that hath been our Mediator, that doth ever­more preserue us from the power of the enemy; let us both begin and end with this, lest the conscience of our owne sinnes, and the remembrance of that fearefull time, should cause us not to long for that comming. For if God be very terrible in the assembly of His Saints, Psalm. 89.7. how much more in that gloomy day, when He comes to render vengeance with devouring fire before Him, and to repay His aduersaries to their face? and to passe on them, that fearefull sentence, that shall (d) never be reversed, and from which there is no appeale? But lift up your heads, you that are little in your owne eyes, and tremble at His words, for that is the day of your redemption, and God Himselfe will come and save you. And because He is God, He knowes the secrets of your hearts, and sees your reverence and your feare before Him, and your acknowledg­ment of your owne unworthinesse: And because He is man, and hath had experience of sorrowes, and passed under the burden of unjust and cruell judgement, and hath for us endured the Crosse and shame, that we might be delivered from the wrath to come: therefore lift up your heads, and receive the reward of your faith and patience; and the end of your hopes, the eternall saluation of your soules and bodies.

1. For if our Lord having suffered such things for us, and ha­ving overcome in all His sufferings, having ascended into heaven, to be our continuall intercessor for us, should not then give unto us that everlasting life which He hath purchased for us; His suffe­rings and intercession should be altogether in vaine, and our faith in Him, which He hath wrought in us by His holy Spirit, should be utterly void; and those promises which Hee hath giuen us in His holy Word, should faile of their trueth and performance. But all these things are impossible. And therefore our Lord Iesus shall come to give reward unto His seruants, both small and great, Revel. 11.18. and to cast out the unbeleevers out of His kingdome.

2. In things that are orderly disposed for an end, nothing may be omitted of those things that are necessary for the attaine­ment of that end. The end of our Lords incarnation and sufferings concernes either God or man. Concerning mankind euerlasting life in all happinesse and joy, is that great end for which our Savi­our was incarnate, died, and rose againe and shall raise us up at the last day; And by His judgement of mercy and compassion on us, shall deliver unto us the seisure and possession of that eternall hap­pinesse. Therefore our Lord Iesus shall be judge of the quicke and the dead. Concerning God, it is necessary that in His love to His [Page 105] Father and zeale to His honour, Hee take vengeance on them that have offended the infinite justice, and despised that mercy and par­don which hath beene offered unto them, and still have continu­ed in their sin, and followed it with greedinesse. Therefore in this respect also, our Lord Iesus Christ shall be the Iudge of the quicke and the dead.

3. And seeing our Lord Iesus hath undertaken that honourable enterprise vtterly to destroy the workes of the devill, it is necessary that He leave nothing unperformed, which doth belong to the ac­complishment thereof. Therefore Hee shall judge those Angels which are reserved in chaines of darknesse unto that day, and bring upon them that destruction which they sought to bring upon all man-kind; And shall also reward those servants of His, which have continued faithfull in His service, whether they be Angels or men.

4. None is so fit to judge betweene two, as hee that hath inte­rest in both parties, and knowes the worthinesse of them both, and that not onely in his understanding, but also by his experience of them both. But man-kind is to be judged for that which hee hath done contrary or according to the will of God. Therefore seeing our Lord Iesus is very God and very man (as it hath beene prooved) Hee shall be the judge of the quicke and the dead.

5. In every orderly and just judgement, both the Iudge and the sentence ought to be manifest and knowne to all them that are to be judged. And because man kind is to bee sentenced to joy or paine eternall, both in soule and body: And that if either the Per­son of the Father, or of the Holy-Ghost should judge, otherwayes than by the Son, as they are no way to bee apprehended by the bo­dily sences of the wicked: so neither could the judge be seene, nor the sentence heard; Therefore it is necessary that our Lord Iesus doe execute the generall judgement, as being the Mediator be­tweene God, and His creature, And that the performance of that judgement bee by Him in His manly being, as it is said, Iohn 5.27. 1. For seeing the exaltation and glory of Christ is the reward of His humilitie, Phil. 2.8.9. it is just with God, that He that was most unjustly judged, should be the Iudge of all the world. 2. Moreover, seeing He hath received power to raise the dead, for that which He performed in His man-hood, it is fit that the judge­ment should be by Him in His man-hood. 3. And seeing in His manly being, He taught the way to everlasting life; it is fit that He in His manly being, should require of us an account of the practise of His precepts.

6. None is so fit to judge the world, as He in whom the per­fection of justice, and compassion on man-kind are accorded. Our Lord Iesus because He is God, is infinite in His justice: and be­cause He is man, and knowes mans weakenesse, better than man himselfe; therefore can none be so mercifull and compassionate on [Page 102] [...] [Page 103] [...] [Page 104] [...] [Page 105] [...] [Page 106] man as He, especially, having Himselfe beene oppressed by the most unjust judgements of the Priests, and of Pilate. Therefore our Lord Iesus shall judge the quicke and the dead: For being pro­nounced innocent, and yet condemned, Iohn 18.38. and 19.6.16. Hee hath power to acquit them that are condemned in themselues, and to give them His innocencie, that it may bee availeable to them, which was not availeable to Him­selfe.

7. This is that doctrine which He left unto His Church, as it is said, Actes 10.42. Iesus of Nazareth commanded us to preach un­to the people, and to testifie that it is Hee which was ordained of God to be the judge of the quicke and the dead. So Saint Paul, Rom. 14.10, 11. saith from the Prophet Esay, 45.23. wee shall all stand before the judgement Seate of Christ. For it is written, as I live saith the Lord, every knee shall bow to mee, and every tongue shall con­fesse to God. 2. Tim. 4.1. The Lord Iesus shall judge the quicke and the dead at his appearing, and his Kingdome. And Rev. 1.7. Behold, Hee commeth with the cloudes, and every eye shall see Him, even they that pierced Him, and all kindreds of the earth shall waile because of Him; Even so Amen.

Notes. §. 1.

Sect. 1 (a) AS some have thought.] Divers unnecessary questions have beene mo­ved about this generall judgement. Some concerning the signes, and circumstances that goe before it; As whether that fire which goes before the face of the judge, be it, by which the Heaven and earth shall be purged. Some con­cerning the adjuncts of the judgement, as concerning the place, whether it shall be in the valley of Iehoshaphat; For which they bring Ioel, 3. verse 2. and 12. And reason that He shall judge there where He was judged, and despitefully entreated. For this valley is betweene Ierusalem and Mount Olivet, over which our Lord was led to Ierusalem, after He was taken in the close of Gethse­mane, which valley some suppose to bee named of Iehoshaphat the King; and that because he gave thankes there with his Armie, after his spoile of the Ammonites, 2. Chron. 20. But the circumstances of the history accord not well with this, but rather that that valley of Barachah, where the King gave thankes, was in the Tribe of Iuda, neere to the wildernesse of Ieruel, as Adrichomius describes it from Ierom, Brocard, and others. But this being put, that the Lord shall de­scend from heaven to judge; wheresoever He shall judge, according to the in­terpretation of the Name Iehova is Iudge, there is the valley of Iehoshaphat, which the Prophet therfore mentioneth, because that valley was the usuall place where they buryed the Israelites that died at Ierusalem. So they move question heere, what causes and persons shall come into Iudgement? And the conse­quents of the judgement they enquire, what manner of fire the fire of hell is; and supposing it to bee bodily, to torment the bodies of the damned, how the devills, which they suppose to be purely Spirits, can be tormented by a bodily [Page 107] fire. And hereupon also, they move doubt about the qualities of the bodies which (according to the opinion of the Stoicks concerning the soules, Lactant. lib. 7. cap. 20. to the damned they thinke, shall be base and subject to passion, to the blessed contrary; with many such curious questions, as you may see in Tho. Aqu. in Sent. lib. 4. Dist. 44.5, 6. &c. of which, perhaps you may find some an­swered heere, as far as it stands with the clearing of this Article.

1. And first because the ill angels were utterly given over for their sinne, and they by their malice confirmed onely in ill, their actions being ever unanswe­rable, and they before-hand condemned, therfore it may seeme that there shall be no enquirie of their actions, but onely the sentence of condemnation is to passe upon them, and accordingly the execution: So the good Angels, because they have beene kept from sinne, and confirmed in goodnesse, are exempted from enquiry of their actions, being onely good: so they shall have the sen­tence of approbation.

2. Concerning Infants, there is much more question. For some will have all the Infants of infidels to bee damned: others put to them the infants of belee­vers also that were never baptized: And this hard sentence is passed on them, because their originall sinne was never washed away in baptisme: But seeing o­riginall guiltinesse in Infants is onely by the staine of nature, that the whole world may be guilty before God, and so be the subject of His mercie, Rom. 3.19. may it not stand as well with the mercy of God, that the faith of their Parents should bee imputed to them for their justification unto life, although they were not baptized, as it doth stand with His justice to condemne them, because they are tainted by their Parents? For the children of the faithfull, see the judgement of Saint Paul, 1. Cor. 7.14. For the Infants of infidels, I say onely this, What hast thou to doe to judge another mans servant? Hierax and his followers are accounted hereticks, because they condemned the Children that died before they had knowledge; yet brought he a shew of authoritie for his opinion, out of 2. Tim. 2.5. No man is crowned except he strive. But I answere, that Christ in His agony did strive for them, and His merit apprehended by the faith of the Parents, brings them within the compasse of the Covenant made to Abraham and to his seed, as Saint Paul argues, Rom. 4.16. Gal. 3.6, 7, 8. and 1. Cor. cited before. Epiph. Haer. 67. addes hereunto auctorities which make the case most cleere, especially for the Infants of the faithfull, as that in Psal. 145.9. His tender mercies are o­ver all his workes: and Matth. 21.16. Out of the mouth of Babes and Sucklings hast thou perfected thy prayse, Matt. 19.14. Of such is the Kingdome of Heaven, and argues that although the Children of Bethlehem had not knowledge of Him, for whom they suffered; yet can it not bee, but that they should bee parta­kers of glory for His sake for whom they suffered. Hereto you may take that in Matth. 18.14. It is not the will of your Father which is in heaven, that one of these little ones should perish.

3. But the Doctors square most about them, that lived both to know and to doe both good and ill: For some thinke that all such must come into judgement for all their workes, their words, and thoughts. But others say, that neither the Infidells, because hee that beleeveth not is condemned already, Iohn 3.18. nor among the beleevers, they that are perfect shall come into judgement; because there is nothing in them for which they should be condemned (But if the infidells never heard, how could they beleeve, Rom. 10.17. and is there any among the be­leevers that can say, his heart is cleane?) Therefore the great businesse in the judgement will be (as they suppose) about them that knew God, and lived in His Religion, whose workes, good and bad, being examined and compared together, if the good be moe, and over-ballance the bad, the doers shall be ju­stified unto eternall life: but if the ill deeds exceed, they shall be condemned to punishment. This seemes to bee the judgement of Lactantius lib. 7. cap. 20. to whom as syding with him, Iohn Voss. De extr. Iud. Pte. 1. Thess. 4. writes. Ie­rom. [Page 108] August. Greg. the Greate, and Isidore of Sivil. But Lactantius hath many things concerning the worlds restoring, and the last judgement, which to ma­ny of this age would seeme strange, which perhaps wee may see hereafter. Ierom and Augustine are by and by brought by him into the number of them that thinke that all sinnes indifferently shall be brought into judgement, though not by way of enquirie or examination, yet of condemnation, as Ierom speakes, im­pios & negatores non judicabit, sed arguet condemnatos. And thus you see how the Saints already have judged the world. But let us see how farre it is fit to ap­prove, or reprove their judgment.

Sect. 2 §. 2. First concerning the faithfull in Christ, because they (as I said before, §. 3. num. 5.) at the houre of their death are admitted into a degree of everla­sting happinesse, and are put in the full assurance of the perfection thereof, at the resurrection of their bodies: their sinnes are assuredly pardoned, and the pardon by those graces is sealed unto them. And after their sinnes fully pardo­ned, to bring them againe into remembrance at the generall judgement, seemes too inconvenient. Therefore they shall be partakers of that blessing, which is, Iohn 5.24. never to come into judgement. And Psal. 32. verse 1.2. that their sinnes shall be forgiven, fullie covered, and no way imputed unto them; and in this respect are they equall unto the Angels, because their sinnes shall be forgot­ten, as cast into the botome of the Sea: but the good deeds which God hath wrought in them, and by them, shall be remembred, that they may be rewarded: and thus far wee follow the Doctors. But because their judgements are other­wayes contrary to the rule which is, 1. Cor. 4.5. Iudge nothing before the time, un­till the Lord come who will both bring to light the hidden things of darknesse, and will make manifest the Counsells of the hearts: Let us first see what the Scripture saith of the infidells whom they so cast away, as that they hold them not fit to be judged: then let us looke on that which they speake concerning the compa­rison of good and ill workes together, for eternall life, or eternall punishment.

1 For the first, it is manifest by Saint Paul, that the workes of the Gentiles, whom they call infidells, shall come into judgement, where hee saith, Rom. 2. verse 14, 15, 16. That the Gentiles doing by nature the things contained in the Law, shew the worke of the Law written in their hearts, their conscience bea­ring witnesse, and their thoughts accusing or excusing them in the day when God shall judge the secrets of men by Iesus Christ. Now this [...], this written word of the Law, is the knowledge of sinne, Rom. 3.20. And seeing every man, whether Christian, Iew, or Gentile, hath the knowledge of sinne in himselfe: therefore is every mouth stopped thereby, and all the world is be­come guilty before God, and consequently, subject to judgement, as Saint Iude saith, verse 14. and 15. Behold the Lord commeth to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deedes, and of all their hard speeches.

2. Moreover seeing wee doe not put all sinnes to be equall, as the Stoicks, but doe beleeve and know, that the Iudge of all the world will doe right, and that the greater sinnes shall have the sorer punishment; if all the Gentiles or infidells bee not equally sinners, it is necessary that the award of their punishment, and so the execution thereof be also different and unequal, as it is said, That every one shall receive the things done in his body, according to that hee hath done, whether it bee good or ill. Vpon which ground wee may safely conclude against them of the contrary opinion, that every mans deeds, of what Nation or sect soever hee bee, (except before excepted) and especially the deeds of the reprobate, shall bee particularly examined, that the cause of their condemnation may appeare to be most just.

3. Thus our Lord speaks of the Queene of the South, and the men of Nini­ve that shall rise in judgement and condemne that hard-hearted generation: thus of Tyre and Sidon, that should more favourably be dealt with, then those [Page 109] wicked Cities where his glorious miracles being wrought had no power to turne them unto God. But no such condemnation of the one by the other can be, but by comparison of their workes. Therefore the workes of the Infidels must come into iudgement.

That which they bring for proofe, that the Heathen shall not be judged in His sight, hath no sure ground, as that in Psalm. 1. The wicked shall not rise againe in the judgement, as the greeks translated [...] Lo Yakyma [...] which had beene better [...], for the word [...] Kom, here signi­fies not onely to arise, but to stand firme and sure, as they that are risen and stand upright. So the meaning is, They shall not stand or be established, that is, not justified in the judgement. So they bring that in the third of Iohn verse 18. He that beleeveth not, is condemned already; but that is not spoken of the Gen­tiles that never heard of Christ: but of such Infidells as were in the Church of the Iewes that knew Christ to have suffered, and beleeved not in Him, as it is manifest by the 14 and 15. verses: And these having the conscience of their sin, and refusing the meanes of satisfaction to the justice of God, must be condem­ned in themselues. Neither doe they say any thing to the contrary, who object that a long time must be needfull to the examination of the wicked mens deeds, words and purposes. For the booke of every mans conscience shall be opened, and they shall at once be made to see the whole story of their sinfull life. Nei­ther shall words be needfull, where the deeds are manifest. But what time soever is taken thereto (as there is a time for every thing) it will neither seeme long to the blessed, nor long enough to them that are damned. And thus I thinke it is plaine, that the workes of the Gentiles shall come into judgement.

4. Moreover, seeing the Gentiles, though they have not the Law written, yet are a law unto themselues; And seeing God, the just rewarder of all men, ren­ders to every man, whether Iew or Gentile, according to his deeds; to them that by continuance in well-doing, seeke glory and immortality, eternall life; What brazen fac't hypocrite art thou, who contrary to the commandement of God Himselfe, Mat. 7.1, 2. and Rom. 14.4. dost presume to judge; yea, and that being so threatned, that with what judgement ye judge, ye shall be judged? If God be no accepter of persons, but that in every nation he that feares God, and worketh righteousnesse, is accepted of Him, (for the prayers of Cornelius, Act. 10. and his almes came up for a memoriall before God, before he heard the Gospel preached by Peter) why shall we presume to judge them that are without, the judgement of whom belongs onely unto God. 1. Corinthians 15.13. How shall any one bee able to moove the sure foundation of God? or bee so bold as to breake His seale? The Lord knoweth who are His! I say not of the heathens, Pythagoras, Heraclitus, or the rest, as Iustin Martyr Apol. ad Antonin. said of Socrates, that he walked with God, as Abraham and Elias; yet he had this hope, that after death it should be better to them that had lived well, then to the wicked, Plat. in Phaed. And certaine it is, that he died by the sentence of the unjust Athenians for this, Because he taught that there was one onely true God, which I doubt these busie censurers would hardly doe. But this I say, That see­ing Christ is the propitiation for our sinnes, and not for ours onely, but for the sinnes of the whole world. 1 Iohn 2.2. Let no man enquire how this satisfaction of Christ is made effectuall unto them, seeing He is found of them that sought Him not. Esay 65.1. Neither let the Christian, that one sheepe of an hundred, which the good Shepherd hath sought and brought home, be so uncharitable as to give those ninety and nine left alone in the wildernesse of this world, as a pr [...]y devoted to the roaring lyon. But shall we not follow our Guides? and what is more usuall with them then Esau the reprobate, Saul the reprobate: So Ishmael, Pharaoh, and who they please beside? Yea, and Solomon that glorious Type of Christ, in the Church restored, is somewhat doubted of. It is well that he was a Prophet, and so by the word of Christ in the Kingdome of Heaven, [Page 110] Luke 13.28. for the rest you may understand the teachers according to their true meaning. Concerning Ishmael and his mother Hagar, the allegory is expoun­ded by Saint Paul, Gal. 3.22. &c. that he signified the Church of the Iewes, and their seruitude under the Ceremoniall Law, and lastly their rejection. But yet he himselfe held the worship of God as his father taught him, as it is manifest in Gen. 18.19. and 28.6, 7, 8, 9. And though Pharaoh were a figure of the persecu­ters of the Church that were to come; though Saul were cast out from the king­dome, because the eternall kingdome was to be set up in Iuda, Genes. 49.8, 11. though Esau was a type of the present apostasie, yet doth it not thereupon fol­low, that they were damned. And although Esau the profane, prized not his birth-right, the gift of God, as hee ought, [...]. —His glorious gift ought not to be set light by: nay, though it be said of him, Mal. 1.3. Esau have I hated, yet ought we not from thence to judge, that this was to eternall damnation of him and his for ever: but because the pro­mised seed was to come of Iacob, not of Esau: because not onely worldly pre­ferments, as that the posterity of Iacob should rule over the Edomites, but that the giving of the Law also, and the succession of the Church was to be continu­ed in the posterity of Iacob, till Christ came; therefore, in comparison of Iacob, Esau, after a sort, that is, for such degrees of preeminence, might seeme to be ha­ted: yet held he and his the true Religion; for both Iobab, or Iob, and his three friends, Eliphaz, Bildad, and Zophar, are all accounted Edomites, See Lam. 4.21. and the addition to the booke of Iob, in the Greeke translation. Object. But they are held accursed that say, that every man shall be saved by that law, or sect, which he professeth, seeing the Scriptures affirme, that there is no name given un­der heaven, by which men may be saved, but onely the Name of Iesus Christ. Article Eccles. 8. Answer. And most justly are they to be held accursed: For it was shewed, even now, that there is no Law which brought not with it the knowledge of sinne, and therefore enforceth the necessity of a Mediator, which wee according to the Scripture have manifested, in Chap. 24. to be our Lord Iesus Christ, apprehended by a true faith, which is wrought in us inwardly by the Spirit of God, and outwardly by His Word read and preached; And be­side this, in the visible Church, there is no meanes of salvation: But because the Gentiles have not this knowledge of Christ, and yet whosoever is saved among them, cannot be saved by any other meanes then by His mediation, and satis­faction: therfore this being among those secret things which belong unto God, Deut. 29.29. Wee must leave it unto Him, as to choose among them whom He will take to Himselfe, So also how Hee will make the Saviour knowne un­to them.

§ 3. Now concerning that sentence which is to passe upon them that are to be judged by the ballancing of their workes, good and ill, as was shewed before, I affirme as our holy Church hath taught me out of the holy Scriptures, Art. 12. ‘That good workes can neither put away our sinnes, nor availe vs any thing, for satisfaction for our sinnes towards God; much lesse merit eternall life; no nor endure the severity of Gods judgement, if He should examine our best workes: yea even our prayers are not without sinne, according to the rule of His justice.’ And therefore to teach that we shall be justified unto everlasting life, if our good workes shall be moe, and more heauy then our ill; or if our ill ex­ceed, we shall be damned, is a line of heresie, contrary to the wholesome words of the holy Scripture: as where our Lord saith, Luke 17.10. When yee shall have done all those things which are commanded you, say, wee are unprofitable servants, wee have done that which was our duty to doe. Saint Paul also saith, Rom. 3.24. Wee are justified freely by his grace, through the redemption that is in Christ Iesus. Read further what you find to this purpose, to the 15. verse of Chap. 4. Moreover, seeing in many things wee sinne all, how can it be thought, that the workes of a finite creature, can any way be accepted for satisfaction of sinnes against an infi­nite [Page 111] justice? I answer. That it doth. I, but we are commanded to worke out our salvation. Answer. This argument, with other to the like purpose, you may find with their answeres, in the end of the 19. Chapter. One text of Scripture there is, 2 Cor. 5.10. which is directly to this Article of the last judgement. And because it troubled me for a long time, and may perhaps trouble the minds of others that have as little understanding as my selfe, I will willingly helpe them, as I was holpen; The words are, We must all appeare before the judgement seat of Christ; that every man may receive the things done in his body, according to that he hath done, whether it be good or bad. Why blessed Paul (quoth I) what new Gospel is this? Is the merit of Christ so vanished, that we must be justifi­ed according to our workes? If so, then certainely Christ did die in vaine. I imparted my doubt, but found no satisfaction; then I remembred that this se­cond Epistle was as it were [...] an addition, or further explication of such things as the Corinthians had enquired, and to which he had answered in the former, as you read, Chap: 7.1. And so I tooke this text, to stand as a propo­sition for further proofe of the resurrection; thus, The Law of justice requires that every man should suffer in his body, according to that which he hath done, be it good or bad. Therefore the body shall rise againe. At last, conferring with my reverend and learned friend, Master R. S. about this text, he taught me the true understanding thereof, with more joy to me, then if he should have gi­ven me the wealth of an Alderman, or the honour of a great Lord, to wit, That the faithfull being received into everlasting life, for the merit and satisfaction of Christ, which is made theirs by faith, and to the penny given, Mat. 20. their obe­dience also shall be crowned according to the difference of their workes. And thus the Saints in the resurrection shall differ, as one starre differeth from ano­ther in glory. And as it is in the reward of the Saints, so shall the difference be in those punishments which shalbe awarded unto the wicked, as it is said, Lu. 12 47, 48. The seruant that knew His Lords will, and prepared not himselfe, neither did according to His will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. And therefore thou that art called by that glorious name of a Christian, see that thy workes be answerable to thy profession: for it is not the bare name or profession onely, that shall availe thee any thing. Non honor est sed onus, species laesura ferentem, unlesse thou doest walke according to the rule of Christianity. Let every one that calleth on the Name of the Lord, depart from iniquity, other­ways it will be easier for those Pagans and Infidells, whom thou doest con­demne, then for thee.

(b) There shall not be any remembrance] See the Note (a) before § 2.

(c) That confessed the resurrection] Some twenty sects of heretickes may be reckoned that denyed the resurrection of the body, and all these are bound to deny the generall judgement, in that sence as we understand it. But Iohn Vossi­us De extr: Iud: Thes. 1. writes out of Philastrius, but leaves it to your cour­tesie to beleeve it, That 4. sects of hereticks did in particular deny this Article. But Philastrius walkes alone; for neither they that write of heresies before him, as Irenaeus and Tertullian, nor Epiphanius in his owne time, nor Augustine after him, mention any such thing. Concerning the Borborites and Florinians, whom he accuses, they held nothing to infringe this Article, either directly, or by any consequence. But Proclus, because he denyed that Christ was come in the flesh, denyed it in our meaning, but not absolutely. The Manichees were indeed farre from hence; not onely because they said, that Christ redeemed onely the soules of men, but especially because they denyed the resurrection of the body. How much better thought the heathen, who though they knew not the resurrecti­on, nor the generall judgement, as wee; yet they held a particular judge­ment, as it appeares by Acacus, Manos and Radamanth, and so joy in Elysium, [Page 112] and torments in hell, as you may reade in Platoes Phaedon, in Virgil Aeneid. lib. 6. and elsewhere.

Quàm penè furvae regna Proserpinae,
Et judicantem vidimus Aeacum? &c.

(d) Never to be reversed.] Sibyl, toward the end of her second booke, seemes to dispense with the rigour of this sentence, and to leane to that heathenish fancy of purgatory, not that of the Papists; but that when the damned have in hell payed thrice so much punishment as their sinnes came to, then at the entreaty of the Saints, they shall bee freed from thence into Elysium. For if you reade her verses that goe before, and after, they will sound so much.

[...]
[...],
[...]
[...]—.
Another thing th' Eternall God unto the Saints will grant,
When they shall humbly pray unto His sacred Maiesty,
To save men from the scorching flame, and endlesse misery.

But can a finite creature make treble satisfaction for an offence against an in­finite justice? or if it could, can perfect justice require it? or can a man be more mercifull then God, or pity the creature more than He? or is His just doome to be dispenst withall? or dare any Saint undertake for one condemned, who without mercy were in the same condemnation? But it seemes she speakes as she had learned by tradition, or (which is confest by most) that her Oracles have been corrupted; And it seemes that some men have beene of this mind, as you may see in Thom: Aquin: in Sent: lib. 4. Dist: 46. q. 4. Yet if the question were rightly stated, and examined according to reason, the affirmative might seeme more probable, than that opinion which they father upon Saint Origen, that the devills also shall be saved at last. But because it is not fit in this gram­mar of Christian Religion, to trouble the vulgar eares with paradoxes, you may perhaps find this question handled in that booke which is intituled, Arithmetica sacra. In the meane time, he shall further me much therein, that shall truely teach me the true and uttermost meaning of the Iubile.

ARTICLE VIII. ❧ I beleeve in the Holy-Ghost.

CHAP. XXXIII.

§. 1. THe word Ghost in English, our true speech; is as much as athem, or breath; in our new Latine language, a Spirit. The metaphoricall use of it, as it signi­fies a qualitie, as wee say, the Spirit of meeknesse, of jealousie, of pride, or that spirit of 7. devills, which troubles and overturnes the state of the world, which God doth hate above all other, Psal. 10.3. I meane the spirit of covetousnesse hath no place here: nor yet the word, spirit, as it may meane any being elementall, as we speake of the winde, or any subtile steame raised from a moist body: nor yet as it signifies those created e­thereall spirits, which wee call Angels: but onely as our Lord speakes, Iohn 4.24. God is a Spirit, which as it is spoken of the God-head essentially: so heere wee confesse that wee beleeve in the Holy-Ghost, or Spirit, that third Person in the glorious Trinity, our God, our Sanctifier, our Comforter, eternally one with the Father, and the Sonne, unto whose faith and service onely wee are bapti­zed, as our Saviour commanded, Matth. 28.19. Goe teach all nati­ons, baptizing them in the name of the Father, the Sonne, and of the Ho­ly-Ghost. [Page 114] As fast as our heavy-footed reason can follow our faith, I have in the 10, 11, and 12. Chapter, and Notes thereon, already shewed the distinct substances of the three Person in the unity of their essence, so that it seemes there is nothing in this place need­full to that point, but onely to bring those Scriptures which doe directly prove the God-head of the Holy-Ghost, and that Hee doth proceede from the Father and the Sonne. For the first, you may take these Texts, 1. Iohn 5.7. There are three that beare witnesse in heaven, the Father, the Word, and the Holy Spirit; and these three are one. Actes 5.3.4. Why hath Satan fill'd thy heart, that thou shouldest lie unto the Holy-Ghost? Thou hast not lyed unto men, but unto God. Mark 3.29. He that shall blaspheme against the Holy-Ghost, hath ne­ver forgivenesse, but is in danger of eternall damnation. Therefore the Holy-Ghost is God. Take hereto texts brought, Chap. 11. §. 3. num. 9. By all which Scriptures it is manifest, that the Holy-Ghost is God coessentiall with the Father, and the Sonne, and therefore to be worshipped and glorified with the same glory with them. And that He doth proceed from the Father and the Sonne, these texts doe make it plaine, Iohn 15.26. When the Comforter is come whom I will send unto you from the Father, even the Spirit of trueth which pro­ceedeth from the Father, Hee will testifie of mee. And Iohn 16.7. If I depart, I will send the Comforter unto you. Rom. 8.9. He is called the Spirit of God, and the Spirit of Christ. Gal. 4.6. Because yee are sonnes; God hath sent the Spirit of His Sonne into your hearts, crying Abba Father. See Rev. 5.6. and Iohn 20.22. Hee breathed on them and said, Receive ye the Holy-Ghost. By which it is manifest, that the Holy-Ghost proceedeth from Him. And this is that Holy Spi­rit that dwelleth in us, and that not onely by His graces, and gifts in us; nor onely as God every where present, that worketh all in all; but also as in those Temples which He hath sanctified for His per­petuall dwelling, as it is said, 1. Cor. 6.19. Know yee not that your bodie is the temple of the Holy-Ghost, which is in you? Neither doth the Holy-Ghost onely dwell with them whom He hath sanctified un­to Himselfe, but together with Him, both the Father and the Son, as it is said, Iohn 14.16. I will pray the Father, and Hee shall give you another comforter, even the Spirit of trueth, that Hee may abide with you for ever; And againe, verse 23. If a man love mee, hee will keepe my wordes: and my Father will love him, and wee will come unto him, and make our abode with him. And thus is the Tabernacle of God with men, and thus doth He dwell among them. Therefore let us remember that precept. Eph. 4.30. Not to grieve that Holy Spirit (by our willfull sinnes) whereby wee are sealed to the day of re­demption: For if any man defile the Temple of God, him will God destroy, 1. Cor. 3.17. This is the seale and pledge of our eternall hope: For if the spirit of Him that raised up Iesus from the dead doth dwell in us, He shall also quicken our mortall bodies by His Spirit that dwelleth in us, as I shewed more fully, Chap. 17. §. 4. num. 2. Neither indeed [Page 115] were it any assurance of hope or comfort to know and beleeve that God the Father created all things by Iesus Christ, and that Christ the Sonne of God died for the sinnes of men, (for so much the de­vills acknowledge) except wee did also know and beleeve that the fruite and effect of that redemption did belong to every beleever in particular, and that in the eternall purpose of God, wee were crea­ted unto this hope. And this faith and knowledge is wrought in us only by the Holy-Ghost, as you may read, Iohn 16.13.14. and Eph. 1. from verse 17. to the end. Neither yet could wee have sure consolation in this witnesse of the Holy-Ghost unto our hearts, ex­cept wee did certainely know that this Holy-Ghost which witnes­seth these things unto us, were God, who cannot lie. Whereof wee have full proofe by those graces which Hee worketh in us; as first the knowledge of the trueth; then faith to beleeve it; then as living water, doth he wash our consciences from sinne; then (as ano­ther Evangelist speaketh) doth Hee as fire, inflame our hearts with the love of God, a hatred of sinne, and a desire to walke in newnesse of life: and although wee be daily assaulted by the world, and the devill, to whom wee are often betrayed by our owne wicked imagi­nation; ye doth He not forsake us for ever; but when wee see our selves to have no strength of our selues, to stand in the least temp­tation, and so have learned not to trust in our selves, but in the li­ving God, and to desire His helpe; then doth He returne and com­fort us in all the troubles of our mind, and even in death it selfe, makes us more than conquerors. Oh what is man, that thou shoul­dest take such tender care of Him, or the sonne of sinfull flesh! that thou shouldest so visit him? Now it is impossible that any created Spirit, at one time, in all places of the world; and that e­ver since God created man upon the earth, even unto the last man that shall be borne, should worke these different effects in the hearts of all Gods children: And therefore the Holy-Ghost is God. And His witnesse in our hearts that wee are the sonnes of God, is an eternall trueth, and such as hath neither falshood nor doubt, nor double meaning.

Sect. 2 §. 2. 1. But you will say, if the word Spirit belong essentially to all the Persons of the God-head, and that they bee all holinesse it selfe, as it is said, Es. 6.3. Holy, Holy, Holy is the Lord of Hostes, how is it here appropriated to the third Person? Is not the diffe­rence of Persons taken away hereby, seeing every one is a Holy Spirit? I answere. That in this place, as in many other texts of Holy Scripture, the words, Holy Spirit, are taken relatively or Per­sonally, as they meane that third Person of the Holy Trinity, with that relation of procession which He hath from the Father and the Son, as it was shewed Chap. 11. Re. 8.

2. But it is said, Iohn 7.39. That the Holy-Ghost was not yet; which takes away His eternity, and so His God-head.

Answere. Tropes and figures are usuall in every language, [Page 118] though not minded by the vulgar sort. So here is a Metonymia, or taking of the author for the gifts of divers tongues, miracles, pro­phecie, and such like, and these gifts were not yet given, as it fol­lowes in the text, because that Iesus was not yet glorified: that it might appeare to all, that these were His gifts, who was before cru­cified. Compare herewith, Iohn 16.7. Ephe. 4.8. and 11. 1. Cor. 12.8, &c.

3. (a) If the procession of the Holy-Ghost bee perfect from the Father, then doth Hee not proceed from the Sonne; or if it be ne­cessary that He proceede from the Sonne also, then must there bee in Him something of composition, of superaddition, or the like, whereby His being should not be most simple, which were to de­nie Him to be God. So also the procession from the first principle not being perfect, would argue a defect therein.

Answere. This is as if you should reason thus. If the way be­tweene Thebes and Athens, be the ready way from Thebes to Athens, then can it not be the way from Athens to Thebes. But I say that the procession, emanation, or out-flowing of the Holy-Ghost from the Father, is most perfect, infinite, and eternall, as from that be­ing from which the procession is actively, as the action of under­standing is in, and yet from the mind which doth understand, as from the active principle. But the procession, or emanation of the Holy-Ghost from the Sonne, is likewise infinite, and eternall, as from the passive principle, as the understanding is from that object which is understood. And so the procession of the Holy-Ghost is perfect, infinite and eternall, both from the Father and the Sonne. And because all this is in the God-head onely (for I speake not now of those graces and mercies which are from God upon the creature) therefore it is necessary that the Holy-Ghost be God bles­sed above all, infinitely and eternally, one being with the Father and the Sonne.

You will heere aske me what the difference is betweene genera­tion, whereby the Sonne is from the Father, and procession, where­by the Holy-Ghost is from the Father and the Son? If I confesse that I can neither speake nor conceive it, you must hold me excu­sed: For in those things that are not lawfull, nor possible for the creature to know, it is not fit to enquire. But you may remember that heretofore, although we concluded according to the rule of trueth, the Holy Scripture, that all the Persons in the Holy Tri­nitie, were in their absolute being one; yet by the same rule, and the enforcement of reason we were compelled to yeeld unto the Fa­ther, as concerning His Personal being, the precedence of originall, as being that fountaine of life and glory, from which the other Persons doe proceede. And because our Lord Iesus is the expresse Image of the Father, Heb. 1.3. whose procession or going forth is from eternity, Mich. 5.2. and He by the stile of the Holy Scripture, called the Sonne of God, Psal. 2.7. therefore doe wee attribute [Page 119] unto Him, as concerning His Personall being, the word of genera­tion, or being begotten; yet in respect of His absolute essence, wherein He is one with the Father, He is also called the everlasting Father, Esay 9.6. But because all things in the Godhead are in the infinitie of perfection, and that the being of the Holy-Ghost is alike both from the Father and the Son; and that no perfect being hath two Fathers, therefore is His personall being said to be rather by procession then by generation.

Sect. 3 § 3. And because this Article is the last in our Creed, whereby we confesse our faith in the holy Trinity, it will not be unfit to take up in briefe, that which we have spoken hereunto at large.

It is manifest unto all reason, that nothing can be a cause, and yet not be; for that would bring a contradiction, which the under­standing of the foole of fooles, I meane the Atheist, could not en­dure, that a thing that hath no manner of being, should bee of such powerfull being, as that it should cause, either it selfe, or another thing, to be. And because we see that divers things are, which could not cause themselues to be, when they were not; it followes necessarily, that there were causes of their being, and that all their causes did worke as they were ordered and mooved by their first cause: which (seeing it is the cause of all beings) must of it selfe not onely be; but also have power both to be of it selfe, and also to moove all other causes to worke to their determinate ends. And this most excellent and first being, the cause of all o­ther, is that which we call God, in whom (you see) the first thing which we can understand, is, to be: but that eternally, because there is nothing before Him which might give Him His being; and in­finitely, because there was nothing which could put any bounds to His being. The next thing that we can understand of God, is, that He hath power both to be and to worke; but no worke or action can be, but in that which hath both actuall being, and also power to worke. And if from hence I should conclude a Trinity of Persons, in the unity of that one powerfull and active being; the whole creature would say, Amen. For as every effect is answerable to the cause, and by that voyce which it hath, shewes what the cause was; so you shall finde that every created being hath in it matier, or that which is proportionable thereto, which is as the simple being thereof; then forme whereby it hath power to worke, and lastly working according to that property which ariseth from the matier and the forme. For as Saint Paul saith of mankind, so is it true in every thing, That, in Him, or By Him, we moove, that is, our action, and Live, that is the power from whence our action ari­seth, and Are, that is the foundation of both the other. But be­cause this argument would be but inductive, therefore I referre you to the 11. Chapter before, for further proofe of the Trinity of Per­sons in unity of the Godhead. Returne then to where you left. GOD is the first of beings, and therefore eternall à parte antè, for [Page 118] otherwise something should have beene before Him, which should have caused Him to be: but we consented to the contrary before. And if He be the first of beings, then nothing made by Him, can be greater then He, by whose power He might be brought to nothing; And therefore He is eternall à parte post, to endure for ever eter­nally. And if God be the first of all beings; then it is necessary that His being be most simple and pure, as having nothing therein of any dependance of another, unto whom either matier, forme, composition, accident, or any possibility to be either more, lesser, greater, or other then He is, can any way belong. And if God be eternall, it followes necessarily, that He have infinite power to con­tinue eternally. But an infinite power cannot be but in an infinite being, therefore His being is infinite. And because nothing can be in His most simple being, but that which is essentially Himselfe; therefore infinitie must be His being, and His being, infinitie. And if God be infinite in His being, then it is impossible that any per­fection of being should be wanting to His being, for so His being could not be infinite. And therefore, Wisedome, Goodnesse, Trueth, Glory, and all other excellencies of being, are in Him infi­nitely, perfectly, and eternally. And because no abatement, want, or littlenesse can be in infinitie, therefore is it necessary that all those perfections which are in God, be also active or working in Him, for otherwise they could cause no joy or happines unto Him, so should they be unto Him in want and defect, and not in infinity. Therefore it is necessary that all those perfections that are in God, be not onely active in Him, but also as infinite in their action, as they are in their being, lest a twofold being, one in the greatnesse of being, and another in lessenesse of action should be in God, which is utterly impossible. But because no action can be where there is no object to worke upon, nor no infinite action where there is not an infinite object; therefore it is necessary that there be an infinite object of all that glorious action which is in God, wherby He works infinitely and eternally. And this infinite object, is that glorious Sonne of His love, the image of Himselfe, wherein all His per­fection is actuated and expressed: and that infinite action whereby the Sonne is Characterized, Hebr. 1.3. Formed, See Esay 43.10. or brought foorth eternally, is the Holy-Ghost. And because there can be no action, where either the agent or object is wanting, therefore is the Holy-Ghost most truely said to proceed from the Father and the Sonne. And because I speake onely of that in­communicable action which is in God Himselfe, from whence the difference of the three Persons doth arise; therefore you must un­derstand, that as the action, so the Persons also are in the Godhead essentially: and that not onely because the action is according to the purity and perfection of the Divine being; but also because all the termes thereof, that is, the Agent, the object, and the Action it selfe are infinite and eternall; which cannot possibly be found, out of the Godhead.

And thus in briefe you see it manifest, not onely that God is; but also that His being is infinite and eternall, with all the per­fections both of being and working, and how from the infinitie of His glorious and eternall working, the Trinity of Persons in the unity of the Godhead is concluded, and consequently that the Holy-Ghost is God, eternally proceeding from the Father and the Sonne. For further understanding and proofe of all which things, you may, if you will, as cause is, reade any of the 12. first Chapters at the beginning.

Notes.

(a) IF the procession of the Holy-Ghost.] The heresies which have been a­bout this Article of our Creed, have beene many and great. For the more necessary any trueth is to be knowne and beleeved, the more damnable he­resies hath the devill raised thereabout. But as the heresies that were about our Lord Christ; so these here may be brought to three heads. The first concerne the person of the Holy-Ghost, § 1. The second His being. § 2. The third His properties. § 3.

§ 1. Concerning the person of the Holy-Ghost, Simon that eldest sonne of Sa­tan, would be all in all. For he said, that he gave the Law to Moses, in mount Si­na, in the person of the Father: that in the dayes of Tiberius he suffered in shew, under the Person of the Sonne: and that after he was that Holy-Ghost that came upon the Apostles in the shew of cloven tongues. Thus saith Augustine Haer: 1. But Epiphanius Haer: 21. saith, that he called his Punke Helena, the Holy-Ghost; for whose deare sake he transformed himselfe, that he might come to her thorow all the heavens, unknowne of his angels. But this fellow presuming too much on the power of his devills, while he tooke upon him to ascend into heaven a­gaine, he died of the fall, and so the necke of his heresie was broken.

Manes, a Persian, the father of the Manichees, erred the same heresie with Si­mon the Witch, and gave out himselfe for the holy Spirit: but being slayed alive by the King of Persia, he found himselfe to be a body, and not a spirit. Hierax an Egyptian Monke, affirmed that Melchizedek, of whom you reade, Gen. 14. was the Holy-Ghost. Some there be that write concerning Montanus the Phrygian, that he tooke upon him to be the Holy-Ghost. But Eusebius lib. 5. cap. 14. and Augustine Haer: 86. affirme that this heresie was onely thus much, that he had received that Comforter which was promised Iohn 15.26. in greater measure then the Apostles; and in this his followers, the Cataphryges, and with them Tertullian himselfe, as it appeares by some of his writings, did consent to him. But Epiphanius, in that 48. heresie, cites the words of Montanus thus; I came, neither Angel nor Ambassador, but I am the Lord God, even the Father. Neither have these hereticks of old time, onely so madded themselves; but with us of late, Wrightman gave out himselfe for the Holy-Ghost, as Hacket before him would needes bee Christ. But the discipline of Bedlem, or Bridewell, is fittest to teach such sencelesse people, not to set their mouthes against Heaven.

1. But that which all these hereticks affirme, concerning the Holy-Ghost, is ut­terly beyond all faith and possibility of being. Of faith, I say, because neither Iewes, nor Turkes, which cannot beleeve a Trinity of Persons in unity of the [Page 120] Deitie, can never be brought to thinke that two of these Persons should bee in­carnate, when they will not receive Him that was approved of God by so many miracles, to bee God with us. Neither can the Christians bee brought to beleeve that the Holy-Ghost should bee incarnate, when there is not one word in the Holy Scripture whereupon they may ground any such Article of their faith.

2. Beside this, that which they affirme is utterly impossible. For nothing is possible to be in the Trinitie, which brings in any confusion or disorder. But if the Holy-Ghost should be incarnate, then should there not be one Sonne of God incarnate, but two sonnes: but that were confusion, and no way necessary, and therefore not possible. Compare herewith, Chap. 12. Reason 1. and the Reasons of the Chap. 23.

3. Moreover, the workes of the Holy-Ghost are the workes of a most pure Spirit, whereto a humane body can no way give any furtherance, as to renew the mind by Repentance; to give faith; to teach and comfort the soule; to make it love that which is good, to hate that which is ill, and the like; All which, and whatsoever else the Holy Spirit doth worke, it worketh onely spiritually. Therefore it is necessary, or meet that the Holy-Ghost should take on Him the body of man.

4. That argument which Epiphanius, Haer. 66. used against Manes in parti­cular, may serve in generall against all the rest. If Manes, saith he, were that Ho­ly-Ghost whom the Lord promised to His disciples, then that promise had beene in vaine, seeing that this heresie of Manes was not heard of till 247. after the suf­fering of Christ: who also performed that gift of the Holy-Ghost, within tenne dayes after His ascension. Neither was that heresie of Montanus heard of, till about 140. yeeres after Christs ascension. And whereas the disciples were com­manded not to depart from Ierusalem, but to waite there for the promise that was to be fulfilled not many dayes after: This heresie of Simon was not broach­ed till after the disciples were scattered from Ierusalem, by reason of the persecu­tion that arose about Stephen, as some write in the sixt yeere after the suffering of Christ. Concerning Melchizedek, it is manifest that he was a Priest of the most high God; so was not the Holy-Ghost: For He onely beares witnesse unto the faithfull soule, of Christs eternall Priest-hood. The madnesse of Mahumed, you shall finde, Chap. 34. § 5. N. 8.

Sect. 2 § 2. Thus the doubt concerning those persons, who were pretended to be the Holy-Ghost, being answered, it followes next to examine those errours that have been about His being. Among these, the chiefe was that of Arius, who taught that the Son was the first and chiefe creature made by the Father, of that which was not. And that the Holy-Ghost was a creature of this creature. But because the great question with Arius was about the Sonne, this heresie is imputed to Macedonius, a light fellow, fit for his trade, which they call the Feathermakers. From that he became a Priest, and after, the Bishop of Constantinople. Of him some write, that he held the heresie of Arius whole: othersome, that he held the true faith, concerning the Father and the Sonne; but erred concerning the Holy-Ghost. For some write that he held that the Holy-Ghost was not a Person sub­sisting in Himselfe; but that the Deity of the Father and the Sonne, was that which we call the Holy-Ghost. Other write, that his heresie was this; That the Holy-Ghost was the minister of God in the creature, or a certaine power created of God in every creature; because it is said in Amos 4.13. That God createth the Spirit. where, although it be manifest by that which goeth before, Hee hath formed the mountaines, that it is spoken of the mind; Yet that adulterate Synod at Lampsacus, from thence justified that errour of Macedonius, that the Holy-Ghost was a creature. For this heresie, his followers were called [...], or fighters against the Holy Spirit. And although others were before him in this heresie, as the Originists, the Arians, and Semiarians; yet because he was a savage [Page 121] and a fierce man to them that thought not with him; therefore this opinion be­came as it were his peculiar. His arguments were onely such as Arius used, and therefore answered as they that were brought by him against the Deity of the Sonne, as 1. from that in Iohn 17.3. The Father is acknowledged the onely true God.

Answere 1. I have heretofore said, that by the name of Father all the Persons of the Trinitie are understood: and to this Father, that onely Mediator be­tweene God and man, the Man Iesus Christ, confesseth in this place of Saint Iohn, See 1. Tim. 2, 3, 4, 5. and Eph. 4.6.

Answere 2. Moreover, Saint Paul saith, Ephe. 3.14, 15. That of the Father of our Lord Iesus Christ, the whole familie in heaven and earth is named. So our Sa­viour heere to take away the opinion of moe gods than one, acknowledgeth that God His Father is that eternall Fountaine, from which both the Sonne and the Holy-Ghost doth proceede, as I have said before: but yet seeing the being of the Father is most simple, and one; that which doth proceede essentially from that simple and pure being of His, must necessarily be all one and the same with Him. And therefore both the Sonne and the Holy-Ghost must needes bee God.

2. Objection. All things were made by Him, Iohn 1.3. Therefore the Holy-Ghost also was made by Christ, and so as the Arians speake, Hee is a creature of a creature.

Answere. Those words, All things, are interpreted by that which followes, without Him was not anything made which was made. For if those words, All things, should be taken in that sence as the Hereticks urge them, it should fol­low, that both the Father also, and the Sonne Himselfe were made by Himselfe, which are things impossible.

3. Objection. He that receives of another, is inferior to Him of whom he doth receive. But the Holy-Ghost doth receive of Christ, to shew unto His Church. Therefore He is inferiour unto Christ, and consequently a creature.

Answere. The proposition is false: For great Princes receive Presents of their subjects, Lords of their Tenants, Masters of their Scholars, who account it a favour, and an honour done unto them, that their offers are accepted. Moreo­ver, that taking of the Holy-Ghost from the Father and the Sonne, spoken of in that text of Iohn, 16.14. is not of grace, but by nature: neither is it any other thing than this. That as the Father from all eternity had decreed to reconcile the world unto Himselfe, by the death of His Sonne, and that the Sonne accor­dingly performed this in due time, by His death upon the Crosse: So the Fa­ther and the Sonne, by that Holy Spirit which proceedeth from them both, doth sanctifie the hearts of the elect, and assure them that this reconciliation, with all the fruits and effects thereof, was for their eternall comfort and salvati­on. For that peculiar manner of subsistence in the Divine nature, which He ta­keth from the Father and the Sonne, whereby it is most necessarily concluded that He is God, is not heere spoken of.

4. Objection. The Holy-Ghost is no where called God in the Scripture. There­fore He is a creature.

Answere 1. He is no where in the Scripture called a creature, or mentioned a­mong the creatures in Psal. 148. or else-where. Therefore He is God.

Answer 2. The proposition is false, as it appeared by the texts cited out of Actes 5.3, 4. and Matth. 28.19. where He is equalled with the Father and the Sonne, and 2. Cor. 13.14. And Iohn 5.7. Moreover, no sinne doth make a man lyable to an infinite punishment, but that which is against an infinite being. But the sinne against the Holy-Ghost shall not bee pardoned, neither in this world, nor yet in that which is to come, Matth. 12.32. Therefore the Holy-Ghost is God. Take hereto, Actes 28. verse 25. and 27. with Rom. 11.8. and 1. Cor. 3.16. And as these texts of Scripture are sufficient, to shew the falshood of [Page 122] this last objection: So doe they manifest the vanitie of all the rest, and con­firme abundantly the trueth of this Article, that the Holy-Ghost is God.

To bring the consent of Fathers, and Councells to these Scriptures, were as to encrease the light of the Sun by a burning candle: yet because it was so plaine­ly declared in the first generall Councell held at Nice, by 318. Fathers, in the yeere of Christ, 325. you may remember it, if you will. In that Councell, this Article was thus declared in that forme of confession, which was framed by Ho­sius Bishop of Corduba. As the Father and the Sonne, so also the Holy-Ghost, subsisteth with them, of the same being, of the same power of which they are. And a little after. Wee ought to confesse one God-head, one being of the Father, of the Sonne, and of the Holy-Ghost; not teaching any confusion or division of the Persons of the unspeakeable and blessed Trinitie. But according to the integri­tie of that faith and doctrine which was heretofore delivered by the Lord Him­selfe to His Apostles, and hath beene sincerely taught to us by our holy Fa­thers, who kept it pure and intire, as they received it from the Apostles: wee beleeve and confesse the undivideable Trinitie, which cannot sufficiently either be conceived in the understanding, or expressed in wordes; that is, the Father eternally and truely subsisting, a true Father of a true Sonne; and the Sonne e­ternally and truely subsisting, a true Sonne of a true Father, and the Holy-Ghost verily and eternally subsisting with them. And wee are ever ready by the power of the Holy-Ghost, to proove that this is the trueth, by the manifold testimony of the holy Scripture, Histor. Gelasij Cyzic. Act. Conc. Nic. lib. 2. cap. 12. This faith was approved of all; but because the present businesse with Arius was espe­cially about the Sonne: For he held that the Son was not of the subsistence of the Father; nor yet very God. That they might meet fully with that errour, they agreed to that forme wherein it is confessed, that the Sonne is light of light, very God of very God, begotten, not made, being of one substance with the Father, &c. Thus having ended the controversie about the God-head of the Sonne, they come to the question of the Holy-Ghost: against whom Phaedon a Philosopher, and patron of Arius his cause, objected thus. It is no where written in the Scripture, that the Holy-Ghost is a Creator, and therefore Hee is not God. To which, the Councell opposed that which is in Iob 33.4. The Spirit of God hath made mee, and the breath of the Almighty hath given me life. And that in Psal. 33.6. By the word of the Lord were the heavens made, and all the hosts of them, by the Spirit of His mouth. To which they added that of Saint Paul, 1. Cor. 12. verse 4, 5, 6. where the Holy-Ghost is called both Lord, and God; And so concluded that all the three Persons, that is, the Father, the Sonne, and the Holy-Ghost, were [...] consubstantiall, or of the same substance, Lib. Cit. Cap. 25. Likewise, when this heresie of Arius concerning the Holy-Ghost, was againe revived by Macedonius: the second generall Councell held at Constantinople, in the yeere 381. condemned the heresies of all Arians, Apollinarists, and Macedonians, confirmed the faith professed in the Nicene Creed, and for further expla­nation of the trueth in this point to that clause, Wee believe in the Holy-Ghost, they added, the Lord and giver of life, who proceedeth from the Father— who with the Father and the Sonne, together is worshipped and glorified, &c. And this is sufficient for the declaration of the trueth in this point, by the authority of generall Councells. All the orthodox Fathers consent hereunto. Among whom, if you desire to bee further acquainted with the arguments and objecti­ons on both sides, you may reade the writings of that most noble Champion of the trueth of the holy Trinitie, Athanasius, and in speciall, that sermon of the humane nature, taken by the Word, the oration against the ging of Sabellius, and the first and second Epistle to Serapion, and his first dialogue against Macedo­nius, with him Macedonianus. See also Greg. Nyss. vol. 2. pag. 439. edit. Paris. 1615. you may also (if you will) take these objections, and their answeres, brought by Epiphanius, to this question, Haer. 74. and with them, those [Page 123] in Thomas Aquinas, Contra gentes Liber 4. Cap. 16. and their answeres, Cap. 23.

Another errour against the being of the Holy-Ghost, is that which they call of the later Greekes: and yet is not onely of the Grecians themselves, but of all those Nations and Peoples, that are of the jurisdiction of the Patriarch of Con­stantinople, which if you leave out the Countreys of the poore Painims in the East, and West Indies, is far greater than the pretended universality of the Bi­shop of Rome, both in Europe, and in Asia, See Brerew. Enq. Chap. 15. and be­sides them, the Melchites, or Christians of Syria, the Armenians, and Maro­nites hold the same heresie. All these, though they confesse that the Holy-Ghost is God, the third Person in the Trinitie; yet they say, that He proceedeth onely from the Father, not from the Sonne. But although they account this but a later errour among the Greekes, perhaps because the stirres thereabout after the Councell of Florence, in the yeere, 1439. grew more hot than they had beene before, and that because the Greekes then present in that Councell, in hope to draw them of the West into their helpe against the Turks, did seemingly yeeld to that trueth which these Churches in the West, doe holde in that point: yet it appeares, that in the time of Damascen, about the yeere, 750. it was their re­ceived opinion: For thus he writes, Orthod. fidei. lib. 1. Cap. 13. He is the Spirit of the Sonne, not proceeding from Him, but from the Father by Him. For the Father onely is the cause. Nay, if you looke yet higher, in that explanation which the Councell of Constantinople, spoken of even now, made of that Article of the Holy-Ghost in the Nicene Creed, that clause, and from the Sonne, is left out; so that this errour seemes not new, but falshood is as ancient as the devills aposta­cie, and no antiquitie can make it trueth. And if you looke to the authorities of Scripture, brought before to this point, in the Chap. §. 1. and consider well the reasons in Chapter 11. you shall see how rotten this opinion is, and how justly the clause, And from the Sonne, was added by the Latine Churches, as they declare it in that Councell of Florence, spoken of before.

So that falshood which some write to Paulus of Samosata, that the Holy-Ghost is not any divine subsistence, but onely the working and grace of God in the hearts of men: and that which they write of Servetus, that it is onely a certaine vigor or strength whereby every thing created is mooved naturally; at the sight of the same authorities and reasons, will vanish as mist before the wind. Those childish fantasies of the Elleasites, or Sampseans of which you read in Epiphanius, Haer. 30. and Haer. 53. would trouble your hearing.

Sect. 3 § 3. So the onely heresie which is yet remaining, is that which concernes the propriety or working of the Holy-Ghost. Concerning whom, some affirmed, that He was not given sufficiently to the Apostles, and that therefore, further revelations were necessary to be made by them that had greater measure of that gift. The Cataphryges or disciples of Montanus, and the Manichees must needs be chiefe herein: For if they had held that the gifts of the Holy-Ghost had beene given to the Apostles sufficiently, their fancies of their new Com­forters, to teach them more then was needfull, had never beene hatcht. And among these, Tertullian was most too blame, who having once de­tested the Montanists, did afterward both follow their errour and defend it. But if that Holy Spirit should leade the Apostles into all trueth, yea, and shew them the things to come, as the promise was, Iohn 16.13. What further sufficiencie would these Hereticks require? They might say, the Dis­ciples were ignorant of many things after the Holy-Ghost was come upon them: for Peter accounted the Gentiles uncleane, Act. 10.

Answere. But they were not ignorant of any thing that was needfull for the Church to know, as S. Paul saith, Actes 20.27. That he had declared unto them all the Counsell of God: so according to the dispensation of the times which God had appointed, the Gentiles were taken into the fellowship of the Faith. For though they [Page 124] were commanded to preach repentance and forgivenesse of sinnes to all Nati­ons, yet the preaching must begin at Ierusalem, Luk. 24.47. from Esa. 2.3. There­fore they preached not to the Gentiles, till the time was come, and then Philip was sent to preach to the Eunuch, Actes 8.26. and 29. and Peter to Cornelius, Actes 10. and Barnabas and Paul, euery where, but with this condition, first to offer the word of reconciliation to the Iewes, and after to the Gentiles, because the Children must first be fed. See Marke 7.27. and Actes 13.46. So concer­ning the declaration of things to come, Agabus foretold the famine, Actes 11.28. that the Church in time might provide for due reliefe: So the prophecyes of Saint Paul, 2. Thes. 2. and 1. Tim. Chap. 4. of Peter. 2. Epistle Chap. 2. and 3. and Iohn: Rev. all, are no lesse lights for the knowledge of the true Doctrine, and Church of Christ in these dayes, than the prophecyes of old were for the knowledge of Christ, when He should come, and the benefits which the faith­full should receive by Him, unto the Church which was before His manifestati­on in the flesh. And if the Providence of God bee upon all His creatures, His speciall mercy and compassion upon His chosen; so that Hee never leaues them destitute of that which He knowes to be fit for them: can any but Pepuzi­ans, and such franticks thinke, that God will bee carelesse of His Church, for whose sake He gave His onely Sonne to die? Or can any man be such an Infidell, as to thinke that the instruction of the Holy-Ghost, who is God blessed above all, is not sufficient to guide the Church according to the rule of trueth, the Ho­ly Scripture, in the right way to everlasting life? Therefore follow that rule, and pray for that guide, and let the follies of these Enthousiasts for ever vanish.

The second supply; Of that inestimable gift of God, the holy Scripture, which Hee by His holy Spirit hath given to the Church.

CHAP. XXXIIII.

THough for Adams sinne God did hide His face from man, except, when either in justice Hee did punish his sinne, or in mercy declare the meanes, and give assurance how he should be freed therefrom, as it appeares in Adam, Cain, Abraham, Moses, and the Prophets, untill the time came, that the promise of the redemption was fulfilled: Yet by His holy Word hath He so fully provided for the direction and comfort of His Church, and every one of His children therein, that there is nothing in the whole course of mans life, whether in things that are to be done, or left undone, or in things that are to be beleeved, or not to be beleeved; in whatso­ever it is fit for us to expect any direction or comfort from God immediately, wherein He hath not most particularly declared His holy will. It was a wonderfull grace and favour, beyond all other men, unto Moses, that whensoever he went into the Tabernacle, he might talke with God, face to face, as a man converses with his friend: Is not the same grace vouchsafed to us, who not onely in the Churches, but even in our private chambers, or in the open fields, may talke with God, and receive His answere in His word? And lest any man may pretend ignorance, or want of skill, how to present himselfe unto God, all manner of formes of thankes, of of praise of prayers, are set out in the Scripture, and all summ'd up in that forme which our Lord hath taught us. And that we may [Page 126] come boldly unto the Throne of Grace, and be assured to find helpe in the time of need, we shall in His Word not onely receive His owne Answer, but likewise see by examples, how holy and devout men have sped in the like cases. Thus we may speake to God, and heare His speech to us, in all places, at all times, either alone or with others; the holy Angels joyning in our conversation, and our selves never destitute of the fruit thereof.

And because the holy Scriptures are the foundation of all our faith, therefore it must first appeare, That these Scriptures are the very Word of God Himselfe. §. 1. Then how necessary it was and behovefull for the Church, that God should vouchsafe thereto the knowledge of His Word. §. 2. Thirdly, to shew what these Scriptures are. §. 3. Fourthly, to justifie their perfection or suf­ficiencie. §. 4. Fiftly, to shew that they are come unto us in the integrity as they were at first delivered to the Church. §. 5. Then to speake of their easinesse to be understood. §. 6. And lastly, of their interpretation. §. 7.

Sect. 1 §. 1. Concerning the first, it is an irrefragable argument, that the Scriptures were given of God, because the Prophecies in them which were before-hand concerning things to come, were such per­fect declarations of them, as that they may rather seeme to be Hi­stories then Prophecies. Take for instance that promise to Abra­ham, that his seed should possesse Canaan after 430. yeeres, and ac­cordingly in the selfe same day, Exod. 12.40, 41. were they brought out of Egypt: Or the promise of Iudahs Kingdome foretold by Iacob, Gen. 49.8, 9, 10. Of Iosia, and Cyrus, prophecied by name, the one above 300. yeeres, the other above 100. yeeres before he was borne: Of the captivity of that nation, and destruction of Ierusalem, foretold by Daniel. For seeing God alone is infinite in His wisedome, and that all His workes are foreknowne to Him alone, therefore can He alone declare from the beginning what shall come to passe at the last, as He saith of Himselfe, Isa. 42.9. whereas the Angels being finite both in their wisedome and know­ledge know nothing of things to come, but either by speciall reve­lation, as Gabriel foretold the birth of Iohn Baptist, or by the Pro­phecies of the Scripture, or by observation of naturall causes in their long and subtile experiences. And therefore it came to passe that all the devils that mocked the heathen by their Oracles, were so uncertaine in their answeres, except they were informed by some of the meanes spoken of: As the devil gave a certaine answere to Alexander, concerning his expedition against Darius, because he knew what the Decree of God was, by the Prophecie of Daniel, Chap. 8.

2. Another Argument that the Scriptures were given by the Holy-Ghost, is that admirable consent of all the Doctrines contai­ned therein, which are delivered with that certaintie of Truth and Knowledge, with that authority and power over the soule of the [Page 127] faithfull Reader, and that in so simple and plaine a manner of wri­ting, as no other: whereas in mens writings, the unsetlednesse of their judgement, their ignorance, and doubtfull suppositions, espe­cially when they speake of their owne (as seldome they doe) ju­stifies the holy Text, Rom. 1.22. [...], pro­fessing to teach, they shew their folly.

3. Moreover, the Argument, or things contained in the holy Scriptures, doth manifest the Author thereof, the Writers for the most part shewing their Commission, Thus saith the Lord: and, Paul an Apostle, not by man, but by Iesus Christ, and God the Father: Then the purport, or intent of the Commission, We are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christs stead to be reconciled unto God; And this under such conditions, as none but God alone is able to performe: of acceptance, eternall life; or refusall, eternall fire.

4. The glorious and mighty workes which Almighty God gave, especially to the first Writers of the Law and of the Go­spel to doe, and those miracles whereby He continually justified the trueth thereof, the wonderous preservation and deliverances of the professors, as of Daniel, &c. And the balefull confusion of the adversaries of the Trueth, contained in the Scriptures in all ages, approve that God alone is the Author thereof.

5. The hatred of the devil, and his continuall endeavours, ei­ther utterly to deface the Bookes of the holy Scripture, or upon pretext of obscurity and danger of Heresie, not to reade them. And againe, the providence of God, in preserving those Bookes, and the love and delight which He hath begotten in the hearts of His Saints to reade and understand them, are no lesse proofe, that these Holy Scriptures are the Word of God, and the Testimony of His eternall Truth.

6. The extraordinary calling of many of the Pen-men of the holy Bookes, and the enabling of them, being simple and unlet­tered men, to write and to preach those high Mysteries, which none of the Princes of this world did understand; as of Amos among the Herdmen, of Peter, Iames, and Iohn, and the other of the twelve Apostles; shew that the Author of that Truth and their Bookes was God alone.

7. The great 1. Antiquity of the Bookes of the Law pre­served so long uncorrupted: for in comparison of Moses, almost all the writings of the heathen, all their religions, and many of their Gods, are but upstarts, and things of yesterday. 2. The great simplicity and sincerity of the Writers, who sought not their own praise, nor concealed their owne faults and imperfections. 3. The consent of the Church, which receiued the Scriptures, as the word of God. 4. The consent of forraine Histories, writing of the same things with such uncertaintie and untruth, as time and heare­say use to bring into History; as of Berosus, Herodotus, Strabo, Trogus, [Page 128] and others, are a manifest proofe that the true records of the same things are the writings which God Himselfe did dictate to Moses, and the Prophets which followed after him. For none but God did truely know the creation of the world, and none among men did certainely record the universall flood, the Tower of Babel, the actes of Abraham, Iacob, Ioseph, Moses, Ioshua, and others: So that if the devill might vaunt as he did,

[...].
I did indite, and Homer did write.

In the perfection of truth might the Holy Spirit of God say as it is recorded, 2. Tim. 3.16. All Scripture is given by the inspira­tion of God: And, 1. Pet. 1.21. Prophecie came not in old time by the will of man, but holy men of God spake as they were moved by the Holy-Ghost.

6. And if wee beleeve that the writings of Historians, and Poets, and other profane Authors, are indeed theirs under whose names they goe: shall wee not much rather beleeve that they are the writings of God Himselfe, that goe under His Name? espe­cially seeing wee know that Hee is a jealous God, and neither would suffer His authority to bee abused to falshood, neither would Hee give His Church to bee ever seduced by lyars and false prophets.

Sect. 2 §. 2. And these holy Oracles, God of His Goodnesse and Mer­cy, would have to bee written; from whence, by their excellencie, above all other, they are called Scriptures, or Writings.

1. First, that wee through patience and comfort of these Scriptures, might have firme and sure hope in God and His pro­mises, Rom. 15.4.

2. Secondly, that nothing through mans infirmity might be forgotten, of all that which ought to be in continuall remembrance.

3. Lest by the wickednesse of men, and the subtilty of the devil inciting them thereto, the holy Doctrine of God might be corrupted from the native and true meaning: and so new Do­ctrines, and new Religions brought in, in stead of that Service which we owe onely to God, and that according to His owne re­vealed Will and Word.

4. No man knoweth the thoughts of a man, but onely that spirit of a man which is within him: much lesse can any know the things of God, but onely the holy Spirit of God. The things of God, of which I speake, are either such as concerne Himselfe; or us: Himselfe; as that in His being, He is a Spirit Eternall, infinite in Wisedome, &c. In essence one; in Persons three: in His dispen­sation towards us, that in the fulnesse of time the Eternall Sonne should dwell in the Tabernacle of our flesh; that in our nature, and for us, He might make satisfaction for our sinne, that we might be restored againe to the favour of God, which wee had lost by our [Page 129] transgression, and so have hope of the full enjoying of those bene­fits which come unto us thereby, as the resurrection of our bodies, and eternall life both in body and soule. And because it was im­possible for us to understand those things, except God Himselfe had revealed them unto us, therfore it was necessary that He should vouchsafe the certaine and immutable knowledge of them by His Holy Word.

5. No Kingdome can bee ordered according to Iustice, where­in the Lawes are not manifest, and to bee knowne of every subject that will know them. But Christ is that King that is to raigne in Iustice, Esay 32.1. Therefore it was necessary that the lawes and ordinances of His Kingdome, which peculiarly is His Church, should be so published, that every one, both small and great might take knowledge of them.

6. No punishment is due but for some offence, and where no law is, there is no transgression. Rom. 4.15. So no reward is due, but either in justice for some merit above dutie, as the merit of Christ on our behalfe: or else in mercie by promise, for the carefull performance of that which is due. But neither duty, nor punish­ment, nor merit, nor mercie, can either appeare, or be such where no law is. Therefore it was necessary that God by His Word should both shew what duty He did require of us, and what punish­ment was due to the breakers of His law, and what reward was due to the observers, as the law declares. And moreover, because no man in this state of corruption by originall sinne, is able to per­forme the law of God as he ought, in perfect righteousnesse, There­fore it was also necessary in this impossibilitie on our parts, to make it knowne how wee might bee delivered from the punish­ment, by the mediation of another, as the Gospel shewes.

7. And because so great a benefit as the deliverance of man­kind from the thraldome of the devill, was never to bee forgotten: therefore it was necessary, not onely that the Church should bee prepared unto the expectation thereof; and dayly put in mind by such lively signes as the sacrifices were, the true meaning of which they were taught by the Prophets: but also when the time came that the promises should bee fulfilled, that the Church should be throughly informed and confirmed in the trueth thereof, by the powerfull doctrine, and glorious miracles which were done both by the authour and finisher of our faith; and by those who were eye-witnesses of all things which they testified to the world. Therefore it was necessary, that both before the comming of Christ, the Church should be catechised unto Christ, by the doctrine of the Law, and the Prophets; and after His comming bee fully in­structed by the Apostles and Evangelists, the Holy-Ghost evermore working in the hearts of the elect, that the things which were taught, should be beleeved.

§. 3. Hath it indeede beene the practise of the devill by his prin­cipall [Page 130] agents the persecuters of the Church, to deface the Holy Scripture, and to put out their remembrance among men? Histo­ries affirme it. Neither can the Father of lies hate any thing so much as the trueth: nor the enemie of man-kind, endeavour any thing so earnestly, as to deface that, by the knowledge whereof man may find the way to eternall life: yet great was the trueth, and pre­vailed. Then by hereticks he would corrupt it; but yet the trueth prevailed. Then hee would keepe it from us in an unknowne tongue; but yet the trueth appeared, and every man may reade in his owne tongue the wonderfull workes of God, English and Ger­manes, and French, and the rest: yet the devill had one tricke more in his budget; that seeing hee could neither deface, nor corrupt, nor conceale the bookes of Holy Scripture in a forraine tongue, whose vulgar use is vanish't among men, he would shuffle in other bookes among them, that so we might not discerne the true Mo­ther from the false. And if any question grew about the Child; traditions which wee must receive with equall affection of piety, must decide it. Strange Divinitie! Did the Church deale thus of ancient time? For you onely are wise, you onely will be the people: Shew the custome of the Church: you claime to Fathers: shew it from them. Saint Athanasius in Synops. divides the bookes of the Old-Testament (as wee) into Canonicall, and not Cano­nicall. The Canonicall, he accounts all as wee, save Esther: the not Canonicall, he accounts the booke of Wisdome, Esther, Iudith, and Tobit. The books of the New-Testament all Canonicall, hee numbers as wee; the foure Gospels, the Actes, the seven Catholike Epistles, fourteene of Saint Paul, among which following, Saint Peter, Second Epistle 3.15. he puts that to the Hebrewes; and the Revelation: Epiphanius also, Lib. de Mens. & pond. accounts the Canonicall bookes as Athanasius; but puts Esther among them: he accounts Wisedome and Ecclesiasticus, to be apocryphal, Ierom. in Prol. Gal. accounts the Canonicall bookes of the Old-Testament as Epiphanius, and as the manner of the Hebrewes was of old, they count the books according to the number of the Hebrew letters, 22. as the knops, nuts, or almonds on the golden candlestick, were 22. for the Lamentations was one book, with the prophesie of Ieremiah; and the 12. small Prophets made but one Booke, and as five of their bookes were double, that is, Iude and Ruth. 2. of Samuel. 2. of Kings, and 2. of Chron. Ezra and Nehem. in one booke; so are 5. of their letters [...] which in the end of words are thus written, [...]. But in Summe, they speake of their bookes altogether, the Law and the Prophets, as Luk. 16.29. and 31. and 24.27. Actes 24.14. and 26.22. and 28.23. And yet some-what more particularly, the Law, the Prophets, and the Psalmes; and this di­vision of the bookes of the Holy Scripture, our Lord also allowes Luke 24.44. But in this last division, the bookes are numbred 24. first of Moses 2. Foure of the former Prophets, as they call them. [Page 131] Ioshua, Iudges, Samuel, and Kings 3. Foure also of the later Pro­phets, Esay, Ieremie, Ezechiel, and the Booke of the 12. small Pro­phets. 4. The Kethubim, or holy writing, contained 11. bookes: the 5. Poeticall, that is, the Psalmes, Proverbs, Ecclesiastes, Iob, and the Canticles: three, which they called Megilloth, volumes or rolles, Ruth, Lamentations, and Esther, among which, the booke of Canticles is sometimes accounted; and 2. halfe Chaldee, which were last written: Daniel, Ezra, with Nehemiah and the Chronicles. And these holy writings they divided from the other prophecies, because they were not given either by dreame, or by vision, or by hearing a voice, or in any extasie, but were inspired by the Holy-Ghost immediately. And according to this order of the bookes of the Holy Scripture, divers Hebrew Bibles have bin lately printed: as one by Plantin in Oct. another by Hutterus in Folio, and others.

Now concerning the bookes of the New-Testament, Saint Ie­rom ad Paulin. reckons them as wee. And are not these Aramites strucke with blindnesse, that print the Bible, the decree of Trent, and those prologues of Ierom before it, that it may appeare how they set the Fathers at naught? But for the full decision of this question, let us looke unto the undoubted truth of the Scripture, & by the Scripture it selfe, let us learne what is Scripture, or the word of God. 1. Therfore concerning the books of the New-Testament, M. Luther accounted the Epistle of S. Iames to bee aridam & stra­mineam, dry as a Kix, and his followers give their reasons against it; 1. the seeming opposition which is betweene him and S. Paul, in the question of justification by faith, and by works. 2. because hee teacheth not, but supposeth onely that which is the sum of the Go­spel, that is, the redemption of the world by the death of Christ, as some men speake for Athanasius concerning the booke of Esther, that none of the names of God are mentioned therein: to which others answere that the words [...] mimmakom acher, in Chap. 4. v. 14. is for sense in that place, equivalent to any of the names of God, which the prophet did there forbeare to remember, because hee would not that any of the names of God should bee propha­ned among the heathen, with whom he lived: So also Luther held, the Revelation to be the writing of some well-meaning honest man, but not Canonical. Wherein I thinke the wonderfull wisdome and mercy of God appeared; to hide the meaning of that booke from him, lest he should be destroyed with pride, when he should see him­selfe and his ministery so alluded to therein. But let Luther and his followers in this question thinke by themselues: betweene us and the Church of Rome there is no difference, both parties holding all the bookes of the New-Testament to be canonical. The onely doubt is about the books which we call Apocryphal, of unknowne and ob­scure Authors, or strange doctrines delivered therein. In which que­stion, the Canon or rule of the New-Testament is for us. For con­cerning all the books of the Old-Testament, the reason stands thus.

[Page 132]1. All the oracles of God or Canonicall Scripture, was received in the Church of the Iewes. But none of the Apocryphall bookes were received in the Church of the Iewes. Therefore none of the Apocryphall bookes are the Oracles of God. The proposition is Saint Pauls, and he accounts it (as well hee may) the first and chiefe preeminence of the Iew, that unto them the Oracles of God were committed, Rom. 3.2. The assumption is manifest: for the Apocryphall bookes were extant onely in Greeke, which language the Iewes never used in their holy seruices. And although the booke of Ecclesiasticus were begun by the grandfather in Hebrew; yet was it augmented and finished in Greeke by the grand-child. And although the first booke of the Maccabees were extant in He­brew; yet was it not therefore Canonicall, no more than the second that was written in Greeke. So the conclusion stands sure. And if neither the Church before Christ received those Apocryphall bookes: nor the ancient Church since His suffering, accounted them Canonicall (for the Authour of the Sophisticate Cannons of the Apostles, wee receive not) upon what ground then should the Fathers of Trent presume to doe that, which neither the Pri­mitive Church, or Fathers attempted before?

2. Such another argument you have from Luke 24.27. where it is said, that Christ beginning at Moses, and all the Prophets, ex­pounded unto them all the Scriptures, the things that were written concerning Himselfe. So all the Scriptures are understood by the Law and the Prophets (as I shewed before) and yet for further explication, it is added in verse 44. the Law, the Prophets, and the Psalmes. For of all the Cethubim, the booke of Psalmes was first, and by a Synecdoche, is put for all the rest. Now to which of all these will you bring the Apocryphall bookes? By the Law you under­stand the five Bookes of Moses, which the Samaritanes, and all the sects of the Iewish Religion, except the hereticks called Nasacheans, [...]id receive. The sects of the Sadduces and Samaritanes rejected the rest; but the Church of the Iewes held all the Prophets, both former and later, with all the Kebuthim to bee holy Scripture, but the Apocrypha are reckoned with none of these.

3. A third argument from the holy Scripture against these apocryphals is from Revel. 19.10. The testimony of Iesus, is the Spirit of prophecie. But in these apocryphals which the Iewes received not, there is no prophecy, no evident testimony of Iesus that was to come. Therefore they are no witnesses of Him, no word of His. And although in the fourth booke of that supposed Esdras, there be mention of Iesus Christ, Chap. 7.27, 28. yet the false narration of things never done, and other fictions, See Master Brerew: Enq. Chap. 13. have discredited those bookes so farre, that the Papists them­selves doe not mention them in their new Canon, and vouchsafe them a place in the end of their Bibles onely, lest they should be lost. Object. But the Fathers themselves call these bookes Cano­nicall. [Page 133] Answer. And our Church yeelds they are so, in the mea­ning of the Fathers, that is, serving for rules of good life and ver­tue; but not of faith, as the holy Scriptures; and that is the questi­on betweene us and Trent.

Sect. 4 § 4. That the holy Scripture is abundantly sufficient to teach all things that belong to faith and godlinesse, is manifest by the reasons brought for the proofe of the second question. That it was necessary for us, that God, by His written Word, should vouchsafe unto us, the knowledge of His will. 1. For how could either our hope and comfort in God be firme and sure, if they were not groun­ded upon His holy promises that never faile? 2. And if no man know the things of God, but onely the Spirit of God; how could we beleeve that which is to be beleeved of Him, or hoped for, our selues? as the Trinity of Persons, the Incarnation of the Son, the resurrection of the body, &c. but by the instruction of His holy Word? 3. How could we have the true knowledge of sinne, and the punishment thereof, but by His Law; whereby He hath taught us what duty we owe to Him, to our neighbour, and to our selues? And if the holy Scripture doth thorowly instruct us in all things that we ought to doe or to beleeve, is not the sufficiency and per­fection thereof able to teach us how to be perfect in every good worke? See 2. Tim. 3.16, 17.

2. And if it might with due reverence unto God be supposed, that the holy Scriptures have not sufficiently instructed us in eve­ry thing; Yet who is he, or what is that Church that may presume to adde to His word? Proverb. 30.6. Lest if they teach things that are not to be beleeved, or command that which is not to be done, our faith be found to be foolishnesse, and our obedience be­come, if not sinne, yet without reward, as the Prophet saith, Esay 1.12. Who hath required this at your hand?

3. As the man is, so is his strength, Iud: 8.21. as his wisedome is, such are his words. And seeing it is evident by the Scripture which is given, that it was the good will and pleasure of Almighty God, to give instructions unto His Church; and that it hath al­ready been prooved, that the Wisedome, Chapter 5. and the Trueth of God, as all His other dignities, are infinite, Chapter 7. if the in­structions and directions of the Scriptures were not in every re­spect perfect and sufficient for the Church, to that end for which they were written; then the Wisedome or Goodnes of God should be defective in that which was necessary for His Church to know. But that is impossible. Therefore the Holy Scripture is sufficient.

4. If God have not sufficiently and perfectly instructed us by His word what we ought to doe, and to beleeve; then can He not in Iustice punish those defects which shall be found in our Faith or obedience, especially seeing we are not bound by any precept in His revealed will, to hearken to any traditions with that reverence as to His word, but rather are every where commanded to hearken [Page 134] to His word, and that without any adding thereto or taking away therefrom, Deut. 4.1, 2. and 5.32. Esay 8.20. sends us to the Law and to the Testimony; and if any one shall speake not according to this Word, it is because there is no light in them. So our Lord sends us to the Scriptures, Iohn 5.39. Therefore the holy Scrip­tures are perfect and sufficient to teach all things that belong by way of divine revelation, to faith and godlinesse. All the Fa­thers runne this way, and the most learned among the Schoole­men, and later Papists; as you may see them cited by Master G. Langford Enquiry after verity. § 2.

Of Traditions.

Obiect. 1 Object. 1 Against this doctrine of the sufficiency and perfection of the Scriptures, doubts are raised two wayes. First from the necessity of Traditions: Secondly, for that it is supposed that some bookes of the holy Writ are lost. For the first, it is ma­nifest, even by the reasons that are brought for the sufficiency of the Scripture. For if it were alwayes necessary, that the service of God in His Church should be according to His owne commande­ment, and direction; it must follow necessarily, either that the Scriptures should have beene given even from the beginning of the world (for the Church of the redeemed began in Adam) or else that the seruice of the Church, was onely according to tradition. The first is apparently false. For Moses was the first inditer of any Scripture, and that after the deliverance out of E­gypt, which was after the Creation of the world 2513 yeeres. Therefore the second followes of necessity, that Traditions were necessary.

Answer. This is a wilfull mistaking of the question, which be­ing about the sufficiency of the Scriptures, must needs be limited to the times since the Scripture was given. But Moses was not the first inditer of the holy Scripture; but God Himselfe, who had first written His Law in mans heart, did secondly write it in two Tables of stone, with His owne hand, in mount Sinai. And thirdly againe when the Tables of the Covenant were broken; this was the first of all that which we call holy Scripture. After which time God taught Moses the Originall of the world, the sinne, and redemption of mankind, the order of times, and whatsoever was ne­cessary for that people to know, and to doe. And although it bee most true, that the faith and seruices of the Church before the law, was onely according to tradition; yet because those traditions were not kept as God had taught them, God brought upon the world of the ungodly, the Flood. Yet even within foure hundred yeeres after the Flood, by the craft of the devill, and his new revela­tions, the best among men became Idolaters, as it is manifest in [Page 135] Iosh. 24.2. And therefore God gave Ordinances and Lawes by Moses in writing, to the obseruation of which, the whole Church of Israel was bound, without any addition thereto, or taking away therefrom. Deut. 12.32.

Obiect. 2 Object. 2. But traditions may be necessary for the Church, as well since the Scriptures were written, as before; as Saint Paul 2. Thess. 2.15. exhorts them to hold the Traditions which they had been taught, whether by word or by Epistle. So the Councill at Trent, Sess. 4. Can. 1. commands them to be received as the holy Canonicall Scripture.

Answer. The word Tradition there, is doubtfull. For either it may signifie at large, any thing that is delivered, either by word or by writing; and that may be any fundamentall trueth, according to the holy Scripture; as Saint Paul meanes in that place: as Saint Athanasius, Epist. ad Adelphium, & de Incarn. Contr. Samos. calls it [...], an Apostolicall Tradition, and [...], the faith delivered by tradition, that God was manifest in the flesh: or else it may signifie any canon or rule, for the ordering of things indifferent in Ecclesiasticall policy, wherein all things ought to be done in order. And in these two sences traditions are to be held: the first in obedience to God and His trueth, as we re­ceive the Apostles Creed, and as you read in the Note on Chap. 33. § 2. N. 4. how Hosius speakes of the coessentiall Persons of the Trinity, as a tradition from Christ to His Apostles, and from them to us; the second for peace, and avoiding of divisions in the Church; as to kneele at the holy Communion, rather then to sit, or to stand; though none of all these gestures be essentiall to the Sacrament. In the third place, Traditions may signifie any rule thrust upon the Church, as necessary to be beleeved or obserued quite besides, or contrary to the word of God, for conscience sake toward God; that Priests and Nunnes may not marry: which things, though they be brought in as Apostolicall, or Ecclesiasti­call Traditions, yet by the rule of Saint Paul. 1. Tim. 4.1, 2, 3. they seeme rather to leane to the doctrines of devills, beleeved by such as speake lyes in hypocrisie, and have their consciences seared.

No part of Holy Scripture lost.

Obiect. 3 Object. 3. ANd if Traditions might therefore seeme to be ne­cessary, because it is yeelded by some of the Fa­thers, that some of the Canonicall Scriptures are lost; by whose reasons, or authority, some of the later writers have strayed after them; yet this will nothing at all support those unwritten verities. For it is utterly denyed, and that according to reason, and the word of God, that any part of the holy Scripture is perished. 1. For [Page 136] can we thinke that it stood with the goodnesse of God, to give His Word to His Church, for comfort and instruction; and stood it not with His providence to preserue that Word, that it should not perish, but accomplish that thing for which it was sent? Esay 55.11.

But divers objections are brought hereto, as you may see in the author G. Langf. forenamed in the 4. §.

1. The booke of the warres of IEHOVAH, is mentioned, Numb. 21.14. but not extant. Therefore some part of the holy Scripture is perished.

Answer. It ought first to be manifest, what this booke was: but in briefe, the bookes of the Chronicles of the Kings of Iudah, and of the Kings of Israel, are often mentioned in the bookes of Kings, and Chronicles; yet were not those bookes therefore holy Scripture, written by the Prophets, but rather by the Recorders or Secretaries of state, appointed for that purpose; as the histories of other king­domes are, or ought to be written; and of this ranke may that booke mentioned by Moses, seeme to be. For it is not necessary that all writings mentioned in the holy Scripture, should be holy Scrip­ture. For the Poets, whose writings Saint Paul mentions, were but Heathens: and Iannes and Iambres (as profane writers call him Mambres) are no where mentioned in holy Scripture, but onely 2 Tim. 3.8.

2. A second doubt is from that which is in Ioshua 10.13. and 2 Sam. 1.18. where mention is made of the booke of Iasher; where­to, though some according to the interpretation of the word just, or upright, will have the sence of that text of Ioshua, Is it not recorded by him, whose writings are upright and true? as it is said, Iohn 21.24. This is the Disciple that testifieth these things, and we know that his testimony is true: yet because the booke is mentioned in times a­bove 390. yeeres distant, it seemes to me rather to be some Liger, or booke of record, wherein such memorable things were written by the appointment of their Synedrion; as might serue for remem­brance to future ages; for that Synedrion, or great Councill of 70. Elders, instituted by God under Moses, Numb. 11. never failed so long as their state lasted.

3. The writings of the Prophets themselues, as of Nathan, and Gad, mentioned in 1 Chron. 29.29. of Ahia, and Iddo, 2 Chron. 9.29 of Iehu, 2 Chron. 20.34. are utterly lost.

Answer. Not so: For as it is manifest, that all the things writ­ten in the 2 of Sam. were done after his death: so likewise may we very well thinke, that both the bookes of Iudges, and Ruth, 2 of Samuel, and the two bookes of Kings (for some give the Chronicles wholly to Ezra) were written by divers Prophets, whom God raised up in all the ages of that Church, to bee inditers of His Word, and were as Saint Luke saith, [...], eye-wit­nesses of the things which they recorded, and these Prophets [Page 137] here mentioned, with others, were the Authors of those bookes.

4. But some texts are cited in the new Testament, which are 1. not found in the old, as that in Matth. 2.23. Hee shall be a Na­zarite: or else are, 2. not found in the Author cited; by which we may thinke, that some booke of his is lost: as that which S. Mat­thew cites out of Ieremy, Chap. 2.17. is not found in all that booke, 3. Moreover S. Paul remembers the word of our Lord, Actes 20.35. which is no where extant beside. 5. And the Epistle to the Laodiceans, mentioned, Coloss. 4.16. is utterly lost. For that sche­dule which is found here and there, is rejected by every one, as un­worthily to be remembred by the Apostle.

5. Iude likewise cites the prophecie of Henoch, which is not found except in the Talmud.

Answere 1. Some referre that of Matth. 2.23. to Esay 11.1. The Branch that should grow out of the roote of Iesse. But it is more fully verefyed in that which is written Iud. 13.5. Where Sampson the Figure that should begin to save Israel, is a Nazarite un­to God, and Hee much more which is separate from sinners, and should perfect the deliverance of all the Israel of God, and the text cited by the Evangelist may not onely intend both these, but whatsoever else, either the Law or the Prophets understand by the figurative snow-white puritie of the Nazarites, Lam. 4.7. and is therefore cited in the name [...] of all the Prophets.

2. The other citation in Saint Matthew, where one Prophet is named by another, doth not prove that any booke of Ieremiah is lost: neither was it of any ignorance or forgetfulnesse in the Evan­gelist; or yet mistaking of them that have copied out that booke; but because that the seed of the Woman, so long expected, was now to come into the world, it may be that Zachariah, by inter­pretation, Remember the Lord, is now, Ieremiah, exalt the Lord, who never ought to bee remembred without his praise, especially in the per­formance of that inestimable benefit for man-kind.

3. Concerning that which is cited by Saint Paul, Actes 2.25. If he had that which he cites by the suggestion of the Holy-Ghost, as wee may well thinke: or that the saying of Christ was in fresh re­membrance with them that heard it: it is not therefore to bee concluded, that S. Paul cites it out of any booke now lost, see­ing he might receive it from those Disciples which had heard it.

4. And as to that Epistle to the Laodiceans, it is but a com­mon errour, that S. Paul makes mention of any such; but hee per­swades the Colossians for the better understanding of some passages in the Epistle written to them, to read the Epistle sent from Laodicea to him, and that they of Laodicea, should read that which he sent to the Colossians, as containing doctrine and instruction fit for both the Churches to know and doe.

5. And if Saint Iude were taught of God, that Henoch had so prophecied, though the prophecie were never written; or if he ci­ted [Page 138] it from any booke which went under the name of Henoch, if no­thing in the booke were Henoch's beside this prophecie; Saint Iudes citing doth not make the booke Canonicall Scripture, no more than S. Pauls citing the heathen Poets: or if S. Iude had it onely by tradition that Henoch had so prophecied, how doth it make for the question? For it is not said, that all things are false which are delivered by tradition: but that in the matiers of the faith and doctrine of the Church, those traditions have no force or credit, which are contrary to the truth of God, revealed in His Word.

5. But it is yeelded, that though some part of Scripture be lost; yet that which remains, is sufficient, and containes all things necessary.

Answere. Our Lord saith, Luk. 10.42. That one thing is ne­cessary, which in Iohn 17.3. he confesseth to bee this, To know the Father the onely true God, and Iesus Christ whom he hath sent; and ac­cording to the necessitie of this one thing, the 3. Chapter of Gen. with the 53. of Esay, and any one of the Gospels might seeme suf­ficient. And in this sufficiencie onely wee dwell hither-unto. But because S. Peter saith, 1. Epistle 1.11. that the inquest of the Pro­phets was not onely concerning the saluation of the soule, but like­wise what times, and what manner of times they should be, where­in the sufferings of Christ should bee fulfilled, and the glories which should follow thereupon: and because both the suffe­rings of Christ, and his glories are to be accomplished, not onely in Himselfe, but also in His Church, as they were prefigured in all the types that were of Him, in the Church under the Law: and that God the Lord doth nothing, but He revealeth His secret unto His seruants the Prophets, Amos 3.7. when wee shall grow past milke, and be able to digest stronger meat, when wee shall un­derstand how the Law and the Prophets are to be fulfilled, to every jod and title contained in them, Matth. 5.17.18. when wee shall be able to apply every text to the proper time and meaning, accor­ding to the perfection of the uttermost understanding thereof: then shall we see that the Law of the Lord is a perfect Law, and His Statutes and judgements are sweeter then honey, and the ho­ney combe: then shall the Church see and know, that nothing in the whole body of the Holy Scripture is either superfluous, or that any word, letter, or prick therein might bee missing.

Sect. 5 §. 5. That the Scriptures are come unto us as they were at first delivered to the Church by the Prophets and Apostles, that were the Pen-men thereof; it may be manifest by those reasons which are brought for proofe of the former question.

1. For if God, who is praysed for His trueth, in that Hee hath magnified His Word above all His Name, Psal. 138.2. hath not preserved His Scripture, intyer from the corruption of man, from the alteration, addition, or taking away that they might make: what comfort or certaine instruction can wee have thereby? What assurance of hope by those promises of which wee are not sure whe­ther [Page 139] they be the promises of God, or the imaginations of men? Thus the end for which God of His goodns gave those Scriptures should be frustrate; and man in that incertainty nothing furthered toward eternall life. Thus the Church should fayle in the duty and faithfull performance of that trust which she owes unto God, in preserving that treasure which was committed to her charge and safe keeping. But these things are not to be granted. And there­fore the Scriptures are come unto us in that integrity or purity in which they were at first delivered to the Church: they of the old Testament in the Hebrew tongue; they of the new in Greeke.

2. The constant consent of all the doctrines and promises con­tained in the Scriptures, the efficacie and power of that Spirit which is manifest in the deliverie thereof, are evident proofes, that the Scripture is still in that purity in which God gave it unto the Church. And although God in those Scriptures have vouchsafed to apply Himselfe to our understanding, and as a nurse, to lisp with her infant; yet so much is the foolishnesse of God wiser than man, and the weaknesse of God stronger than men, 1. Cor. 1.25. as that it is still manifest in the whole body of the holy writ, that nothing of humane drosse is mixt there-with; but that His Word is still as before, pure as silver, that hath beene tryed seven times in the fire.

3. This fire is that dampish smother-fire of heresies, which the devill did kindle among his brands: among whom, though some rejected the authority of sundry bookes of Holy Scripture, as Marcion and others: some corrupted the sence thereof by Alle­gories, and forraine interpretations, as the Origenists, See Augustin de Gen. ad literam: others by wresting it from the native sence, to the supportance of their owne heresies: yet the Church which conti­nued faithfull in the doctrine of God, constantly with-stood all these attempts, and ever maintained the sincerity, as of the doctrine, so of the Holy Scripture, on which it was founded. And because the Scripture is either of the old, or of the new Testament, it is fit to speake to each of them in particular.

4. And first, concerning the old Testament, it is manifest that the Church of Israel, whose hope was set on that Messiah that was to come, had no cause to corrupt the text of the holy writ; but ac­cording to the promises which they had in the Law, and in the Prophets, the expositors thereof, so to hope, that He should be such a deliverer and Saviour, as was promised; by which hope they were bound to preserue the Scripture in all integrity, that they might see the full accomplishment thereof when He was come.

5. Beside the Priests, whose lips should preserue knowledge; and at whose mouth they should seeke the Law, Mal. 2.7. there was from Samuel unto the dayes of Ezra, a perpetuall succession of Prophets, who could not in any wayes have endured so great a cor­ruption uncontrouled, as that the Word of the Lord should be [Page 140] changed or depraved. And although the Scriptures before the time of Ezra had beene corrupted, yet he being a Prophet, a Priest, and a perfect scribe of the Law of the Lord, and of the Statutes of Isra­el; that had prepared his heart to teach the Law of God, and His statutes and judgements, Ezra 7. who changed the forme of their Chaldean, or Samaritane letters, for those which are now in use: hee (I say) would have taken away all such corruptions or changes, as had come to the Holy Scripture, if it might bee imagined that any could come in the time of the Prophets that were before; as far as the diversitie of Copies gave them light.

Of the Israelites care in writing the Scriptures, and of the Masôreth.

6. MOreover that exceeding care and diligence which the Scribes were to use in writing, is sufficient proofe that the bookes of the old Testament are come to us in that purity in which the Church received them: which care, how great it ought to bee, you may see by that which their Doctors have recor­ded. Henry Ainsworth Aduertisement, n. 3. cites out of Rambam, Sopher Torah, Chap. 7. and 10. thus much. If the booke of the Law doe want but one letter, or have one letter too much; if one letter touch another; if the forme of any letter be corrupted; if the word which is full, be written defective; or that full which is defective: if the word of the margent be written in the line, or that of the line in the margent, the Booke is not allowable to bee read in the Syna­gogue, neither hath it the holinesse of the Booke of the Law at all; but is a booke on which Children may learne. To this purpose you may take that which you read in Shickard. Prodrom. in Bechi­nah happerushim, Disp. 1. cited out of the booke Sopherim. Chap. 1. Halach. 1.4, 5. by which you may see with what a superstitious care (if any care could be too much) they regarded the writing of the Booke of the Law, wherein nothing might bee blotted, nothing scrap't out, neither might they write it in any Parchment or Ve­lam, but such as was of the skinnes of cleane beasts: in Parchment on the fleshie side; in Velam, on that side which had the haire; And if this ordinance were changed, they read not in it. And this was the manner: Because the lines being written in length, accor­ding to the bredth of the skinne, as in an Indenture, might bee troublous to finde; they divide the skinne into certaine pages, which in Iere. 30.23. are called [...] dlathoth, which wee inter­pret, leaves, because they were like the leaves of a doore, and may fitly bee termed pages: neither was it lawfull to write it with a coale, or with Inke wherein was either Gum or Coperas, and all this (say they) by the Tradition of Moses on mount Sinai. Then with what respect they used the Booke, being writ­ten, [Page 141] you may see in Oseh Torah. Chap. 3. Halach. 10. and in Anthony Margaritha a converted Iew, in his booke of the Iewish faith, and others. They touch it not but with washed hands; neither doe they take the rolle by the midst, but by the margent, and that onely with the right hand, for which they bring Deut. 33.2. At His right hand was a fiery Law. No man may lay it on His knees, nor leane upon it when he reads, nor read it as other writings, &c. lest the ho­ly Bookes grow into contempt; no man may sit upon the fourme or bed on which it lyes, nor lay it towards the beds feet, nor lay other bookes upon it; and their reason, for that the whole Law is holy, and that every letter therein, containes infinite wisdome; and that God hath more care of the Letters and Syllables of the Law, then of the starres of heaven. And that this care was not onely of the bookes of the Law, but likewise of all the holy Scripture of the old Testament indifferently; you may know by that infinite diligence of the Masôrites, who to the intent, that the purity of all the holy Text might be preserued intier, numbred in the whole Bible, the Verses, the Words, the Letters; and of them, the com­mon, and the finall; and what verse, what word, and letter, was the midst of every booke: and among the Letters, they noted how ma­ny times every one was found in every booke; if any one were big­ger, or lesse then the due proportion, or higher then the rest; or pointed extraordinarily: what holem was with vau, and what with­out it; what hirick was written with jod, and what not; what space was more, what lesse, betweene the paragraphs: when two words were to be read as one; when one as two: when the letters in the midst of a word should be transposed, and that which was in the end of one word, to be put to the beginning of another, with many such obseruations which you may read in Shickard cited before De Masôreth pag. 45. &c. So that no corruption or alteration could come into the text of the old Testament, but by these rules of the Masôreth it might be easily detected. Neither is this Masôreth wonderfull onely, for the infinite diligence and paines that was used in the compiling thereof, but also venerable for the Authors, which by the authorities of the Hebrewes, were Ezra, and the Prophets of his time, which were called the men of the great Synagogue, or more truely, the great men of the Synagogue, Haggai, Zachary, Malachy, Daniel, Hananiah, Misheel, Azariah, Nehemiah, Mardoche, Zorobabel, and of the most wise and lear­ned among the rest, to the number of 120. For this could not be the worke of one man, or of one age. And although the succession of the Synagogue still continued, in some sort; yet by reason of the many warres and troubles, after their returne from Babylon, even untill the last ruine of their nation by Adrian, about the yeere after the death of Christ, one hundred, this worke was often at a stand, and not fully finished, till about the yeere five hundred and tenne, after the Incarnation. Whereupon, those Masôrites [Page 142] are by some, unduely thought to bee the first Authors of that worke.

6. Also the whole Art of the Kabalists, in high esteeme among the Hebrewes, above all others; without this purity of the holy Text, were either nothing worth, or rather in it selfe, nothing at all. But the argument from hence, to proove the purity of the Scripture, among the common sort, for whom I write, would not be easie to be understood. Therefore I referre them that are desi­rous to know further hereof, to the author forenamed, pag. 60. &c. to Iohn Reuchlin, and others that have written of that Art. For by this which I have already said, I thinke it is cleare, to him that is not wilfully blind, how farre it was from the Church of the Iewes, to offer any sacriledge to the Booke of God; who with such infi­nite paines and care, have wall'd in that holy ground, lest beasts should breake into it.

7. 1. And for further proofe, that the Hebrewes were the faith­full Library-keepers of that booke, as Saint Augustine calls them; you may take the testimony of Saint Paul. 1 Tim. 3.15. where hee calls the Church, the pillar and stay of Faith: not that in an impli­cite and ignorant faith, we should hold it sufficient to beleeve as the Church beleeves; but because the Church had evermore, true­ly and faithfully, preserued and followed the trueth of God, revea­led in His Word, as it had received it from Him at the first. And if this be true of the Church in generall, it must needs be most true of that most ancient and publike Church, first chosen from all na­tions, by whom the Name of the Lord should be called upon, from whom the word of the Lord was to proceed to other nations, Esay 2.3. whereas the Church of the Gentiles was then so lately called, as that it could give no proofe of it selfe, to be worthy of such ho­nourable titles. 2. Moreover, in the second Epistle to Tim. 3.15. he saith, That the Scriptures are able to make a man wise unto saluation, through the faith which is in Christ; But how shall we be assured of this, if we be not first perswaded, that they are free from corruption? 3. And why should our Lord send us to search the Scriptures, which were then onely the Old Testament, there to find eternall life, if in stead of the trueth of God, we should there find the falshood of men? See Luke 16.29, 31. and Iohn 5.39. 4. And that which is above all proofe, is, that testimony which our Lord Himselfe gave to the teachers of that people, who are accused of such treason against God. For He reprooving their faults, and shewing how the Law did bind the thoughts and intents of the heart, as you may read Mat. 5. Lu. 6.27. and elsewhere: yet doth nei­ther He, nor any of His Apostles, at any time, lay this sinne to their charge, that they had corrupted the Word of God, otherwayes then by their traditions, or by their peruerse interpretation thereof: but rather commands His hearers, to follow that which they taught sitting in the Chaire of Moses; that is, teaching according to the [Page 143] Law as Moses delivered it: which they could not doe, if it were corrupted from that purity which it had at the first. And they that are acquitted by such a Iudge, ought certainely to be held free, by all them that reverence His judgement. 5. Now among these were many who did beleeve, besides many thousands of other Iewes which were obedient to the faith, as it is manifest Act. 6.7. and 21.20. And moreover, the Christians of the Gentiles, having with that glorious gift of the Holy-Ghost, received the gift of tongues, as you may reade Ast. 10.45. and 19.6. and 1 Cor. 1.7. were able both to understand the Scriptures in their native language, the He­brew tongue, and also able to judge if any falsifying of the Text had beene made: by all which it is manifest, that neither the be­leeving Iewes would have offered, nor the Gentiles have received any mans forgery, for the trueth of God: and so it is mani­fest, that the Iewes were the faithfull keepers of those holy Treasures.

Objections, against the purity of the Old Te­stament; of Keri and Cethib; and by the way, of Mishna and Talmud.

Obiect. 1 Object. 1. BVt it is plaine, by Galatinus, lib. 1. cap. 8. that many corruptions, which they call ticcun Sopherim, or cor­rections of the Scribes, have crept into the Hebrew Text.

Answer. The Sopherim named of [...], Saphar, which signifies, to tell, or number, doeth especially meane, those Masôrites of which I spake even now, for their exceeding diligence in numbring the Letters, as I spake. And this objection is brought in by two or three of those later Iewes which they call Talmudijm. For there be three sects of them; that the greatest, who, beside the Scriptures, hold the doctrine of the Talmud, to be authenticall. The second is of them, who hold all the Scriptures of the Old Testament only, to be of full authority; The third, who hold onely the fiue books of Moses to be held and beleeved, as I spake before of the Samari­tans. What this degenerate brood of the Talmudists hold of the Scripture, you may perceive by their homely comparison, cited by Shickard, pag. 6. The Text of the Bible is like water; the Mishna, as wine; the Talmud, as condite: and againe, see the like blasphe­mie. The Law is like salt; the Mishna like pepper, and the Tal­mud like spices, and blessed is he that spends his time in the Tal­mud, so that he doe not utterly forget the Bible, nor the Mishna. And of these worthies are they that make the objection; who as they hate our holy Faith, and inly enuy that knowledge which the Christians have whereby to uphold it against their impudency; so [Page 144] would they shake the foundation thereof, by making the Scripture to be full of uncertainety.

Obiect. 2 Object. 2. I, but some learned among the Christians, side with them.

Answer. Tis true, that to make the vulgar translation onely au­thenticall, and that subject to the Popes correction, that he might be Lord of our faith, and bring in a new gospel more profitable for him, as he endeavoured by the Franciscans, See Ia. Vsher de success. Eccles. cap. 9. Galatinus Lindanus, and some other Papists, sway with the degenerate Apellits; but others, more learned then they, in the Romane Church, hold with us, the integrity and purity of the holy Scriptures, in those languages wherein they were writ, as you may read in G. Langford, § 5. But wherein is this corruption? Galatinus loco citato, brings it to three heads. The first is the chan­ging one letter for another; The second in changing the pricks, or vowells; The third in their Keries, or marginall readings, for the Cethib, or word written in the line. And these changes they make (say they) not out of any ill meaning to corrupt the Text, but to cleare the meaning thereof to their understanding. But can any meaning be worse, then to adulterate the trueth of God? you may see what he meanes in the rest, by the first example, which he brings in Mal. 1. vers. 13. [...] hippachtem otho; ye snuffed at it, that is, you grudged to offer that which was good for a sacrifice: where some, for otho, at it, would have [...] othi, at Mee, saith the Lord, because God Himselfe was grudged at, when for the good, they offered that which was naught. But cursed be the deceiver, which hath that which is good, and offers that which is naught to God. And thrice cursed be the ravenous impropriator, that takes away all, and leaves nothing for God. Of the change of words, by reason of the vowels, he brings onely two examples; one out of 2 Sam. 16.12. [...] beeini, which Pagnin translates, ad afflictionem meam, or mine affliction, as Hutterus makes it of [...] anah, to afflict; but Montanus, of [...] ain, an eye, and turnes it, in oculum meum, upon mine eye, as the Targum translates it, the teares of mine eye, and this is the Keri, or reading in the margent, for that in the line, [...] beeuni: but nothing of this will serue Galatinus, but he from his Talmudists, will have it [...] beeino, The Lord will looke on his af­fliction, quite contrary to Davids meaning, when Shimei vaunted over him. But both this, and the other example which he brings, are of those Keries, or marginall words, which are read in stead of the words in the text: so his division should have had but two parts.

Of these Keries (as Elias Levita saith, he told them more then once or twice) there be in all the Old Testament 848. of which, many belong onely to the first grammar of that language: as if in English you should write, When you be come together, and in the margent, write, Yee are. 2. Some words are for clearing the [Page 145] sence, and are as short commentaries upon the Text. 3. Some for avoiding of words harsh to the eare; as when the Prophet in indignation, or mockage, or tyed to relate anothers speech uses such termes as seeme needfull to be sweetned by other more usuall words. You may take an example of both these, 2. Kings 18.27. where the Prophet as a faithfull Historian repea­ting the words of Rabshakeh, hath that which hee spake, [...] le ecol eth choraihā, ulishtoth eth Sheyenayehem immacem: which our English translates, that they may eate their owne dung, and drinke their owne pisse with you: the word choraiham, their dung, hath the derivation of [...] Chor, that hole from which it comes out: and the word Sheyen­aiyehem, their changes, of [...] Shanah, to change, meanes, their urine which they should drinke, and pisse out, and then drinke in againe; whereby the railing Rab-scab, would be as bitter as he could. But for the first of these, the margent hath a more mannerly word, [...] dzoatham, that which comes from them, and for the se­cond, by way of exposition, [...] meimei raghleihem, the water at their feete, and these are read for the words in the line. Translators have little or nothing to doe with the Keries of the first kind; in them of the last, they usually take the word in the margent: In the second kind, they take the word in the line, or that in the margent indifferently; because the Keries or marginall words are both of the ancient Iewes, and learned Christians, held to be of divine authoritie, as they in the text; as you may see it made m [...]nifest by Henry Ainsworth's Aduertisement, n. 7. where by sundry examples he shewes, that the word which in one Prophet is put in the margent, is by another put in the text. Moreover the most ancient translators, even from the 70. which were almost 300. yeeres before Christ (if that which is now extant be any rem­nant of it) and that Chaldee of Ionathan, who is said to have beene the disciple of Hillel, which lived, as some write, 100. yeeres before Christ, and all that have followed after these, have translated some­time after the margent; somtime after the line, & often-times have noted both, as you may see in many instances in the place cited.

And that which is above all, the Pen-men of the new Testament use in some places, the word of the margent for that in the line. So that Galatinus with his late Rabbins, may still sleepe upon the pil­low of their owne dreame. For nothing of the Talmud was gathe­red together till about the yeere of Christ, 150. when one Rabbi Iudas compiled into one volume, the expositions on the law and the Prophets, which other Doctors had written, some before, some af­ter Christ, which Booke hee called Mishna, a copie, or second rea­ding, and divided it into Six Sedarim or orders. Some 200. yeeres or more after him, Rabbi Iohanan, or Iohn, gathered the Tal­mud, or Doctrinall of Ierusalem, out of the writings of such Rab­bins, as wrote after the other: and this Talmud is but a commenta­ry [Page 146] on the former Mishna. After him likewise, about the yeere of Christ, 500. Rabbi Asse made a further collection of the Babylonian Talmud; of speciall use among the Iewes. Both these Talmuds are full of fables and idle fictions, to the depravation of the trueth of God: But about the yeere, 1200. Rabbi Moses ben Maimon, thence called RaMBaM, and Maimoni, gathered out that which was good, and any way availeable for understanding the rites and ceremonies of the Law, and left out those fooleries of which the Talmuds were full, and therefore Postellus said rightly of him, that hee is Instar omnium. For further knowledge of which things, you may read Galatinus, H. Ainsworth, Shickard, P. Ricius, and others. Now if neither the Talmud, nor the Mishna were extant of so long time af­ter Christ, how could the writings there cited, being in private hands, bring in any publike corruption into the text of the Scrip­ture, which long time before that, had beene delivered safe and in­tire into the hands of the Church of the Gentiles? But although it be yeelded unto, that either the Masôrites, or the Talmudists, or the Cabalists by any private notes of theirs, or their expositions, have corrupted either the text, or native meaning thereof; yet doth it not therefore follow that the Nation of the Iewes have accepted these corruptions, much lesse that they hold them of divine autho­ritie, as they doe the marginall Keries; and yet much lesse can it be made to appeare, that the Translators of the Christians have at any time accepted of any such notes, no more then we heretofore ac­counted the notes on the Geneva Bibles to bee Canonicall Scrip­ture.

But you will aske, when those Keries, or marginall readings (for they are alwayes read for the Cethib, or word written in the text) came to the Holy Scripture?

Answere. The most voyces are for Ezra, that he having care of the Ecclesiasticall policie, and especially of the integritie of the Holy Scripture, in conferring the copies, and the differences among them, noted such as hee thought fittest: and that the Copies might not differ any more, began that Masôreth, of which I spake. But Galatinus, Lib. 1. Cap. 8. saith, that this is a lewd lie of the later Iewes; for then they should not have beene called corrections of the Scribes, but of Ezra; yet hee confesseth that they were long before the time of Christ, seeing Ionathan the Author of the Chaldean translation, doth often-times translate, ac­cording to the margine; yet will he not have Ezra the Author of them, for then he durst not (I thinke) so saucily refuse them, or for them the Cethib, as errours and corruptions of the text, as hee doth. But Shikkard, as he cites the common consent of the anci­ent Hebrewes, puts it constantly upon Ezra. That with much care and diligence he got divers copies of the Scripture, compared them with those that were authenticall, and noted them as you heard.

1. But if there were any copies that were authenticall, what nee­ded [Page 147] this superfluous diligence? 2. Beside, what could 70. yeares of the captivitie doe to corrupt so many copies, when they had in the captivitie so many Prophets? As Daniel, Ezechiel, Ezra; beside so many worthies as you read of in Daniel and Ezra: and Ieremiah a­mong them that were left at home? Especially seeing a copie may continue many seuenty of yeeres, as you read in Rambam of one of 700. yeres, in his time, and Cunaeus cites the Chronicle called Iucha­sin, concerning a Bible written by Hillel, betweene whose times were 900. yeeres; and yet more, the learned Patrick Young, assures us of a beautifull Copie of the whole Scripture, written by Tecla, in the time of the first Councell of Nice, at this time extant in his Majesties Library, Praef. in epist. Clementis ad Corinthios. 3. And that which is most of all, to proove that Ezra was no Author of the Keries, in the Bookes of the Scripture, written before his time, is this. That as almost none of the Scripture written be­fore him; so none of the Bookes after the captivitie, except per­haps Malachi, are without them: Did not Ezra, Daniel, Zachary, Haggai, know their owne meaning? Were they not able to ex­presse it? Yes. You will say then, what needed those Keries in their Bookes of the Chronicles, and those that beare their owne names, written by themselues? I speake not this to uphold that fancie of Galatinus, that these corruptions of the Scripture (as he the admirer of himselfe, ignorantly termes them) were made by the Iewes after Ezra, and before the time of our Lord: for could such treason be wrought against God and His trueth, as to peruert His straight waies, and His words, and would not His Sonne, who ever honoured the Father, and did that which was pleasing in His sight, so much as reprove it, not once say, sinne no more? Nor doe I say it to contradict them who could find no Critick of the books of the Bible before Ezra: but to justifie the trueth: That the Pro­phets by the revelation of that Spirit by which they wrote, were e­very one of them the authors of those Keries or notes in their owne bookes, as the Doctors, in Talmud Babeli in Nedarim, or treaties of vowes, Chap. 4. fol. 37. b. affirme. The word read, and not writ­ten, (that is the Keries which are read from the margine, and not written in the text) and written and not read, are the tradition of Moses from mount Sinai, and they explaine it so: Moses received in Sinai, and so delivered it to Israel. An example or two by the way will guide us well. It is said, Gal. 3.19. That the Law was ordained by Angels: as ministring Spirits (by the divine appointment) to Moses the Mediator of the old Covenant. He received it by voice, and although the eare doth judge of words, as the mouth doth taste the meate; yet where the meaning of the words was doubtfull, there it was necessary for him so to write, as in Exod. 21.8. the word [...] lo not, and [...] lo, to himselfe, have no difference at all in sound, but onely in sence. Our last translation followes the margine, If she please not her master, who hath betrothed [Page 148] her unto himselfe: others thus; If shee be ill in the eyes of her master, that he doth not betroth her, &c. The sence is every way excellent, and the Law most just: and who shall presume to understand the Law better than Gods owne Secretary that writ it, or to alter that hee hath written? So [...] Ieish in Gen. 36.5. and 14. is in the margin, [...] Ieush, and is so written in the line, verse 18. In verse 40. Duke Aluah is in 1. Chron. 1.51. Duke Aljah, and Aluah in the margine. I brought before the reasons which are alledged for the marginall readings, and now you call for a reason of the diffe­rence in the text. For if (say you) the text bee not faulty, what needes the wordes in the margine? If the margine bee right, then mend the text.

Answere. Neither the one, nor the other is faulty, but both of God: and if matier of knowledge, or instruction, or comfort, be in one, which is not manifest in the other; why should God want of His praise? Or the Church be deprived of that benefit which it might receive by both, when God shall vouchsafe to make the mea­ning of both to be fully knowne? Moreover the letters of the He­brew tongue are all numerall letters, and He that in His infinite wisedome made all things in number, waight, and measure, doth also governe all things in number, waight, and measure, to bring forth every thing in their appointed times and places. And seeing He doth nothing which he doth not reveile to His seruants the Pro­phets, and that it is necessary that the Scripture be fulfilled in eve­ry perfection, as of the things to bee done; so of the numbers of times, and persons whom they doe concerne: Therefore although wee cannot yet see how these things should be, yet when the time is come that every secret shall be knowne, Matth. 10.26. Then shall the Church glorifie God in this behalfe. The number of the word [...] is 390 of [...] 386. So the words with their consignificant numbers are taken into their places, as they fit the prophecies there intended. And for this cause as Menahem declares it, it is not law­full to write the bookes of the Law, which are for the use of the Sy­nagogue, which with so great solemnitie are shewne to all the peo­ple on expiation-day, with the vowels or pricks, because all possi­bilitie of understanding and interpretation may bee conceived by the substantiall letters of the words, which by the vowels might be tyed to one onely meaning. If you see this explained by the Scrip­ture it selfe, you will both beleeve & understand it better. Take then that word of Ps. 16.10. Thou shalt not give thine Holy one to see corrup­tion: which text in Act. 2.27. and else-where is brought to prove the resurrection of Christ, before His body should be corrupted in the grave; and is applied unto Him peculiarly, as to the Prince of our peace, and the Author of our full redemption from sinne and death, and therefore is the word with the vowels onely of the singular number. Yet because therein (as Plantin and the best printed copies expresse it) is a jod ר which without the vowels [Page 149] may bee read as a plurall [...] Chasideica, thy holy ones, for [...] Chasideca, thy holy one: thereby is secretly a hope given to the faithfull, that they shall not for ever dwell under corruption, but that by the vertue of His resurrection they shall rise againe, as Saint Paul saith, Ephes. 2.5, 6. That God hath quickned us together with Christ, and hath raised us up together, and made us sit together in heavenly places, in Christ Iesus. And againe, 1 Thes. 4.14. If we be­leeve that Iesus died, and rose againe, even so them also which sleepe in Iesus, will God bring with Him: For the dead in Christ shall rise first, vers. 16. but the rest of the dead, in Saint Iohns vision, Revel. 20.5. lived not, till the 1000. yeeres were finished. And this I thinke is suf­ficient to shew, that the Scriptures of the Old Testament are come unto us as they were at first delivered to the Church in the He­brew tongue.

8. Concerning the integrity of the New Testament, lesse questi­on will be, if we shall first put that which must needs be yeelded unto, that through the diversity of copies, and carelessenesse of the writers, divers differences are found: But although in that booke, set out in folio by Robert Stephan 1550. the differences (I thinke) are not fewer, then the divers readings in the Old Testament, yet are they not such as make any change of the sence at all, except such as all will confesse to be the fault of the writer, as [...] for [...] Rom. 12.11. and these are very seldome found. Then concerning that which some others bring, for the vulgar edition of the Latine to be authenticall: if upon better view, they will be content, where it is faulty or doubtfull, to examine and correct it by the Greeke copy, we shall not need to spend any time about it. So the onely opposition is from Mahumed, who although he speakes more then can be look't for from an aduersary, concerning Christ, and com­mends His disciples, and other penne-men of the New Testa­ment, as men, Holy, True, and Faithfull followers of their Master: yet he saith, that the Christians which were after them, corrupted their writings. And that it may appeare what spirit set this mutinous souldier a worke, he denies that which is the ground and foundation of our redemption, saying, That Christ was neither the Sonne of God, nor yet that He was crucified for us. See Cusa Cribr. Alchoran lib. 1. cap. 3. I have already prooved, that our Me­diator must be God, Chap. 21. And likewise that our Saviour was crucified for us. Chap. 27. N. 2. And if the reasons there delivered, be of force to proove the conclusions, then doe they sufficiently re­fute this falshood of Mahumed: and if this Forger had wit to un­derstand it, we say no other thing of Christ, when according to the Scriptures we call Him the Sonne of God, then Mahumed himselfe saith, when according to the selfe same Scriptures, he calls Him the Word of God: For though Sonne in the Scripture, be of large signi­fication; As sonnes of the quiver, for arrowes, Lam. 3.13. Sonnes of Sion, that is, citizens there, Psal. 149.2. Sonnes of the wedding- [...] [Page 150] chamber, that is, the bridegroomes friends, Matth. 9.15. and many such like, in which the word may seeme to bee vsed metaphorical­ly: yet is the word properly and truely spoken of every effect that is homogeneous, although there be no generation betweene a male and a female, as the branches are the daughters of the Vine, Gen. 49.22. and the sparks are truely called the sonnes of the cole, Iob, 5.7. So in that which the mind or understanding of man doth view, the name thereof, the word, the [...], the ratio under which it is conceived, and the expression thereof is likewise the Son of the un­derstanding; and much more in that eternall and infinite un­derstanding of God, in the view of His owne being, shall the cha­racter, or actuall expression of that infinite being, be truely called the Word, or Sonne of God. 1. But it cannot be true which Mahumed saith, concerning the writings of the Apostles, that they are corrupted. For (as in all other) so in the particulars, the Testa­ments doe both agree; and it hath been prooved before, that the bookes of the Old Testament doe still remaine in their integrity. 2. Neither can the trueth in these two points, concerning Christ, which had been professed 600 yeeres almost, before Mahumed was borne; which so many Christians, in all their persecutions, had so constantly sealed unto, with so many thousands of their bloods, shed in every corner of the world, be defaced by a new devised for­gery of Mahumed. 3. Moreover, what can be more absurd, and witlesse, then to say, or thinke, that the Christians would falsify the Scriptures in these two points, for which above all other things their Religion was hated by the Infidels, and themselues so deadly persecuted, because they held Him to be God, that had died as a man? and affirmed that He had risen againe, whom they confessed to have died on the Crosse?

Neither doth he accuse the Christians in these two things only, but also that they had defaced his name and memory out of that promise which our Lord made to His disciples concerning the Holy-Ghost. For Mahumed would be he by whom they should be led into all trueth. Mars. Fic. de Christ. Rel. cap. 36. and out of him, Hugo Grocius de Rel: Christ. lib. 6. But Mahound, you never decla­red what things should come, as the promise of the Holy-Ghost doth stand; For as you disclaime miracles, so where you speake beside the text of the Scripture, you utter onely your owne errours. 2. Moreover this promise was made to the Apostles, and to bee fulfilled in them, especially by whose ministery the word was to proceed from Sion among the Gentiles; which was never promised to be preached by Mahumed, or his theeues of Arabia. 3. Beside that glorious gift of the Holy-Ghost, the manifestation whereof, by speaking with tongues, and working miracles, had ceased in the Church long before Mahumed was borne, insomuch that Aug. 200 yeeres before him, had profest that he that would not then beleeve without a miracle, Magnum ipse miraculum est. And therefore that [Page 151] tricke of the whispering Dove, the lie of the Camel that spake to him in the night; and that piece of the Moone that dropt into his sleeve; as they came too late, as they were to no end, and without witnesses; so are they against his owne profession, that he came not with miracles. 4. And againe, if our Lord had made any such promise as might concerne him; the Christians, who ever reveren­ced His word, were bound by that promise to reverence the memo­rie of Mahumed, and to expect what further light or manifestation of the trueth hee would bring to the Church. But his doctrine brings in againe those weake and beggerly rudiments of the law; circumcision, and the difference of meats, directly contrary to Christ, and the doctrine of His Apostles, who teach the fulfilling, and utter abrogating of all these ceremonies by Christ. And yet in those ceremonies of meats and drinkes, there is such a dissension about Wine, as that his followers cannot agree unto this day. His doctrine of many wives, though tollerated for a time by Moses, in in that hard-hearted people of the Iewes; yet is contrary to the do­ctrine of the Prophets, Mal. 2.14, 15. & of Christ, and His Apostles. By all which things it may appeare, that Mahumed ran when he was not sent: which he himselfe (if his sencelesse followers could see it) doth confesse, in that he doth utterly forbid them to question any thing in his Alchoran, or to dispute about his religion, but to follow it in blind obedience. And whether the wares be counter­feit, which you must buy unseene, every man may judge. And these reasons against Mahumed in particular, with the rest that are against Simon Magus, and his competitors, in the Note on Chap. 23. § 1. are sufficient to proove, that our Lord made no such promise of Mahumed to come, as he did dreame, and therefore that the Scrip­tures of the Apostles are not corrupted, either to forestall his do­ctrine, or to deface his memory.

9. And yet more particularly, to free the writings of the Apo­stles from this Mahumetan slaunder, take that word of God Him­selfe, which is in Iohn 17.20. Neither pray I for these alone, but for them also which shall beleeve on me, through their word. This word of the Apostles, cannot be understood onely of that word which they spake unto the people; but much more of all the Scriptures of the New Testament, which should be left in writing to the Church; by which, in all ages of the Church, since their time, children were to be begotten unto God through a lively faith, by which they should apprehend the satisfaction of Christ, and so have an entrance unto God by Him. And seeing that in all ages since the Apostles, we find the effect of our Mediators prayer, that their writings have beene that Word by which the faithfull have beleeved on Him; and so hath done, and still doth, that worke for which it was sent: thereby are we sure that it is their word, their owne word, as they de­livered it, not corrupted, or sophisticate by any device of man, for any purpose or intent, as that false prophet doth pretend. And [Page 152] that you may see how great the trueth is, and how it prevailes, take out of Ficinus, in the said 36. cap. what this Mahumed confesseth of himselfe: whereby you may see, how betweene his arrogance, and his ignorance, the trueth doth shew it selfe. He confesseth that he neither had done any miracle, nor none could doe. That he was pure man, and no more. That he could give no pardon for sinne: That he would not be call'd upon, or worshipped: And although in his madnesse, he pretended himselfe to be a messenger sent from God, and inspir'd by Him, and that he was the Holy-Ghost; yet when his raving fit was off, hee confest that hee was ignorant of many things, and that there were somethings in his bookes, of the trueth of which there might be doubt, and whosoever shall worship one God, and live honestly, whether he be Iew, Christian, or Sarazen, shall have mercy from God. What is then the preferment of his Al­choran before the holy Scriptures? or why shall wee forsake our most holy guide, whom he confesseth to be the breath and word of God, and to have the next place unto God in heaven; that we may become circumcised, and abstaine from Swines-flesh and wine, and enjoy fleshly pleasure with many wives, if nothing of all this give us any furtherance to eternall life?

10. To end this question, I will bring this only argument, which for substance is indifferent to both the Testaments, the circumstan­ces only differing. If the writings of the holy Scriptures be corrup­ted, either those corruptions must come in by little and little into the copies of the Scripture, while they were dispersed by writing: or else all at once. If they came in by little and little, then the books that had beene written without those faults, might bee patternes to correct the faulty by, and so the text might bee still preserved pure, as wee find it was done when Printing flourished under the managing of learned men; in those copies of the Greeke Testa­ment, printed at Compludo, and at Paris. To suppose they came in all at once, is against all reason and possibilitie of experience. I have shewed that till the time of Christ and his Apostles, the Old-Testament was pure: and can it be supposed that all the Churches of the Iewes in Pontus, Galatia, Cappadocia, Asia and Bithinia, 1. Pet. 1. nay, all the twelue tribes in the Cities of the Medes, in places so distant, should conspire to such an act for which they were perswa­ded they should goe downe irrecoverably to hell? Can the imputa­tion of a base Iewe or two in a thing of so great importance, to the disgrace of their owne Nation, without any proofe of the thing, naming of the place, time or Persons, against all possibilitie of trueth, sticke so fast, as that no nitre can be able to wash it off? To say that the Christians of the Gentiles, ever endeavoured to corrupt the Hebrew text, hath yet more impossibilities. For during the time of the gift of tongues, no such crime might touch them; and after that, none among them, no not the Fathers themselues, except perhaps Origen, or Hierom, had so much skill in Hebrew, as to be [Page 153] able to corrupt it. Beside, the whole nation of the Iewes would have opposed it; and as they detest our religion and faith, so had they had just cause to brand us with infamy, for that endeavour; and to proclaime our folly, which should corrupt that, in the sincerity of which alone, is the assurance of our hope. So the Hebrew text re­maines intier.

And concerning the New-Testament written in Greeke, it was so suddainely dispersed among the converts of the Gentiles, and that while some of the Apostles were yet liuing, that there could be no possibilitie of any corruption to come unto the text by any com­mon consent. And because that our Lord was to be made a light unto the Gentiles, and a salvation unto the ends of the earth, Actes 13.47. Therefore were the bookes of the New-Testament also Translated into many languages, even in the birth and infancie of the Church of the Gentiles, as you may read in Aug. de Doctr. Chr. lib. 2. Cap. 5. in Chrys. hom. 1. in Iohn: who also translated the Scriptures for the Armenians, as Hierom for the Dalmatians his countrey-men. I said many languages, because they name the In­dian, Ethiopian, Persian, Syrian, Egyptian, Sarmatian, Scythian; but Theodoret De Graec. affect. cur. lib. 5. saith, into all languages which were in use. And if it might be put that the Greeke copies were cor­rupted; yet these Translations being out of them while they were intire, would detect the corruption. But all these Translations a­mong the Christians, though differing in some points one from another, as the Nestorians, Euticheans, &c. doe still agree in the substance of the meaning, and shew the purity of that fountaine from whence they flowed. And there is none of these translati­ons, or Fathers here named, but were before Mahumed of a Christi­an became a renegado at least 200. yeeres. All which things be­ing put together, it will be manifest that neither the falshood of the Iewes, nor the forgery of Mahumed have any shew of trueth, but that the Holy Scriptures both of the old and new Testament are still in their purity, as the Church received them.

Of the Scriptures easinesse to bee understood. §. 6.

THat comparison of the Prophet, Psalme 36. that the judge­ments of God are like a great deepe, was by a Father fitly and wittily applyed to the Scripture, to bee as a sea, in which the Elephant may swim, but yet with Shallowes, in which the Lambe may wade. And although David prayed that God would teach him the wonderfull things of His Law; yet hee honours it for this, that it is perfect, that it hath power to convert the soule, that it is sure, that it makes the simple wise, Psal. 19.7. And therefore are [Page 154] they not the messengers of Christ, but rather the ministers of Sa­tan, who under any pretext of falling into heresie, of hardnesse to be understood, or the like, with-hold the laytie from the reading of the Scriptures. It is not denied, but that many things therein are hard to be understood; yet that one thing which is needfull, Luk. 10.42. That mystery of the knowledge of Christ, which was kept secret since the world began, is now made manifest by the Scriptures of the Prophets, to all Nations, for the obedience of faith, Rom. 16.25.26.

1. For seeing the instruction of God must be of all such things as are above our knowledge; and yet of such things as are most necessa­ry for us to know: if nothing be more necessary for us to know, than the meanes of our delivery from sinne and death, by the merit of Christ, it is necessary that one needfull thing be made manifest un­to us by the Scriptures of God, that every one may know and come freely to the fountaine of living Waters. But what helps a foun­taine that is sealed up? Therfore it is necessary that our redemption by Christ be cleerely, plainely, and for every mans understanding taught in the holy Scriptures.

2. Most of the arguments of §. 2. are easily brought to prove that the Scriptures are easie to bee understood. 1. For what com­fort or hope could wee have by them, if wee understood them not? 2. How is our memory helpt, by that we know not? 3. How are wee confirmed in our most holy faith and religion, by that wee un­derstand not? 4. How should wee understand those high myste­ries, so farre beyond our apprehension, as the Trinitie of Persons in Vnitie of the Deitie, &c. but that the Holy Scriptures have made them easie unto us? 5. How should wee know the danger and punishment of our sinne, or the reward of our obedience, if the Scripture did not fullie instruct us therein? 6. You may also bring hither the reasons in §. 4. I need not repeat them, nor teach a child how from the sufficiencie of the Scripture, he may proove their easinesse to be understood. See there.

Object. 1 Object. 1. But doth not Saint Peter, 2. Epistle, 3.16. say, that in Saint Pauls Epistles, as in the other Scriptures, there are some things hard to bee understood?

Answere. Though some things be hard; yet the fundamentall points of our Religion, as the articles of our faith, and the rules of a Christian life, are plaine and easie to bee understood therein: and these are the things, by the knowledge and performance of which, wee may hope to have everlasting life.

Object. 2 Object. 2. But it is not the word of the Scripture, that the un­learned and unstable, wrest the things which they understand not to their owne destruction? Nay, did not the Hereticks, though many of them learned, peruert the Scripture to the supportance of their damnable Heresies? And were it not better that they had ne­ver read the Scriptures, than that they should read them with so [Page 145] great danger, both to themselues and to others, as it hath appeared by the heresies that have beene sowne in the Church?

Answere. If I seeme to give you a sullen answere, yet reprove it not if it stand with the trueth. It is said, 1. Pet. 2.9. That Christ is a stone of stumbling, and a rocke of offence to the disobedient; but to them that obey the trueth, elect, and precious. But should Christ therefore not have come to redeeme His Elect, because some shewed themselves unworthy of eternall life? Therefore, if the Go­spel be uneasie, or hid, it is hid to them that are without, whose eyes the God of this world hath blinded, that they should not perceive the trueth. Therefore as Christ redeemed the elect, prayes for the elect, not for the world, but for them whom God had given him out of the world, Iohn 17.9. So the benefits which are peculiar to the Church, of which the true understanding of the Scripture is one, belongs to them, who with an honest and pure heart, receive the word, and bring forth fruit with patience. But it is true, that even to those many things are yet unknowne, and some things doubtfull, and this by the dispe sation of God. 1. To avoid wearinesse in the reader. 2. To stirre up our diligence, and further inquest. 3. That wee may aske wisedome of God, and not trust to our owne understanding. 4. That in the high and g [...]eat mysteries of God, wee should hold our selues contented with that knowledge of them which God hath vouchsafed to give us in His word, and such conclusions as doe necessarily follow thereupon.

But if the Scriptures be able indeed to give wisedome to the simple, to make Children wise to saluation through faith in Christ, if they give instruction in righteousnesse, and make the man of God perfect, and throughly furnished to every good worke, 2. Tim. 3.16.17. then doubtlesse are they for every mans reading: for the perfect, and him that is throughly furnished; for children, and for the simple for all ages of men and women. Ho, every one that thir­steth come to t [...]e waters; Come, buy Wine, and Milke without money or price, Es. 55. verse 1.

Of the Scriptures Jnterpretation. § 7.

ANd if the Scripture be for every ones reading, then certaine­ly for euery ones interpretation, privately to his owne un­derstanding, according to the measure of his capacity. For the in­terpretation of any word, or writing, is nothing else but the decla­ration of the native and true meaning thereof; whether it be lite­rall; and that either simple or figurative: or mysticall, and that either allegoricall, morall, or anagogicall. But that ought not to bee taken for the true meaning of the Scripture, which every one [Page 156] according to his private fantasie, is able to wring out: but that onely is the true and lawfull interpretation thereof, which doth offer it selfe according to the meaning of the words, with due con­sideration of the argument or purpose of the text: which is gathe­red by that which goes before, and that which followes after. And this interpretation is especially to be hoped from them, who having knowledge of the Hebrew and Greeke, wherein the Scriptures were originally written, have made it all their studie and delight truely to understand them for their owne soules health, and the instructi­on of others. But that wee bee not overswayed by any opinion which wee may have of their learning, or mightinesse in the Scrip­tures, let nothing be taken for a true interpretation of the Scrip­ture, which is dishonourable to God, contrary to any Article of the faith, or any of the ten Commandements, or the petitions of the Lord prayer, or any received doctrine, which is plainely taught by other places of Scripture. Secondly, nothing which is con­trary to common reason and understanding, or repugnant to civill custome, and good manners.

3. No man knoweth the things of God, but onely the Spirit of God; therefore, in the interpretation of doubtfull places of Scrip­ture, the Spirit of God, whereby it was written, must give also the true understanding, or interpretation, thereof: and this Spirit, and the meaning thereof, is most easily found in the holy Scripture. Therefore the surest, and best interpretation of Scripture, is by Scripture it selfe.

4. The Scribes and Pharises were to be heard, sitting in the Chaire of Moses; that is, teaching the Law, according to the true meaning of Moses. Therefore the interpreters of the New-Testament also, are to be heard, speaking the voice of Christ. But His sheepe will not heare a stranger, for they know not the voice of strangers, Iohn 10. Therefore the interpretation of the Scripture is chiefely by the Scriptures. And by the Scriptures onely, every question of faith and doctrine to bee decided, not by the Church, or any humane voice, except they speake according to the word of the Scripture. 1. For seeing the Holy-Ghost is the chiefe judge in all controversies, on whose infallible sentence wee may safely relye, and that the Scriptures are His immediate word, therefore from thence are wee to expect His immediate answere; whereas the Church speakes not from God immediately, but as a meane, conueighs unto us the voice of the Scripture. 2. Beside this, the Church may erre, the Scripture cannot erre. 3. The Scriptures shine by their owne light: the Church by the light and Doctrine of the Scriptures. 4. The Scriptures are alwayes at hand to be resorted unto, the Church never all assembled, nor a Councill scarce once in an age, and they that vaunt most of the name, for the most part have least of the true Church. And there­fore the Prophets send us to the Law, and to the Testimonies, [Page 157] and our Lord, to search the Scriptures. See 2. Peter 1.19.

Object. 2. By this meanes, making it lawfull for every one to reade, and interpret the Scriptures, you set open a doore, to all man­ner of heresies to enter into the Church, and make every private spirit, a judge, and an interpreter of the sence of Scripture.

Answer. Though every one may, and ought to read the Scripture for comfort and instruction; yet the interpretation of the harder places, belongs especially to the Pastours and Doctors appointed by the Church thereto: and if any private man doe interpret ac­cording to the former rules, yet cannot that interpretation be said to proceed from a private spirit, although the man be private. For the holy Spirit is the common author of all light and understan­ding. And the meanes whereby He useth to teach, is, the holy Word, the common light of all the faithfull.

And this may seeme sufficient to have spoken of the Author, and use of the holy Scriptures, and what they are: then of their suf­ficiency, purity, easinesse, and interpretation. And blessed is that man that meditates in them day and night, that he may finde by them, the full assurance of his hopes, and live in obedience and thankefullnesse to the Author and finisher of his faith.

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ARTICLE IX. ❧ I beleeve in the holy Catholike-Church.

CHAP. XXXV.

A Certaine Iew, famed for his riches, was once asked by a great lord of the Turkes, how it came to passe, that the Turkes, the Christians, and the Iewes, did so peremp­torily hold every one their owne faith, that they could not be withdrawne there­from? The Iew suspecting his wealth to be aimed at, answered, as their manner is, by a witty parable. A rich man (quoth he) had three sonnes that obserued him with great respect, because of his wealth: he, to hold them all in their obedience, oftentimes profest among them, that he should be the heire of all his estate, to whom at his death he should bequeath a ring which he used to weare: But in secret he caused Mammurius the Goldsmith, to make for him, two other rings, so like it, as Nu­maes ancylia were not one more like another. At his death he cal­led each of his sonnes apart, and gave to every one of them, one of these rings, and withall, the possession of all his goods: so every one holds his claime (quoth he) and it is not yet knowne how the con­troversie will be ended. This is the present state of the Church; not onely among these three sects, named, but likewise among all the sects of Christianity; yea, of all religions whatsoever. For [Page 160] there is none among the Pagans, but he hath this hope, that his soule shall be happy, if he serue his god as he ought. And having determined those questions which concerne God, and our Media­tor, it followes, that in this second part of the Creed, we consider those benefits and priviledges which belong unto the Church, by that which our Saviour hath done and suffered for it. But that we mistake not, we shall best be guided by the holy Scripture, both for the use of the word, and for the knowledge of the thing. The word Ecclesia, as it signifies in the originall, the house of religious exercises, or a tumultuous assembly; as in Act. 19.32. or a combi­nation of wicked men, as in Psalm. 26.5. hath no use here; but more properly it signifieth an assembly, or multitude of people, pro­fessing the true worship of God, such as were the Churches of Co­rinth, Ephesus, and others planted by the Apostles, and Apostolicall men in a City or Kingdome, as we thinke that Ioseph of Arimathea planted the faith in this Island, and so established a Church here. Every faithfull family is likewise a Church, Romans 16.5. and the Church representative, as the Synedrion among the Iewes, is also so stiled, in Matth. 18.17. But because among all these Churches, there may be hypocrites, unholy, and carnally minded men, which we cannot count within our Creed, and beleeve that they are the holy Church, therefore the Church may be taken, not onely for the visible, but also they, whose Mediator our Lord Christ is, unto eternall life, as he saith, Iohn 17.9. I pray for them, I pray not for the world, but for them which thou hast given mee. From whence it will easily appeare, what this holy Catholike or universall Church is, which here we doe beleeve, to wit, that number of holy men which God out of all nations of the world, hath predestinated un­to eternall life. If we cleare the sence of the words, and answere such doubts as arise thereabout, we shall afterward easily approove the Article. And first concerning the title of holinesse given to the Church.

Object. 1. It may be objected, that seeing it is said, Psal. 14. that among all the Children of men, there is none that doeth good, no not one; how can any Church among men bee called Holy?

Answere. Not by any inbred holinesse in themselues; but be­cause the righteousnesse of Christ their Saviour is imputed unto them for their justification before God; as it is said, 1. Iohn 1.7. The blood of Iesus Christ clenseth us from all sinne: then because the Spirit of sanctification dwells in them, and makes them zealous of good workes, that they also may bee holy, even as Hee which hath called them is Holy, and that according to the Law, or rule of a sanctified life, according to which they ought to live, and count it their present misery, that they are still subject unto sinne, and so in their spirit they serve the Law of God, though in their flesh the law of sinne: See Rom. 1.25. But so many of this Church [Page 161] as are already freed from this bondage of corruption, in the assu­rance of eternall blisse, waite in hope for the redemption of their bodies, so that both in body and soule they may serve the li­ving God.

Obiect. 2 Object. 2. But why doe you call them holy men? Can neither Women nor Children be heires of eternall life?

Answere. As the word Homo in Latine signifies any of the race of man-kind, as homo nata est, Shee was borne man, Serv. Sulp. ad Cic. So is man often used in English; and therefore by the title of the most worthy, the whole race of man kind is here understood: So that not onely they which are within the virge of the visible Churches, and have the ordinary meanes of faith, that is, the word and sacraments, are comprehended hereby, but also such as have not those meanes, as they that live in the Countreys of Panims, and Gentiles; yea, and of the Pagans themselues, all such as the Lord our God shall call. Neither may wee presume to forbid them to come unto God, who seeme denied of the outward meanes of knowledge, as the deafe the blind, the Idiots, in as much as God, the God of the spirits of all flesh, Numb. 16.22. can by His Spi­rit guide the will, and informe the understanding as it pleases him, Prov. 21.1. See further hereto, Note (a) §. 2. n. 4. on Chap. 32. And thus you understand what is meant by men, and withall, why the Church is called Catho ike or Vniversall, namely because it holds the number of Gods chosen, which ha [...]e beene or shall be called out from the rest of all the men of the world, from Adam un­to the last man that shall be borne, as this Church confesseth unto Christ, Rev. 5.9. Thou had redeemed us unto God by thy blood, out of every kindred, and tongue, and Nation, and people.

The last circumstance is concerning the predestination of them that are in this Church: for seeing none can be glorified, but they that are justified in Christ: neither can any one bee justified but such as are called and predestinate, Rom. 8.30. and seeing that to the infinite wisedome of God, all his workes are knowne and de­termined, Act. 15.18. it is impossible that any one can be a mem­ber of this Church, but onely such as God out of His eternall love hath predestinate thereunto.

Object. 1 Object. But there is one God and Creatour of all, whose mercie is over all His workes and He hateth nothing that He hath made: And therefore it may seeme that all are equally predestinate unto eternall life, if all doe equally lay hold thereon.

Answere. As the creature could not cause it selfe to bee: So neither being corrupted by originall sinne, can it change that be­ing wherein it is, See Art. Eccl. 10. and seeing God alone doth worke in us, both to will, and to doe of his owne good pleasure, Phil. 2.13. it is not in any man of Himselfe to lay hold on eternall life, nor to end [...]auour any thing thereto; no not so much as to will or desire it, without the speciall wo [...]ke of God in him, who worketh [Page 162] all things according to the counsell of His owne will. Ephe. 1.11. So man, though made upright, yet being originally corrupted, and left to the hand of his owne will, cannot cease to sinne. And al­though God permit him to follow his owne wayes; yet that per­mission is no cause of any mans sinne, nor puts it any thing in the reprobate, why he should sinne. But in the predestinate it is not so; For he renews them in the spirit of their mind, unto sanctifica­tion, converting their will, and making them ready unto every good worke.

Object. 2 2. Object. If then predestination be not of all men unto eternall life, and yet that all men are in one and the same state of nature cor­rupted, by the sinne of Adam; It may seeme that God did predesti­nate and chuse out of the masse of man-kind, those onely, whom He did fore-see that they would bee excellent for their good works, and so for their future merits sake, adopted them to bee heires of eternall life.

Answere. God is debtor to no man, and where bee that gives is no way bound, the gift can no way be accounted, but onely of his free will that giveth: so Predestination hath no other originall but onely the meere free-will of the Almighty God. But if our works fore-seene, were any cause of our predestination. 1. How then could it bee of His mercy onely, Rom. 9.16? 2. How could it bee according to the good pleasure of His will? Ephe. 1.5. 3. How were it to the glory of His grace; if the worthinesse of our workes foreseene, had any right therein, Ephe. 16? 4. How were our boa­sting excluded, Rom. 3.27. if they were the cause of our happines? 5. And if our workes fore-seene be the cause of our predestinati­on, then also of all the consequents thereof, as of our election, cal­ling, justification, and glorification. But this is most false, See 2. Tim. 1.9. Therefore also the former. 6. Moreover, what good workes can bee in man, which God Himselfe doth not worke in us, as the Prophet saith, Esay. 26.12. O Lord thou hast wrought all our workes in us. 7. If God have created good workes, that wee should walke in them, and good workes acceptable to God bee found only in them that are predestinate, and chosen to life, it fol­lowes that good workes are fore-seene in us, not as the cause, but as the fruits and effects of predestination. For if they can be no other than the effects of Gods grace in us, they cannot be fore-seene as a cause of His grace towards us. This objection is laid to them of the Romane Church; but as farre as I have any acquaintance with them, I find no such thing by them. Tho. Aqu. contr. Gent. lib. 3. Can. 163. teacheth the contrary, and gives his reasons. The grace of God (saith hee) is an effect of predestination, and goes before all humane merit. 2. The Divine will and Providence, are the cause of all other things: For of Him, in Him, and for Him are all things Neither can it be accounted the doctrine of their Church: for in the 7. Can. Sess. 6. Core. Trid. where all the causes of the [Page 163] justification of man in the state of Nature, are reckoned up, effici­ent, finall, formall, instrumentall: the meritorions cause is put one­ly, the suffering of our Lord, who thereby made full satisfaction to God, and merited justification for us. And if wee be justified one­ly by the merit of Christ, and not by any merit fore-seene in us, then are we called chosen, and predestinate onely in Him through the mercy of God, who gratuitò, of his owne free will doth wash, sanctifie, and seale us by the Holy Spirit of promise, who is to us the pledge of our eternall inhoritance: this is the effect of the Canon.

Object. 3. But how is this Church Catholike or Vniversall, if any man be shut out of it? Or how is it said by S. Paul. 1. Tim. 2.4. That God would have all men to bee saved, if there be few that shall enter in at the straight gate?

Answere. The common answere to that text of Timothy is; that it is spoken not de singulis generum, but de generibus singulorum, that is, that some of every Nation and degree amongst men shall bee saved; not every man of every degree. But I suppose that it is ra­ther spoken in respect of the ordinary means, which in the Church is the Word read and preached, and the Sacraments, by which all men are called to repentance, and faith in Christ: which if they re­fuse, their condemnation is just. Also out of the visible Church, nature calls in a softer voyce, upon all nations and people of the world; and upon every one in particular to feare God, and to give Him glory which made the heaven and the earth, and all therein. And moreover, the light of every mans conscience accusing, or ex­cusing him, for those things which he doth contrary, or according thereto, is the witnesse of God in every mans heart, to excuse or condemne him. And in respect of these meanes, God may be said to will, that all men should be saved, in that he doth offer his mercy to all, and call upon them to turne unto Him, that they might be saved; if they want not grace to accept it.

Object. 4. The want of that, is not imputed to any man, which is onely in the power of another to give; and seeing that without repentance, faith, hope, and perseverance in vertue, no man can at­taine to happinesse; which vertues of repentance, &c. are onely in God to give, as the Prophet saith, Lam. 3.21. Turne Thou us unto thee ô Lord, and so shall wee bee turned: it may seeme, that the want of these things, ought not to be imputed to any man.

Answere. If any man refuse a good thing when it is offered, the want of that shall be imputed to himselfe, as to the wicked, that saith to God, Depart from us, for wee desire not the knowledge of thy wayes, Iob, 21.14. and these are they whom God is said to har­den; because they have hardened their owne hearts through the custome of sinne, that they cannot repent. Therefore, though the predestinate, that the mercy of God may appeare, are conuerted by the inward and effectuall calling; their hearts being renewed by [Page 164] repentance, to follow him that calleth; yet that the order of Iustice may be observed, they that forsake their owne mercy, are still left to the punishment of their sinne, both originall, and actuall, be­cause they neglect the outward calling, and wilfully shut their eyes against the light of their naturall knowledge and conscience, See Rom. 9.21. &c. And according to this sence, is it, that in Scripture the hardning of man in sinne, and the preseruing man from sinne, seemes to be attributed to God both wayes; as where he is said to harden Pharaohs heart; and to Abimelech, (a) Gen. 20.6. I have kept thee from sinning against me.

Sect. 2 § 2. And thus it being manifest what this holy Church is, and of what persons it doth consist; it followes first to proove, that there is such a Catholike Church, as wee say wee doe beleeve to bee; then to see the differences which are betweene this Catholike Church, and other particular Churches and Con­gregations.

1 If there were not a number of holy people, which God hath chosen unto eternall life; then the end of Christs sufferings for us, were all in vaine, and the whole race of mankind should have beene created onely to destruction: So the mercy of God toward His creature, that had sinned, should be without effect: Neither should His glory be magnified, in saving that which was lost. So the de­vill, the enemy of mankind, might magnifie himselfe against God, in that he had destroyed His creature irrecoverably. But all these things are impossible. Therefore there is a holy Church, chosen of God unto eternall life. And if this holy Church, in the parts or members thereof, had not continued in all ages, since God made His promise of a Savior to Adam, then faith had fail'd from among men, and the promises of God, being either not beleeved, or forgot­ten, the sons of God, begotten by the immortall seed, had failed. So the throne of Christ, when there was no faithfull heart wherein He reigned, should not have beene established for ever, contrary to the promise, Psalm. 89. ver. 4, 29, 36. and Luke 1. ver. 33. So the seed of the enemy onely had flourished in the earth, contrary to the dis­position of that wise husbandman, Matth 13.30. Let both grow to­gether untill the haruest. But these things are impossible. Therefore the holy Church is also Catholike, or continuing from the begin­ning, to the end of the world. For your better understanding, you may take these arguments apart.

2. If the goodnesse of God, being essentially one with His infini­ty, were not diffusive, or spreading it selfe upon the creature, for the succour and aid thereof, in the greatest misery, then should it be exceeded by the malice and wickednes of the devill, which though it be the greatest that may be; yet must it needs be finite, as having the originall from a finite creature. But it is impossible that God should be exceeded by the malice of the devill, therefore there is a restoring of man, to that blessednesse and glory, from which he [Page 165] fell by his si [...]ne, as you have seene it prooved before, in the 18. Chapter, and from all the reasons there brought, to that conclusion, you may bring reasons for the proofe of this Article.

3. If man were created according to the will of God, innocent, and without sinne; then that present estate of sinne, and death the punishment thereof, wherein he now is, must needs have beene brought upon him, since his creation, contrary to the revealed will of God: wherein, though for the declaration of the justice of God against sinne, some be suffered to continue; yet because sinne is contrary to the will of God, and death contrary to the end of His creation of mankind; it is necessary that there be a redemption, or freeing of some appointed thereunto, from the thraldome, both of sin and death. But it hath beene prooved, Chap. 15. that man was created innocent. Therfore there is a Church, or a number knowne unto God, of them that are so redeemed.

4. There is a God who hath made His promises of everlasting life. There is faith, hope, and repentance, and other vertues both Christian and morall, whereby the promises of God are apprehen­ded, and obedience performed to His Commandements. There­fore there is a holy Catholike Church. For it is impossible, either that the promises of God should faile of their performance; or that saith and other vertues should be without their reward. For so the Spirit of grace, which wrought these vertues in man, should worke in vaine. But this is impossible.

5. This holy Catholike Church is declared in sundry places of the holy Scripture; and in special, according to all the causes there­of, in the Epistle to the Ephes. 4. chap. 1. from vers. 2. to 15. And although Saint Paul, in that place write to a particular Church; yet is the Catholike Church no other than such as is there descri­bed: no more then the Brittish or Spanish Seas are different from the great Ocean, either in substance or qualities. For there is but one body, and one Spirit, one Lord, one faith, one hope, one bap­tisme, one God, and Father of all. Ephe. 4.4, 5, 6. And as there is but one God; so is there but one Mediator betweene God and man, the Man Iesus Christ, 1. Tim. 2.5, 6. And this one Mediator is that one onely mysticall head of His mysticall body. For there is no name given under heaven, whereby wee must be saved, but one­ly the name of Iesus Christ, Act. 4.12. And as there is but one head; so is there one onely body, as it is said, Cant. 6.9. My Dove, my undefiled is but one, and Iohn 10.16. There shall be one fold, and one shepherd: by which texts of the Holy Writ, it is manifest that there is one holy Catholike hurch, as wee doe beleeve.

§. 3. And by this which hath beene said, it may easily appeare what those differences are, betweene this Catholike Church, and other particular congregations, whether in private houses, or in Cities, Countreys, Kingdomes, or Peoples, which in Cant. 6. ci­ted even now, are signified by the Queenes, Concubines, and [Page 166] the innumerable Virgins, which consent to the same points of faith and doctrine.

1. The first, and most common is this, that in the Visible Churches, Hypocrites and Atheists are found among the chosen; and these are the tares among the wheate, the bad fish among the good, Matth. 13.48. But in this holy Catholike Church, no vile or prophane person can bee, as it is said Rev. 21.8. and 22.15. That without the holy Citie, shall be doggs, the fearfull, and abo­minable, the unbeleeving, murderers, whoremongers, sorcerers, ido­laters, and every one that loveth and maketh the lie.

2. A second difference is in this, that every particular Church is visible, so that every member thereof, may be fully informed of all things whatsoever is taught therein for trueth; either concerning doctrine or discipline: but the Catholike Church, in the sence we here take it, neither is, nor ever was, nor can bee visible, but to the eye of faith alone, as here we confesse in our Creed; for faith is the proofe, or argument, of things not seene. Hebr. 11.1. If then the Catholike Church be a thing to be seene, then is it not to be belee­ved; if it be to be beleeved, then must it needs be invisible. 2. Be­side this, the universall, or Catholike Church, as Saint Paul de­scribes it, Ephes. 13.15. is of the Saints in heaven, as well as of them that are in earth; yea, and of them that are not yet borne, as of ei­ther of these. And although all the members of this Church, during the time of their pilgrimage upon earth, be visible, or in a visible Church; yet, while they are here on earth, we doe not beleeve them to be of that Catholike Church, with that assurance of knowledge, which a saving faith requires; such a faith I meane, as is due to an Article of our Creed, but onely with that hope, or credulity, which Christian charity, and their holy conuersation doth bind us to have of them. 3. For as God only knoweth the heart, so He only know­eth who are His; and if He only know, then cannot we; and though we see them in a true particular Church, yet doe we not thereby know that they are true members of the Catholike Church.

Object. 1. If the true Church be not alwayes visible; why doth our Lord send us to the Church, Mat. 18.17.

Answer. That commandement of Christ shewes what is to bee done in particular visible Churches, not in the invisible Catholike Church; and this is to be obserued in such texts as are like to this, which the Papists bring, to proove the perpetuall visibility of the Catholike Church. For if they could make that good, they would hope thereby, to proove the Church of Rome to be the Catholike Church. But if the first were given, the second would not follow. For was there no Catholike Church before Romulus murthered his brother? or, where was the Catholike Church, when Rome was yet the mother of all the abominations and filthinesse of the earth? First in their worship of devills; and after, when their lives were answerable to their Religion, as you reade in Saint Paul, Rom. 1. and [Page 167] in their owne prophets, Iuvenal, Arbiter, &c. and againe, since they have forsaken their faith once praised, Rom. 1.8. and borne the for­mer reward of their idolatry? And if that Church be the Catho­like Church, out of which none can bee saved (as they say) what shall become of all those Christians in the whole world, which de­test the Church of Rome, and all their idolatries and false do­ctrines; as the Greekes, and all that follow them, the Nestorians, Ia­cobites, Ethiopians, the reformed Churches in the West, &c. which for the number may seeme to be, at the least, five to one to the Pa­pists, notwithstanding their false pretended universality?

To the former differences betweene the Catholike Church and particular congregations you may adde a third, that any particular Church may erre wholly, both in manners and doctrine, as I shew­ed in the Chap. before § 7. N. 2. but the Catholike Church cannot erre. 4. Any particular Church may faile, or cease to be; but of the kingdome of Chri [...]t there shall be no end. Therefore the Ca­tholike Church cannot faile; from whence it followeth; 5. That the Catholike Church is of the greatest antiquity, as having the beginning thereof in Adam and Eve, (for I enquire onely of the Church of the redeemed, not of the Angels) but particular Churches had their b [...]ginning afterward, some at one time, some at another; as that of the Iewes, in Abraham and his family; that of the Ethiopians in the Eunuch, &c. 6. Concerning the succession of the Catholike Church, there is none such [...]s they account, of Kings, or Bishops in this or that See: but beca [...]se Christs kingdome cannot faile, therefore there is this succ [...]ss [...]. That before these Saints that now live shall die, others shall be borne, that are the true members of the Church; and thus is there still but one Ca­tholike Church, which unity containes all and every member thereof, in one mysticall body, whereof our Lord Christ is the Head.

Notes.

(a) I Withheld thee from sinning against Mee.] Against this, and many such texts of Scripture, the Hereticke Pelagius taught, that man of him­selfe, wi [...]hout any speciall gra [...]e of God, might fulfill the divine Commande­ments: and if [...]he grace of God were at all needfull, it was o [...]ely, that a man might more e [...]sily through grace, doe those things which he was commanded to doe of his owne free will. But this grace (said he) is onely in our free will, which our nature hath received of God, without anySee what Pe­lag [...]us meant by this, in answ. to the Ie­suits challe [...] in Ireland. [...]ag. 478. 179. 480, & 481. &c. merit of ours fore oing. In this onely God doth helpe us, th [...]t by the law and the doctrine, wee may know what we ought both to doe and to hope for, Aug. Haer. Cap. 88. By occasi­on of whi h heresie, divers unnecessary questions have beene mooved, about free will, universall gr ce, perseverance, and the like, which are no way availeable to the increase of godlinesse, or the comfort of the conscience, but rather have o­verthrowne the faith of [...]ome, and beene the feuell of Factions, both in the Church and Common-wealth. But as among the Corinthians, when schismes [Page 168] and discontents arose, concerning their [...], or Love-feasts, before the holy Communion, the Apostle brings them to the simplicity of the first institution thereof, 1 Cor. 11.21. So by the same Spirit of wisedome, hath his Majest [...]e, our gracious Soveraigne, with the advice of our reverend Fathers, the god y and learned Bishops, cut off these curious questions, with all inconvenience and s [...]andall as might grow thereby, See his Majesties declaration, before the Art [...] of 62. Read also the Art. 9.10.11.17. So that now through the mercy of God, by the piety and constant care of his Majesty, and by the providence and zeale of our faithfull shepherds, there is assured hope, that these tares, which so lately tro [...]bled our neighbour Churches, and by the seruants of the enuious man, were attempted to be sowne in our be [...]uteous fields, shall never spread any roote of bitternesse among us. And although these questions thrust in themselues here in this place to be discussed, seeing predestination is the eternall foundation of the holy C [...]tholike Church▪ out of which there is [...]o sal [...]at [...]on; and into which none can come but he that is holy: It may seeme that t ought to be enquired, what holinesse we have of our selues, or what strength, to come to that holinesse which we ought to have; and what stre [...]gth to co [...]i [...]ue therein. But because obedience is better the sacrifi e and bee use reason ranging beyond these bounds which God hath set [...]s accounted by Saint Paul, Rom. 9.20. a replying a­g [...]inst God; let us leave these quest ons a [...] Saint Paul left that of predestinati­on, to the meere mercy and will of God, and that absolute Lordship which he hath over His creature, as the tempe [...]er of the clay hath power over the same lumpe, to m [...]ke one vessell to honour▪ and [...]nother to dishonour. And seeing mans understanding searching into the thing [...] of God so farre above his reach, as the infinite wisedome of God and His se [...]ret will are, must needs fall into er­rour; let us be contented to keepe our selues within those limits which God H [...]mselfe hath set. Deut. 29.29. The secret things belong unto the Lord our God, but the things that are revealed, belong to us and to our children, that we may doe them. To this purpose Saint Paul writeth concerning this sealed secret, 2 Tim. 2.19. The foundation of God standeth sure, having this seale, The Lord knoweth them that are His; and let every one that nameth the Name of Christ, depart from iniquity. Therefore lest any man should runne beside his owne hopes, whilest be enquires too busily into the hopes of other men, let us remember that wise and faithfull counsell which is in 4. Esdr. 8.55. Aske thou no questions concer­ning them that perish. The reason went before verse 47. for thou commest farre short, that thou shouldest be able to love the creature more then He that made it.

ARTICLE X. ❧ The Communion of Saints.

CHAP. XXXVI.

THey that make this clause to bee onely an appendix for explication of the former, as if they would say, I beleeve the holy Catholike Church to be the Commu­nion or fellowship of Saints: come short of the uttermost meaning thereof. For beside the two properties of the Church, to be Holy and Catholike; it is necessary to know what the Priviledges or prerogatives are, which belong to that holy congregation, that they may know that their seruice is not without reward. These prerogatives are 4. 1. This Cōmunion of the Saints, which is the ground and assurance of the rest. For from hence it followes, that we may assuredly beleeve that our sins are forgiven, and therefore that our bodies shall rise againe, and that to everlasting life. But this Communion of the Saints is two-fold; 1. Among themselves: Secondly, in the participation of those bene­fits which are purchased for them by the merit of Christ. Yet this Communion among themselves, is rather a third property, than a priviledge of the holy Church, and ariseth from that Communion which we have with Christ, For he that loveth Him that begetteth, loveth him also that is begotten of Him, 1. Ioh. 5.1, 2. And because all the faithfull are governed by one Holy Spirit, therefore are they ever ready and willing to impart what gifts soever they have recei­ved, [Page 170] to the common good of all that may be partakers thereof. And this not onely in the supply of outward helpes, as it appeared, Act. 4.32. but much more in like affection one toward another, in pray­er one for another, in supporting each the infirmitie of other, as one member of the body is ever helpfull to another, in comforting, in exhorting, and in the Spirit of Meekenes admonishing one ano­ther, and every one in himselfe, giving an example of a vertuous, and honest life, according to that commandement, Mat. 5.16. Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in heaven. And these things proceed from that inward and spirituall Communion which wee have with God the Father, and with His Son Iesus Christ, as it is said, 1. Iohn. 1.3. For seeing w [...] know, That God so loved the world, as that He gave His Son to die for the life of the world, wee ought also to love the brethren. So likewise the spirituall Communion, or participation of those benefits whereof wee are partakers by the merit of Christ, stands altogether in this, that He our Mediator, God and Man, ha­ving given Himselfe a ransome for u [...]: God doth not now looke on us as wee are in our selues, corrupted in our sinnes, but as wee are washed, but as wee are sanctified, but as wee are justified in the name of the Lord Iesus, and by the Spirit of our God, as wee are one body with His Son, and He our head, is become our righte­ousnesse, our sanctification and redemption: So that through Him, wee haue not onely these priviledges here mentioned; of the for­givenesse of our sinnes, resurrection, and life; but also having in Christ the adoption of sonnes, wee have by Him an entrance unto God the Father, a right and interest in the eternall inheritance of the Kingdome of Heaven, and whatsoever may bee availeable to our eternall happinesse, for the gift was not as the offence, as you might see, Chap. 18. §. 2. For as we know that Christ our Lord, the eternall Son, was partaker of our nature, and are likewise assured, that the greatest actions of God in His creature, are for the greatest good that can come neere the creature: So ought wee to bee per­swaded, that we also shall be made the sons of God, by that Spirit of God that dwelleth in us, as it is said, 1. Cor. 6.17. He that is joy­ned to the Lord, is one Spirit. And these are the exceeding great and precious promises, that God hath made unto us in Christ, that by Him wee shall bee made partakers of the divine nature. 2. Peter 1.4. this is that union, and Communion for which our Lord prayes that it may bee made perfect in us, Iohn 17.21, 22, 23.

1. For seeing the soule of man is a thing whose excellencie doth so farre exceed all things of this world: it may not be thought that the happinesse and perfection of the soule can stand in things that are inferiour to it selfe: as in riches, honour, worldly pleasure, or the like: But seeing it knowes that there is one onely infinite goodnes, which because it is infinite, must needs be eternall, and able to sa­tisfie all the desire of the creature that can bee partaker thereof: [Page 171] therefore doth it aspire thereunto, because in the injoying of that alone, it can be made perfect. And if this desire of the soule should be in vaine, then the Holy Spirit of God which wrought this de­sire in the soule, should have wrought in vaine: then the infinite goodnesse, which might satisfie the desire of the creature, should be defective toward the creature, and consequently not infinite: then the promises of God made in His word should faile, and the prayer of our Mediator, cited even now from Iohn 17. without ef­fect. But all these things are impossible. Therefore there is a Com­munion of the Saints with God, and with one another, as wee con­fesse in the article.

2. If the merit of Christ bee infinite, and that not for Himselfe, but for His body, which is the Church, then it is necessary that an infinite reward be given thereto. But the merit of Christ is infinite, both actively and passively. Therfore an infinite reward is due to us thereby: So that by the Spirit of Christ which is in us, we have com­munion both with the Father, and the Sonne, 1. Iohn 1.3.

3. All the dignities of God are infinite, and they are all to bee manifested in the creature, so farre forth as the creature can bee made capable thereof. Ergo. Now the foundation and originall of communion is in this, that for as much as the children are partakers of flesh and blood, He also Himselfe tooke part of the same, that through death He might destroy him that had the power of death, Hebr. 2.14. and that to this end, that wee might be partakers of His immortality, and from that union of the divine and humane na­ture, whereby our Lord, of the seed of Abraham, became one with all man-kind, ariseth that spirituall and mysticall union of us with Him, that howsoever we are absent in body, yet being renewed by the Spirit of our mind, we live unto Him, & have Him evermore abi­ding in us, as we evermore abide in him, & daily more & more grow up with Him into one mystical body, as if we were flesh of His flesh, and bone of His bones, Eph. 5.30. and from this mystical union, we have the assurance of that glorious vnion which shall be in heaven, when we shalbe joyned to our head inseparably: and this is that vni­on or communion which all the faithfull hope for, whereof we have the assurance of His promises in His Holy word, the signes and pledges of the Holy supper, and the witnesse of the holy Spirit of God in our hearts. And thus is Christ ours, with His graces, and His merits, and thus according to the exceeding great and preci­ous promises, are wee made partakers of the divine nature: not that wee participate of the incommunicable essence of the deitie; but that by the renewing of the Holy-Ghost, wee put off our corrupt de­sires, and are transformed in our minds according as His Divine power doth give us all things that belong to life and godlinesse.

ARTICLE XI. ❧ The forgivenesse of sinnes.

CHAP. XXXVII.

BEing is of God alone, whose being, be­cause it is infinite, therefore must it hold in it selfe, all the excreamities of being; so that nothing that is, can possible be, but by Him: therefore, seeing the soule, the body, and the abilities thereof, are from God alone; the devill can claime no interest in man, in respect of any of these: for none of these had their origi­nall from him. But because he was a murtherer from the beginning, and inspired his inbred poyson into man, even from the beginning: the root of man-kind being thereby poysoned, the venome spreads throughout all his race, to corrupt both his understanding and his will; that so his actions being cor­rupted by the ill, which he wilfully committeth, his being also may become abominable. But as the Physicians make a difference be­tweene the body and the disease; so He, our gracious healer, dis­cernes betweene the being, His owne worke, and the corruption thereof, the tares, (I meane) which the envious man sowed there­upon, to save his owne worke, and to cast the venome, and the effects thereof, on the face of the enemy, to the increase of his eternall damnation: and first heales the understanding, that it may see the [Page 174] sinne; then the will, that he may detest and avoid it. And thus, by the renewing of the mind, are we transformed from the image of the devill, and that stampe which his sinne did set upon us; So that the satisfaction being made to the infinite justice, both for our originall and actuall sinne, the workemanship of God, even our whole being may be glorifyed with that glory for which it was created, which also it had in the eternall decree before this world was. And because our great weakenesse, caused of our inbred in­fection, and our many sinnes ensuing thereupon, doth every mo­ment stand up, as a wall of separation, betweene our God and us; therefore hath God given unto us, such assured hopes of His mer­cy, that although we fall, we shall not be cast away, because the Lord putteth under His hand, Psalm. 37.21. and sustaineth us with this confidence, That although our sins be as red as scarlet, yet they shall be made more white then snow, Esay 1.18. And because this hope and confidence, ought alwayes to be before our eyes, as being the sure stay and anchor of our soules; therefore is nothing more fully assured unto us, then this, among all those things which we doe beleeve. Stay thou trembling and fearefull soule, and though the ugly visage of thy monstrous sinnes make thee afraid, which in­deed are so much the more hideous and deformed, because they are not onely against the Law of God, but against the law of reason, rightly judging, and against thine owne conscience: yet stay and see what hope there is for thee; and though that messenger of hell, Despaire, with all that wretched traine of all thy sinne, which he brings with him, doth hunt thee so close, that thou darest not stay, though thou wouldest be any thing, save that thou art; and most of all, nothing at all: yet see if a doore of hope, as wide as the valley of A [...]hor, Hos. 2.15. be not set open for thee, onely if thou wilt be intreated to goe in, and be saved.

1. Thou objectest the wrath of God, from which there is no avoidance. But are not all men borne under one state of cor­ruption? and who can s [...]y his heart is cleane? if God then should be extreame, to marke what is done amisse, who can abide it? and if every sinne, in as much as it is against an infinite ju­stice, deserues eternall punishment, can no man be saved? So all man-kind should have beene created onely to punishment: but this is against the infinity of His goodnesse, who is full of compassion, slow to anger, and great in mercy, good to all, and His tender mercies are above all His workes, Exod. 34.6. Psal. 144.8, 9. Therefore there is forgivenesse of sinnes.

2. Therefore is the sinne of the wicked angels unpardonable, because it was wilfull in them, because they cannot repent them of it, and because they have no mediator to make satisfaction for their sinne. All which (through the mercy of God) to us are found contrary in the sinne of man: for neither was his sinne wil­full, or of himselfe alone, but from the devill which tempted him [Page 175] thereto; neither is it without repentance, in all that belong to God; neither is it without a Mediator that is able to make satisfaction fully for all our sinnes. But when all sufficient meanes are orderly disposed for an end, it is impossible but that the end should follow. Therefore there is a forgivenesse of sinnes, as we are taught to pray.

3. Glory and happinesse is not given, till sinnes be first forgi­ven; So that if there be not a forgivenesse of sinnes, the greatest and most excellent vertues must for ever remaine without reward. For we see that in this life, vertue is so farre from reward, or e­steeme, that it is rather persecuted with hatred and contempt, as the Proverbe hath it, Virtutis [...]omes inuidia. And if vertue can find no reward, neither in this life, nor in that which is to come; then the goodnesse and justice of God should be defective. But this is im­possible; therefore there is forgivenesse of sinnes.

4. Change the termes of the first reasons in the 18. Chapter, and they are easily brought to this conclusion. So from the reasons for the Catholike Church, and from many other, this Article is easily concluded, as you may see by the reason following.

5. Christ tooke not on Him the nature of Angels, but He tooke on Him the seed of Abraham. H br. 2.16. For it behooved Him in all things, to be made like unto His brethren, that He might bee a mercifull and faithfull High Priest, in things pertaining to God, to make reconciliation for the sinnes of the people: therefore was Hee made a little lesse then the Angels, that Hee might suffer death for our sinnes; and this, that Hee might abolish his power, that had the power of death, Hebr. 2.14, 15, 16, 17. but nothing of all this for any benefit to Himselfe: but for us was He borne, for us He died, and rose againe, and sitteth at the right hand of God, ma­king intercession for us. And these are the glorious workes which were given unto Him of the Father to doe for us, and cannot pos­sibly be in vaine. Therefore seeing He Himselfe became our sure­ty (for the things of heaven are not knowne, but by the Registers of heaven) See Hebr. 10.7. and 7.22. Gen. 3.15. Esay 53.4.5.6.8.11.12. and hath in His owne body borne the punishment of our sinnes upon the tree. 1. Pet. 2.24. it cannot stand with the justice of God, to exact that debt of us which our surety hath satisfied. And therefore it followes that our sinnes are forgiven us.

6. And that I may at once decide this question, both by reason and authority also of holy Writ, and give full comfort and hope to thee (poore soule) that art pressed downe, even to the gates of hell, under the burthen of thy sinnes: stay and see if thy comforts be not greater then thou hadst thought. First it is a cleare case, that no mans life is justly call'd in question, but by the plaine and manifest letter of the Law. Thou wilt say, that is thy desperate case, For it is written, Deut. 27.26. Cursed is hee, that confirmeth not all the [Page 176] words of this Law, to doe them: so is the Letter (I confesse) but that is now cancell'd, and that by the interpretation of the Law it selfe, builded upon one and the same justice with the former; as where it is said, Hab. 2.4. The just shall live by faith; then not by doing the workes of the Law, although it be most just, that he that doth the workes of the Law, should live therein, Levit. 18.5. as Saint Paul ar­gues, Galat. 3.12. for Lawes are made for the preseruation of hu­mane society in generall, so for the safety and defence of every in­nocent in particular, that doing well they may be without feare, Rom. 13.3. But Christ our Saviour, though He were separate from sinners, though no deceit were found in His mouth, lived not in His innocency, by the patronage of the Law. And if the Law had not power to give life to the innocent; neither in justice can it have power to condemne the guilty; and if no flesh shall be justified by the workes of the Law, Galat. 2.16. but that all men thereby stand guilty before God; what madnesse is it, to seeke life by that which brings the sentence of condemnation, and that upon all men in­differently? And if Christ Iesus be of God made unto us, Wise­dome, Righteousnesse, Sanctification and Redemption, 1 Cor. 1.30. what shall we need to feare the condemnation of the Law, which through the infirmity of our flesh was unable to give life, or seeke any other righteousnesse, then that which by faith we have in him? And if He be our righteousnesse, how can the Law con­demne us, when He hath fulfilled it for us? Rom. 8.3, 4. therefore comfort thy selfe in God. Blessed is the man whose hope is in the Lord his God, and though thy hopes be weake, nay, though thou walke in darkenesse, and have no light; yet trust in the Name of the Lord, and stay upon thy God, Esay 50.10. And though thy conscience condemne thee, yet God is greater then thy conscience, and knoweth all things 1 Iohn 3.20.

Objection 1. It is not long agoe, that certaine men from the mint of their owne braine, sought to give out a coyne under their owne stampe. That we are not justified by the active righteous­nesse of Christ, but by that which was passive onely: and another like this. That we are not bound to the obseruation of the Law delivered by Moses, either Iudiciall, Ceremoniall, or Morall. But because this coyne had not the publike stampe, it was accounted false; and therefore this last argument of yours, which drawes so neere to their last position, may seeme to be fallacious. The Law defended not the innocent, ergo it cannot condemne the guilty. Who knowes not that the just Law was most unjustly wrested against our Saviour, that Hee ought to die, because He said, Hee was the Sonne of God; when as in the case of treason against Caesar, upon His owne interpretation, He was acquited by the Ro­mane deputy.

Answere. So He was pronounced innocent against all their o­ther objections, and yet His innocency saved Him not. Yet His [Page 177] case was a reserved case, in as much as He was no private man: but even the Head of His Church, who had set Himselfe to answere for all His members, and therefore when the Law protected not Him, who was innocent above all men, and for all men, it condemned it selfe as unable to give life: and therefore the conclusion is good, that it is not of any power to condemne any of them who were con­demned in Him that was innocent. But that I may answere more particularly: I say that I am farre from these men, in both their o­pinions.

For although the things which our Lord did, so farre forth as wee can imitate them, are examples for us, yet not onely for example, but also for our justification, that the law of perfect righteousnesse being fulfilled for us, wee might bee freed from the curse of the Law. Moreover by that active righteousnesse which our Saviour performed, He was able to save all that come unto God by Him▪ whereas if it might be supposed, that God and man in one person could sinne (as the devill tempted Him) then His suffering had beene onely sufficient for Himselfe, whereas now, His death was meritorious for all. For as that supposed sinne had beene infi­nite both in respect of the person against whom, and the person by whom it had beene done, being an infinite Person, so must it have had an infinite satisfaction; So all that Christ had merited by His death, had beene available onely for Himselfe: but now being offe­red a Lambe without spot, His sacrifice is sufficient for all that come unto God by Him. Then for that other opinion, that wee are not bound to the fulfilling of the Law, it is most false. For though the Iudiciall were peculiar to Israels common wealth, and the ceremoniall Law served onely till the substance was exhibited; yet the morall Law, in regard of the eternall Iustice and equitie thereof, as the law of nature, may not be broken without sinne: nay, so much more straightly are wee bound to the performance there­of, as the thoughts are more unruly than the actions, otherwise what meant those interpretations of the Law, Matth. 5. and else­where, fetch't from the innermost meaning of Iustice, which binds the very thoughts: It hath beene said to them of old, &c. But I say unto you, Love your enemies: and whosoever lusts, hath committed adul­tery in his heart, &c. Is not our Lord a sufficient Law-giver for His Church? Doe they take away sinne out of the world, and so make void the death of Christ? For where no Law is, there is no sinne imputed. Rom. 5.13. I confesse that the Law hath no power over them that are in Christ, to eternall death, because it was insuffici­ent to protect His innocent life, although the keeping of the Law, if it were exact, might claime to eternall life. But the works of the Law, and faith in Christ, are by Saint Paul set in direct opposi­tion in this argument of justification, See Rom. 3. from verse 20. &c. And Galatians, Chapter 3. But yet though obedience cannot bring life eternall to the doer of the Law, because [Page 178] the Law is perfect, our obedience imperfect; yet sinne brings de­served death upon the sinner, whereby their vanitie appeares, which ho [...]d the keeping of the law not necessary: and likewise the trueth of the former conclusion, that seeing the keeping of the law gave not life to our Lord that fulfilled it, neither can the breach of the Law bring condemnation to them that are in Him, to whom there is no condemnation. Rom. 8.1.

Object. 2 Object. 2. But seeing the merit of Christ is infinite, and He be­ing both God and m [...]n, of infinite wo [...]thinesse above the creature; and for this purpose appearing, that He might take away the sinnes of the world: how comes it to passe, that after the sacrifice for sin is offered, yet both sinne, and death the punishment thereof, doe still remaine?

Answere. It was an easie thing for God utterly to have aboli­shed death, after that by sinne, it had entered into the world; so that neither the body should have died the naturall death, nor the soule the spirituall death of ignorance, and pleasure in sinne, nor both together the death eternall. But yet God would let both sin and death remaine, and that for foure reasons especially. First, that the justice of His most righteous sentence might stand. In the day that thou eatest of that tree of the knowledge of good and ill, thou shalt die the death. 2. That the infinitie of His wisedome and good­nesse might appeare; that as death by sinne had entered into the world, so by death he might destroy sinne: that whereas the devill which had the power of death, sought to deprive man of life and glory, He might take the weapon out of the hand of that Egyptian, and as Benajah, kill him with his owne speare, and by death bring man to everlasting glory. 3. That man might see the greatnesse of the benefit, and willingly conforme himselfe to follow Christ through the paines of death, and honour of the grave, seeing God hath called and predestinated us to be like the image of His Son. 4. The devills fell by pride, and least man should grow proud, therefore is sinne and death left with him, to humble him thereby: So that to the faithfull, the condition of death onely is changed. For whereas justice would that man should die, because the sen­tence of death had proceeded against him; And mercy would not the death of a sinner, Wisedome decided it, that death should bee made the way to everlasting life, and so both Iustice and mercy might have what they desired.

Object. 3 Obj [...]ct. 3. But how is sinne said to be forgiven, when both sinne, and the punishment doe still remaine?

Answere. The meaning and purpose of this Article of our faith, is, that wee stedfastly beleeve the forgivenesse of our sinnes, so that they shall not rise up in judgement against us to our eternall con­demnation. But concerning the tempo [...]ary punishment in this world, we must remember that which is, Hebr. 12.6. Whom the Lord [...]eth He chastizeth, and scourgeth every one whom He receiveth. And [Page 179] this appeareth most plainely in D [...]vid, 2. Sam. 12. whose sinne though God had put away, that he should not die; yet was it after­ward punished to every circumstance, as you may read. And though all chastisement for the present bee grievous: yet are not affli [...]tions brought upon men, but onely for their humilitie, and exercise of their faith and patience; or to turne them from their sinne that they may repent, and be made partakers of His holinesse, and so the eternall remission of their sinnes, made sure unto them according to His promise, Esay 43.25. I, even I am He that put­teth out thine iniquities, for Min [...] owne sake, and will not remember thy sinnes. And againe, Esay 44.22. I will put away thy transgressions as a Cloud, and th [...] sinnes as a mist: Turne thee unto mee, for I have re­deemed th [...]e: Read further, Esay. 53. from vers. 4. to the end, Mi [...]. 7.18.19. He retaineth not wrath for ever, because mercy pl aseth Him: He will turne aga [...]ne and have compassion upon us; Hee will subdue our iniquities▪ and [...]a [...] all our sinnes into the bottome of the Sea. Col. 1.13. God hath delivered us from the power of darkenesse, and hath translated us into the Kingdome of His deare Sonne, in whom wee have redemption th [...]ough His blood, th [...]t is, the fo [...]givenesse of our sinnes, Hebr. 1.3. Chri [...]t by Himselfe hath purged our sinnes. See the text cited out of Ieremiah, Heb. 8.10, 11, 12. and Hebr. 9.26. and 28. 1. Pet. 2.24. Who His owne selfe, bare our sinnes in His body, on the t [...]ee, that by His stripes wee might be h [...]aled, 1. Iohn. 1. [...]. The Blood of I [...]sus Christ purgeth us from all our si [...]nes, Reve. 1.5. Hee hath loved us, and washed us from all our sinnes in His blood. Rev. 5.9. Thou art worthy to take the booke, and to open the seales thereof. For Thou wast killed, and hast redeemed us unto God by Thy blood, out of every kindred, and tongue, and people, and Nation.

ARTICLE XII. ❧ The resurrection of the body, and the life euerlasting.

CHAP. XXXVIII.

§ 1. IT may seeme that the Christian mans hopes are more glorious then all other hopes, because he is so well content, with patience to expect the promises, and to deferre his hopes to be enjoyed in a bet­ter life then this; yea, for those hopes sake, to deny himselfe many pleasures and contents in this present life; an ar­gument doubtlesse, as of a constant hope, so of an inuincible courage; that for this hopes sake, because he judgeth Him faithfull that hath promised, he beareth patiently all oppositions, persecutions, and all things else whatsoever may seeme to stand against this hope of happinesse in the life to come: which constancy is so much the more to bee praised, because it is of a hope above hope, seeing all reason and causes in nature are against it; insomuch as with them that belee­ved it not, it was scoffed at, as you reade Act. 17.32. or else accounted madnesse, as Act. 26.24. yea, and where the great teacher of the Gentiles takes upon him to ascertaine this doctrine of the resur­rection, as 1 Cor. 15. he brings his maine proofe especially to this purpose; That it is to be held a Gospel, which we are to receive as a [Page 182] matter of faith, which of it selfe is the substance and proofe of things hoped for. We shall consider the validity of Saint Pauls ar [...]uments in their due place, in the meane time what hope we may have from them who undertake to give proofe of this Article by naturall reason, you may see by that which Thomas Aquinas hath brought, contra Gentiles lib. 4. cap. 79. The soule (quoth he) is im­mortall, and naturally united to the body, as the forme thereof. Therefore it is against the nature of the soule, to be out of the bo­dy; and nothing that is contrary to nature, can bee perpetuall. Therefore it is necessary that it be againe united to the body, that the body may rise againe. To this reason it may be replied, no­thing is, or can be put in nature, whereby the soule being once de­parted, is againe reunited to the body: but that is a thing tran­scending nature and onely in the will and power of God. For al­though the resurre [...]tion be indeed a naturall thing, in respect of the termes, that is, the body and the soule, becaus neither the body, nor yet the soule, is any perfect speci [...]s in nature, seeing they are made one for the other, and the soules desire of being with the bo­dy is never satisfied but in the body; yet in respect of the princi­ple or cause which should joyne them together, being separated, the resurrection is above nature, and therefore cannot be enforced by any naturall reason. For the soule, by any disease or other cause contrary to nature, being driven out of the body; there is no natu­rall cause left▪ either in the one, or in the other, which is able to re­unite them: for if so, then that cause would have beene of force to have retained the soule still in the body, that it should not have de­parted therefrom: And therefore that axiome, That nothing which is against nature can be perpetuall, hath no force to inferre the resurrection, which depends onely on the will, the mercy and justice of Almighty God, and not on any thing that is in nature. The second reason is this.

2. That which is imperfect in the being thereof, cannot be ca­pable of perfect happinesse. The soule separate from the body, is in the being thereof imperfect; in as much as being a part of man, it is not perfect, but in the whole man soule and body together; Therefore it is necessary that the soule be againe united to the body, that both may be perfectly happy together.

Answer. The perfect happinesse of the soule and body together, is a promise of grace, and utterly beyond the state of nature, and so no naturall argument of the resurrection. But the perfection of be­ing is either naturall, or connaturall: The perfection, which I call naturall, shall be onely in the state of glory, when the naturall parts of man, soule and body, shall be joyned together according to the perfection of their severall being after the resurrection. The con­naturall perfection of the reasonable soule, is that which is in knowledge and contemplation of things that are divine. The soule being separate, because it is freed from that variable and fraile [Page 183] companion of the fantasie, which followes the appetite, and dieth with the body, Psalm. 146.4. is better fitted to that perfection which is in contemplation, then while it dwelt with the body, and be­cause it sees that there is no possibility in nature, of any returne to the body, it is with all patience and joy, content to expect till Gods appointment be, that it shall returne, as it was said to the soules o [...] the Saints, That they should rest for a little season, untill their fel­low Martyrs time were fulfilled, Revel. 6.11. So that although for the perfect happinesse of both, the soule is to be joyned to the bo­dy, yet that joyning followes not for the desires sake of the soule, but for His will [...] sake who hath promised such happinesse unto both soule and body.

Thus you see that the glorious hopes which the holy Christian faith brings with it, are above all the reasons and possibilities of nature. Therefore let us not seeke naturall proofes for the resur­rection, but from the light of grace, and the vertues of the divine dignities which the holy Scriptures have made us to know; let us see what arguments we can finde of more strength and solidity. And because the reasons that are to bee brought for proofe of this Article will fol ow easily enough, if it be made manifest that the will and decree of God upon all man-kind is, that there shall be a resurrection both of the just and unjust, Act. 24.17. I will first bring the holy Oracles thereto; then the reasons that accord with them; and lastly answere such objections as Atheists are wont to bring to the contrary.

That which is in Gen. 3.15. The seed of the woman shall breake the head of the serpent, in Iohn [...].8. is interpreted, shall destroy the workes of the devill, that is, sinne, and the punishment thereof, death; which cannot be, except the dead be raised againe, Iob 19.25. I know that my Redeemer liveth, and that Hee shall [...]tand at the later day upon the earth; and though, after my s [...]inne, wormes d [...]stroy this body, yet in my flesh shall I see God: whom I shall see for my selfe, and mine eyes shall be­hold, and not another, though my reines [...]e consumed within me. Which text, though it be as plaine and dir [...]ct for the resurrection, as any other in the Scripture, yet Iohn Mercerus rejects that sence, because the Hebrew Commentators doe not so expound it. Esay 26.19, 21. Thy dead men shall live together, with My dead body shall they rise: awake and [...]ing [...]e that dwell in the dust, for the earth shall cast out her dead. For b hold, the Lord commeth out of His place to punish the inha­bitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more hide her slaine. Reade to this purpose, Ezech. 37. all. And if you say, that the calling of the Israelites is there prophesied, in that Metaphor; yet remember that no Metaphor is taken from things that are not. Dan. 12.2. Of them that sleepe in the dust many shall awake to everlasting life; some to shame and everla­sting contempt. Hosea 13.14. I will ransome them fr [...]m the power of the grave, I will redeeme them from death: ô death! I will bee thy [Page 184] plagues; ô grave! I will be thy destruction: repentance is hid from mine eyes. Iohn 5.28, 29. The houre is comming, in which all that are in the graves shall heare His voyce, and shall come forth: they that have done good, to the resurrection of life; and they that have done ill, to the re­surrection of damnation. 2 Cor. 5.10. Wee must all appeare before the judgement seat of Christ, that every one may receive the things done in his body according to that which He hath done, whether it be good or ill. So by these texts, among many other, it being manifest that God hath decreed a resurrection for the bodies of men, both good and bad: it being also manifest, that nothing is impossible unto Him, but that He doth whatsoever it pleaseth Him, in the heaven, and earth, in the seas, and all deepe places, Psal. 135.6. it must follow of necessi­ty, that there shall be a resurrection; which, that ye may the bet­ter apprehend, we will adde some reasons that accord hereto.

1. And first of all, that argument which our Lord Iesus brings to this purpose: Matth. 22.32. I am the God of Abraham, and the God of Isaac, and the God of Iacob, but God is not the God of the dead, but of the living. Therefore Abraham, Isaac, and Iacob, though they be now dead, yet must they rise againe, for all men live to Him, that is, are in His power to be brought againe unto life when Hee will. To know the strength of this argument, you must looke to that which is, Gen. 17. I will establish My Covenant with thee, and with thy s [...]ed for an everlasting Covenant. But no covenant can bee everlasting, if either of the parties die. Therefore Abraham and his seed, that is, the faithfull cannot perish, but evermore live unto God, as it is said in Luk. 20.38. For to this end Christ both died, and revived, and rose againe, that Hee might bee Lord both of the dead and living: the dead He saith, that they may live againe. For if our Lord Iesus died to purchase eternall life for us, it is impossible that we should not live eternally.

2. The arguments of Saint Paul, in 1. Cor. 15. fall as thicke as haile, and that first argument, in the first place, stands thus. 1. It is a Gospel which he received, and preached unto them according to the Scriptures; And seeing the doctrine of God, for His owne authoritie, being the God of Trueth, is to be received, for our reve­rence only which we owe to him, we ought to beleeve it. Hitherun­to tend those words. v. 3. and 4. For I delivered unto you that which I received, that Christ died for our sins, according to the Scriptures, and that He was buryed, and that He rose againe the third day according to the Scriptures. 2. And from this ground of faith, he doth con­clude, vers. 12. that there is a resurrection, to wit, for them that die in the faith of Christ; For Christ died not for Himselfe, but for our sinnes, and rose againe for our justification, Rom. 4.25. 3. Since by man came death, by man also came the resurrection of the dead. vers. 21, 22. For the well-being of the body cannot bee but by the head. 4. vers. 25. Hee must reigne untill He have put all His ene­mies under His feete, Psal. 110.1. Therefore death also shall be [Page 185] subdued. Ergo. The bodies of men kept under His power, shall rise againe. 5. If the bodies of men rise not againe, these absur­dities and inconueniences must follow. That they that are dead in Christ, are perished, and while they lived here, were of all men most miserable. Our preaching, and your faith is vaine. We are false wit­nesses of God, ye are yet in your sin. They that are baptized over the dead, are baptized in vaine: we are need lesly in danger every houre for the preaching, and beleefe of this doctrine. My contention at E­phesus hereabout, was to no purpose. The Epicure that lives to eate and drinke, is the only happy man. But these things are impossible, and amongst Christians accounted incredible. Therefore there is a resurrection, His doctrine in other Epistles, is to the same pur­pose, as Rom. 8.11. 6. If the Spirit of Him that raised up Iesus from the dead dwell in you, He that raised up Christ from the dead, shall also quicken your mortall bodies by His spirit that dwelleth in you. This argument from the communitie of the Spirit, you may understand by Chap. 17. §. 4. n. 2. Phil. 3.21. 7. Hee shall change our vile bo­die, that it may be fashioned like to His glorious body, according to the working, whereby Hee is able even to subdue all things to Himselfe. 8. The hope of the resurrection, as it is a comfort against all the trou­ble and afflictions of this life, so especially against sorrow for them that depart from hence, as you read, 1. Thes. Chap. 4. vers. 13, 14. &c. 9.2. Cor. 5.10. All must appeare before the judgement seat of Christ, therefore the dead shall rise againe. 10. For none of us liveth to himselfe, and no man dieth to himselfe; For whether wee live or die, wee are the Lords. Rom. 14.7, 8, 9. Therefore the dead shall rise againe.

3. If there be a resurrection of the dead, then the love of God may extend it selfe eternally towards man, according to that excel­lency of compassion and love, than which, none can be greater: So that not onely our sins be forgiven eternally, but also those mercies vouchsafed which we can neither deserue, nor thinke of, because His love hath not whither it may extend it selfe any further: and like­wise the will and understanding of man, may know and love God in that excellency and perfection of love, which is possible to man, in his perfection to performe. But if there be no resurrection, neither of these things can bee. Therfore it is expedient that there bee a resurrection.

4. An infinite goodnesse is sufficient, and able to fulfill all the good desires of the creature; both of the soule with knowledge, with joy, with love, and all other vertues which it can hope or de­sire: of the body also in giving of it health, strength, activitie: for heavy and elementall, to make it spirituall; for earthly, to make it heavenly; to bee serviceable in every respect to the desires of the mind; to passe from place to place, to dilate or contract it selfe; to appeare, or disappeare, &c. Which if the infinite goodnesse never should, nor would performe to the creature, then had He put into [Page 186] the creature a hope, and expectation of happinesse, above that which He meant to performe: So the imagination of goodnesse should be greater than the reall goodnesse, and our apprehensions more large, and an infinite goodnesse should not be able to answere the finite desires of the creature. But all these things are impos­sible. Ergo. It is necessarie that there bee a resurrection of the body, and life everlasting, whereby the expectation of man shall be fulfilled.

5. The Law of God is the patterne of perfect justice; And His infinite justice requires, that reward bee given to every one ac­cordingly, as he hath broken or observed it, and that according to the measure of His infinite justice, so farre forth as a finite creature can bee capeable. Therefore there shall bee a resurrection of the flesh, especially by the lusts, whereof the divine love and justice have especially beene broken.

6. If there shall bee a resurrection of the body unto eternall life, then God may use His creature man to His glory, as it plea­ses Him: if not, then the power of God shall bee destitute of a sub­ject, framed of body and soule, wich Hee may use to His glory. But this is impossible, that His power should be destitute of such a Creature to whom He hath promised immortall glory, therefore there shall bee a resurrection unto everlasting life.

7. By how much any efficient is greater in power, by so much the more effectually doth it worke, that the effect bee brought to the best end, whereof it may be capable, and that especially if the glory of the efficient be joyned therewith. The desire and utter­most hope of every man is to live ever in body and soule, not parted asunder, 2. Cor. 5.4. and to this end and hope, God Himselfe hath created us, vers. 5. and of this thing, every man is capable, and the great glory of the Creator shall bee most excelling in this, that He free His creature man from the basenesse of mortality and corrup­tion, to an estate of Glory, and immortality: Therefore it is requi­site that there bee [...] resurrection, and life everlasting: For He ful­filleth the desire of them that feare Him, Psal. 145.19. Therefore they shall rise to [...]ife everlasting.

8. The will of man is created of God, that he may aspire and come to that end whereunto the goodnesse and will of God have created him which end [...] cannot attaine unto, if there be no re­surrection and eternall life For if there be no resurrection, then is he created onely to the en [...]oying of happinesse, short and fading in this life, so should he have the understanding and desire of excee­ding great felicitie, and the enjoying of little. But this is impos­sible, for so the eff ct, that is, the short happinesse, should not bee answerable to the cause, that is, the will of God, which hath put this will and desire of eternall happinesse in man. But if the natu­rall appetites of eating, drinking, procreation of the like, &c. can­not be in vaine, much lesse, the spirituall desires of knowing, of lo­ving [Page 187] God, and pleasing of Him. But the first are not in vaine, there­fore not the latter, though that be not first which is spirituall, but that which is naturall, and then that which is spirituall.

9. Man as he is a creature of God, is good, Gen. 1.31. and his goodnesse is greater in respect of the end of his creation, which was to know, love, and honour God, which in this life hee cannot doe, because of sinne, the worke of the devill in him. But it is impos­sible, that either the sinne of man, or the malice of the devill should frustrate the end of God in His creation. Therefore there is a resurrection, and eternall life, wherein God shall have His due from man, and man his eternall joy in God.

10. No word or commandment of God can be in vaine, as that, Thou shalt love the Lord thy God with all thy heart, and Him onely shalt thou serve; or that; Thou shalt be perfect with the Lord thy God. For man doing thus, the soule shall be happie, and approach to that end, for which it was created. For therefore God loved man, that he might love and honour God againe; which because it is not done in this life, because of our infirmitie, and our sinne, therefore there shall be a resurrection, and life everlasting, wherein our love shall be perfected, least the divine love should suffer eternall inju­stice, and eternall punishment be brought upon the creature, so ex­ceedingly beloved, and not returning that love againe.

11. Man is the end of all bodily being, either in that he is the combination of all bodily beings, whether they be elementall, ve­getable, and sensitive; and likewise of things that have imaginati­on and reason, See hereto, Chap. 17. §. 4. n. 5. or else because all bo­dily beings shall have their rest and perfection in him, and with him: or at least because he uses these things to such workes as are acceptable to God: But if there be no resurrection, then after the end of this world, man in whom, and with whom, all these things are to receive their perfection, not being at all, all these things have no end of their being, and so either not being at all, or else being for no end, their creation (as concerning their uttermost and true end which is the eternall glory of God) should bee in vaine, and that expectation or groaning of the creature to bee delivered from the bondage of corruption, of which Saint Paul speakes, Rom. 8. should also be in vaine, and the promise of making all things new, Rev. 21.5. Es. 65.17. 2. Pet. 3.13. should also bee of none effect. But all these things are impossible. Ergo. It is necessary that there be a resurrection of the body, and eternall life.

12. Neither is the body, nor yet the soule for it selfe, but both the one and the other, that both together may make one perfect man: So the perfection and blessednesse of the whole man is more than that which can come onely to one part. But if there bee not a resurrection of the body, this greater blessednesse is utterly lost, so that although the soule bee happie for ever; yet the greater bles­sednesse of the soule and body together, suffers eternall privation. [Page 188] So the whole should be onely, that one part may bee happie: so the hope, even of the faithfull should bee in vaine, and their eternall happinesse onely in imperfection; and so the punishment of the wicked. But these things stand neither with the justice of God, nor the trueth of His promises. Therefore the body shall rise againe.

13. And because this is our last hope and uttermost comfort in all our calamities, and a speciall bridle to restraine from sinne, it is fit that upon all occasions you should exercise your selfe to make this conclusion on whatsoever you thinke, or whatsoever you heare out of the holy Scriptures. For every promise, and every threat­ning therein, brings you to this; that a reckoning must be given for all that which you have done in the body: For if the body, with the sences, the servants of the soule, either for sinne, or righteousnesse, should not live againe, then the divine justice, in reward, and punishment, should be defective, but this is impossible. The texts that are plaine you will understand by your selfe, as that of Moses, in Psal. 90.3. Thou turnest man to destruction, and sayest, Returneye children of men. Some are a little further off, which yet you may easily bring hither, as Esay 38.18, 19. The grave cannot praise thee; They that goe downe into the pit cannot hope for thy trueth. The living, the living, hee shall Praise thee, as I doe this day. There­fore the dead shall rise againe. For seeing man was made to glori­fie God in his body, and in his soule and that his end cannot bee frustrate; man must live againe, that his mercy and justice may be praised, both by the good, and the bad. Iannes and Iambres with­stood Moses, 2. Tim. 3.8. Therfore Moses, Iannes, and Iambres must come to judgement. For it is a just thing with God to reward you, and to punish them that trouble you, 2. Thes. 1.6.7.

And if for your further satisfaction, you will reade that which the Fathers have written; you may take that which goes under the name of Iustine the Martyr, in his questions of the Greekes: the oration of Athenagoras, concerning the resurrection of the dead. Irenaus lib. 5. cap. 4. &c. his arguments for the most part taken from Athenagoras. Theophilus lib. 1. ad Autolycum. Origen [...], lib. 2. cap. 10. Reade also that excellent booke of Tertullian, of this argument, where you may see what his judgement is concerning the qualities of the bodies being raised, and some objections to the contrary answered. This Article, the Iewes, both Cabalists and Talmudists, hold so firmely against that heresie of the Sadduces, that they say, That he can have no part in the world to come, which de­nies the resurrection. Lib. Sanhedrin Cap. Halec. Neither is there any man that lives, and sees the continuall course of nature, in the digestion of the food, that can deny that [...] of the body, of which Pythagoras, and after him, Plato speakes in Phaed. and most of all Saint Paul. 1 Cor. 15.39.

§ 3. Yet so fearefull is the judgement which follows after the [Page 189] resurrection, unto the Atheist, that he searches all corners of cavills against it, you shall take some of them with their answeres, as I find them in Tertullian, and Thomas Aquinas, contr. gent. lib. 4. cap. 80, and 81.

Object. 1 Object. 1. And first it is said, 1 Cor. 15.50. That flesh and blood cannot inherit the kingdome of God.

Answer. Till by grace it is made spirituall: So not the sub­stance of the flesh is there understood, but the present estate there­of, with the lusts and wicked desires; which if a man doe mortifie by the Spirit, he shall live, Rom. 8.13. So in Iohn 6.63. The flesh profiteth nothing, understand the fleshly-minded man, which of him­selfe knoweth not the things of God, and those things which be­long to sanctification and eternall life. But concerning the being or substance of the flesh, or body of man, seeing it was tempered by Gods owne hand, fashioned according to His jmage, made the seat of the soule so excellent a being, by which and with which the soule workes whatsoever it doth; seeing in the holy Baptisme, the flesh is wash't, that the soule may be cleane; seeing in the holy Supper, the Sacrament of the Body and Blood of Christ is recei­ved by the mouth, that the soule may be strengthened in God; see­ing our bodies are the members of Christ, the temples of the Holy-Ghost, and He dwells in them; seeing our bodies are not our owne, but Gods, 1 Cor. 6. seeing they are the instruments of holinesse, in all the workes of mercy, in prayers, in wholesome counsell, almes deeds, in indurance of sorrowes, in fasting, in imprisonment, in mar­tyrdome in death; it is impossible that God should leave forlorne the workemanship of His owne hands, the closet of His owne breath, the masterpiece of His cunning, the heire of His riches, and the Priest of His religion and service, to dwell in eternall death; that He should not heale the wounds, and restore those dead to life, which have beene wounded and slaine for His sake. And though the flesh in it selfe be weake, and through sinne utterly lost; yet seeing our Lord came to seeke and to save that which was lost, and that He Himselfe hath borne our sinnes; it is impossible that ei­ther the merit of Christ for us, or the mercy and goodnesse of God should be in vaine. Therefore the glory of the Lord shall be re­vealed, and all flesh shall see it together, Esay 40.5. and from one Sabboth to another shall all flesh come, and shall worship before me, saith the Lord, Esay 66.23. And I will powre out of my Spirit upon all flesh. Ioel. 2.28. And seeing the flesh hath these holy promises, therefore the flesh shall rise againe, that as both the flesh and the soule have sorrowed, so they may both reioyce together.

Object. 2 Object. 2. But the Prophets speake of the resurrection darkely, and in figurative speeches onely.

Answer. Not onely, but oftentimes so, as they cannot be other­wayes meant. And though they use figurative speeches; yet no figure is taken but from somewhat that is properly and truely [Page 190] such. Moreover, the words are often such as admit no other meaning, as in Iohn 5.28, 29. The houre is comming in which all that are in the graves shall come foorth; they that have done good, to the resurrection of life; and they that have done ill, unto the re­surrection of condemnation.

Object. 3 Obiect. 3. If the same body shall rise againe, of the same shape and lineaments; some shall be whole men, some maimed, some halting, blind, &c.

Answer. The qualities of the bodies shall be changed, the sub­stance shall not be lost. For as it is against the justice of God, that one substance should doe that which is pleasing to Him, and ano­ther be rewarded therefore: So if all teares shall be wiped away, then also all cause of teares; all hurts, wants, and deformity both of body and soule. So that as the same body shall be returned to the same soule; so shall it returne intire and whole. Object. But if the use of the members cease, why are the members needfull? Ans. Though the naturall body shall be made spirituall, and thereby be delivered from the necessities of those things to the use of which wee are now tyed, as of foode, clothes, &c. and so the members freed from their offices; yet are they not therefore unnecessary; For the tribunall of Christ requires a perfect man, that he may receive in his body, according to that which he hath done in his body. Moreover, for the perfection of beauty and glory, the body must be intire, the integrity of which stands not in the offices of the mem­bers, but in their substance. Neither yet shall all the offices of eve­ry member cease, for the instruments of the voyce shall still serve for praise to God, as this Father thinketh.

The objections which Thomas Aquinas brings from naturall doubts, are of no force against the reasons which we have brought from the light of grace, and knowledge of the Scriptures: For it is yeelded, that the resurrection of the body is beyond all the power of naturall causes to effect, but that it is onely of the will and power of God, as to make man at the first, so to restore him againe out of his former principles, into which he was resolved. But that you may see how weake naturall reason is, compared with the trueth of God, and on what wretched hopes the Atheist depends, which trusts that his sinnes shall never be brought to judgement; I will propose the reasons and answeres as they stand.

Object. 4 Object. 4. That which is corrupted, cannot be made the same a­gaine; as a naturall habit of the body, or mind, being deprived, cannot be restored.

Answer. The impossibilities of nature, cannot limit that power which created nature, especially in the resurrection of the body, wherein the Author of nature hath professed that He can, and hath promised that He will raise it up againe, as you read before.

Object. 5 Object. 5. But the essentiall principles being lost, it is impossible that the same thing in number should be restored.

Answer. The essentiall principles in man, are soule and body, which being restored each to other in the perfection of them both, nothing which is concomitant, whether it be property, or necessary accident can be wanting, and that both these remaine in the state of being, and consequently in the possibility of being brought to­gether againe, you may see Chap. 17. § 4. N. 5.

Object. 6 Object. 6. Corruption is a change from being, unto not being. Therefore it is impossible that the being of man being corrupted, the same being in number, should be restored.

Answer. This is in effect one with the former. And it is true, that the totall is destroyed in man by the separation of the parts. But neither of the parts doe come to nothing, but are in the hand of that power to bee conjoyned againe, by which they were con­joyned at first.

Object. 7 Object. 7. If whatsoever hath beene essentiall to the body of man, must in the resurrection be restored unto him, then this bodi­ly proportion shall be very uncomely; in as much as the haire, the nailes, and whatsoever else is wasted away by the force of naturall heat, were once as essentially of the body as that was, which he carryed with him to the grave. See the first supply to Logicke, question 66.

Answer. As it was said before, that whatsoever was wanting in the body should be made up: So understand on the contrary, that superfluities, and deformities shall be taken away: and that every one shall rise againe in that perfection which is peculiar to man-kind.

Object. 8 Object. 8. That which is common to all, of any kind, seemes na­turall to the species. But there is not any common virtue, of any naturall agent, to worke this: Therefore it seemes that all men shall not rise againe.

Answer. The resurrection of the dead is not by any naturall cause, but it depends onely on the power of God, to whose justice every man must give an account of his owne workes.

Object. 9 Object. 9. Death is the effect of sinne, from both which wee are f [...]eed onely by the death of Christ. Therefore it seemes that all shall not rise againe, but they onely that are partakers of the merit of His death.

Answer. It is true, that such onely shall rise to eternall life, the rest for justice unto judgement. And because death is the wracke of nature in all men, and the worke of the devill; and that our Lord came to repaire nature, and utterly to destroy the workes of the devill: Therefore, that it may appeare that Hee hath perfectly finished that for which He came, all men must rise againe.

Object. 10 Object. 10. The last objection seemes a mighty one above the rest. That if all men must rise againe perfect, what shall become of the Canibals, who have eaten one another? nay, if any of these Canibals eate onely mans flesh, and beget children, seeing their [Page 192] seed (as their wisedome affirmes) is onely the superfluity of the nourishment, before it be conuerted into the substance of the fa­thers body; here is the knot of Gordius, who hath most right to this seed, whether the sonne whose body was made of it; or the fa­ther, or he from whose body it was devoured, by the father? But this Philosophy of the superfluity of the seed, hath been hist out in the 17. Chapter. The maine doubt is answered by Saint Paul. 1 Cor. 15.44. Thy body is sowen a naturall body, but it is raised a spiri­tuall body. So then, though Beares, or dogs, or Canibals, or wormes devoure the flesh; yet seeing onely flesh is nourished thereby, a materiall body with a materiall, a naturall body with a naturall; the spirituall body is free from any naturall change. For even now the soule dwells not in the body, but by those meane spirits which are raised from the bodily parts (as I shewed before.) Therefore though this materiall, individuall body shall be raised up; yet be­cause it is raised up a in spiritual estate, it will be free from naturall corruption, because it is fitted to be an eternall habitation for the soule, being wholly spirituall; and then there will be no want of any member or part, when the soule shall be able to fit it selfe of a clothing, for all uses, out of a spirituall body; neither shall it need to seeke any supply out of a forreigne body: For as in justice the same soule must returne to the same body, that both may suffer, or be glorified together; So shall both be perfected together, accor­ding to the perfection of every individuall, in their proper parts: And though they be scattered in ashes or dust, as farre as from East to West, yet shall every atome be gathered into that body in which it first received the impression of an humane soule, to become a part of a reasonable man. The Poet gives you an example of a Gardi­ner, wehling his seeds being mingled together.

Namque ut quondam olitor, qui forte minuta sub uno
Diversi generis confusa videbat aceruo
Semina; mox secum, dum singula seligit, hoc est
Ozymon, hoc apium, lapathum istud, & oxalis illud,
Daucus, & andrachne, ammi, apiastrum, urtica, melanthum;
Sic tua, sed melior sapientia, novit acuto
Permistos hominum cineres discernere visu.

I will give you an experiment for your easier understanding. Take a knife, a punch, or other toole of steele well hardned, and touch't with a load-stone, mingle a quantity of the fylings of iron, or steele, with so much common dust as that the fylings appeare not; yet with the knife or punch made cleane, you may separate the fylings, according to the first quantity, out of the dust. And if this be possible to metall, by reason of the common spirit; how much more to the soule, when it is commanded to gather together, that dust, which once it had enlived by it selfe?

[Page 193]§. 4. Among the heresies against the doctrine of our holy religi­on, that which denies the resurrection, was one of the first. For be­side the Sadduces which denied it, as you read, Mat. 22. and thought that the soule died with the body, all the sects of the Samaritanes, (except perhaps the Dositheans) held that errour with them. And although it bee not knowne to mee, which of them fell first into the ditch: yet seeing both sorts held the bookes, and authority of Mo­ses (and none of the Prophets beside) authenticall; and that the Sadduces interpreted Moses according to the letter of the Law, and thought that the blessings and cursings therein contained, did belong onely to this present life (which was the originall of this errour) with mee they shall be accounted, the blind guides of the blind.

Among the Christians, some twenty sects of Hereticks have beene, which denied this Article, some upon one ground, some up­on another. The first fountaine of this poysoned doctrine among the Chri tians, was Simon the Samaritane, whose Scholars held it successively unto Marcus, about a 100. yeeres after Simon. This Marcus also upheld the same heresie: but after him it was by turnes ca l'd up from hell againe. Car [...]ocrates out of Platoes Scho e, brought in the change of soules, from body to body: but much worse than hee. For Plato thought that the soules of men were sent into the bodies of beasts, or of crazed and old men, for the punish­ment of their form [...]r sinnes: but Carpocrates taught that they were brought thither for the fulfilling of those lusts which they had not done in their former bodies. For being here subiect to the power of the enemie, man (said hee) cannot escape the wrath of these adversaries; but by the filthinesse of life, and doing such things as please them. And therefore the soules that live heere most vertu­ously, and tempe [...]ately, are oftenest sent into other bodies. Though this doctrine of the devills Chaplaine, upheld the immor­tality of the so [...]le, yet no resurrection of the body.

Valentine, and after him the Manichees, taught that the soules of men onely were redeemed by Christ, but not their bodies, and therefore they should rise no more. Neither yet should all soules bee saved. For there bee (said hee) three sorts of men: spirituall, animall, and carnall. Spirituall, which by nature have a most excel­lent faith, and these shall be saved without good workes, as Seth: Animal, which have but a little faith, but may bee saved by a sup­ply of their workes, as Abel. But the carnall as Cain, can by no meanes bee saved.

Marcion, concerning the resurrection of the body, sided with Valentine, And so did Apelles. For, (said hee) Christ Himselfe went to Heaven without any body. For that body which Hee had taken from Heaven, and the elements; at the resurrecti­on Hee delivered againe to their proper principles, from whence He tooke it.

The Seleucians also, that affirme that Christ left His body in the Sunne (as you read before) are bound to denie to us any ascent into the heavens above: for it cannot be better with us the members, than it is with our Head.

Origens errour against the resurrection, is at large refuted by E­piphanius, Haer. 64. and if you minde the objections and answeres before, you have the sum of that which Origen brought against it, and the other answered.

Hierax denied a resurrection of the body, but is disproved by the arguments heere brought, as all the other Hereticks which are here mentioned. A resurrection of the soule he yeelded unto, except of the Infants, which died before they had knowledge; because none is crowned, except he that strives lawfully, as you read before, in the 28. Chapter, where his reason is answered out of Epiphanius, Haer. 67.

And although you see such monsters of opinions, as I have said, and if you have leisure, may read the refutation in particular, in the Authour aforesaid; Yet if you take good heed to that which hath beene spoken for, and against the trueth; you may confesse that the trueth is great, and shall prevaile.

CHAP. XXXIX. ❧ And life everlasting.

§ 1.

WHile there was no sinne in the world, it stood not with the justice of God, that any punish­ment for sinne should bee inflicted: therefore death, and all diseases, as his fore-runners, with hunger, thirst, and all the enemies of life, were far from man. But after that sinne had brought in death, it was a mercy that all those enemies of life, which accompanied death, should shew themselues, that man mi [...]ht dai [...]y be put in mind of his mortalitie, and returne un­to H m whom he had offended. Now if you shall aske from whence this change of estates, from immortality, to mortality, did succeed in man▪ I thinke even from hence, that the pure soule, the image of God, dwelling in the body, which was framed of the bodily crea­ture, which was yet pure, and not subiected to the curse, had power to sustaine the body in that perfect estate wherein it was created, and s [...] should have preserved it for ever, if it had held that digni­tie which it had, and hearkened onely to the ordinance of God, [Page 195] and had reigned over the bodily affections and desires, as it ought, and had power to doe. But when the soule would forsake God the guide thereof, and that dignitie which it had naturally over the body and follow the lusts and appetites thereof, and for that trea­son against God, lost the power and strength which it had to sup­port the body: and moreover must seeke sustenance for the body out of the creature, now accursed and deprived of her first strength: it was impossible but that according to the curse, corruption, disea­ses, and death should follow thereupon. Yet seeing the merit of Chri t is so ful of satisfactiō to the justice of God, and He so power­full to restore all the decay of nature; and to destroy all the wrack and mischiefe which the devill hath brought thereinto: wee may firmely beleeve as we professe in this Article, that wee shall at last be brought to the e [...]oying of everlasting life, better than that to which wee were at first created.

1. For although by the craft of the devill, sinne entered into the world, and death by sinne passed over all man-kind: yet seeing man was made immortall, and that neither the end which God purposed, nor yet the infinite merit of the death of Christ can bee in vaine: it is impossible but that man-kind at last should be brought to eternall life.

2. The infinite goodnesse of God, is the reason and the cause that he is good to all, and that His mercy is over all His workes, Psal. 145.9. Therefore there is an eternall life reserved for man the most excellent of the visible creature, and the will of man above all other things, desires an eternall life in glory and happinesse, accor­ding to His promises. But if no such eternall life shall bee, then the action of God toward His creature, shall be in litlenesse and de­fect; neither shall he fulfill the desire of them that feare Him. So also the will of man should more desire the accomplishment of the divine goodnes upon the creature, than the will of God should desire the accomplishment of it selfe. But these things are im­possible: therefore there shall bee an eternall life in glory and happinesse.

3. Virtue, and the ready service of man unto God, is that thing wherewith God in man is most delighted, and which He hath com­manded, as it is said, Be ye holy, for I am holy, Lev. 11.44. and the de­sire of this holinesse is found in them especially, that hunger and thirst after righteousnesse, and hate their sinnes, whereby they dis­please Him. But this seruice of man to God, hath not hitherto beene duely performed by any living among the sonnes of men, nei­ther can be performed, both in body and soule, by the dead. There­fore it shall be performed in the life that is to come, wherein both Gods will, and the desires of His shall bee fulfilled. See Matth. 5.6.

4. If there shalbe an eternal life for man, then man shall receive of the divine goodnesse and power a power whereby he may both bee, [Page 196] and doe those things whereto the divine goodnesse and wisedome hath appointed him. But if there be no life eternall, then the end of mans creation should be onely to privation, and not being. But it were better never to have beene, than after all the miseries of this life, in the end to returne to an everlasting not being. For so the ef­fect, that is, man-kind, should no way be answerable to the cause, nor yet be any proofe or manifestation, o [...] that goodnesse, infinity, eternitie, and power by which it was made. But this is impossible, and against the conditions both of the prime cause, and the infini­tie of the dignities thereof.

Object. But you will say, that this reason doth no m [...]re prove that there is an eternall life for man, than for beasts, and other of the creatures, which also ought to continue for the proofe of that wisedome, and almightynesse of their cause.

Answere. There is a difference betweene the end, and those things which are for the end. Man is the end of all the visible crea­ture, and therefore it followes, that all those things are to bee in man as in the end, so far forth as they can be, worke, or be glorifi­ed in Him. And from hence also it followeth, that man must bee for ever, lest all these things which were for him, should returne to nothing with him; and the image of that infinite goodnesse, and wisedome by which they were made, should come to nothing eter­nally. Therefore though they shall be in man as the idéa of them all, yet not in their severall or distinct beings beside man.

5. No naturall desire of the creature, which is implanted in eve­ry individuall, of every kind, can bee in vaine, because it is implan­ted therein by a superiour power, which cannot bee frustrate. But it is implanted in all men naturally, both to desire, and to hope for eternall life. Therefore there shalbe an eternall life. For if after the resurrection, man should not live for ever, then there should be in God a will to raise him to life; contrary to his will, that hee should live for ever: So His being should not be simple, and one: but this is impossible, as it was proved, Chap. 9. §. 6.

6. The more powerfull that any cause is, the more manifestly doth the likenesse thereof appeare in the effect. And sith God is the first and chiefe cause of all, and that the likenesse of man, His worke shall be greater in his perpetuall wel [...]-being, than in not be­ing at all: therefore there shall bee an eternall life, wherein the greatest likenesse of the effect to the cause shall be perfected, that man may live in eternall Righteousnesse, Wisedome, and Glory. Otherwise the infinite justice might seeme defective, in reward and punishment, if both good and bad should perish alike. Moreover, the word whereby the punishment was inflicted, was neither so generall, nor so without exception, but that there was grace reserved. And now, lest he take of the tree of life, and live for ever [in his sin] therefore the Lord God sent him forth of the garden of Eden, the type of eternall happinesse, till he had tasted of death, the [Page 197] punishment of his sinne, then should hee live for ever in joy.

7. And these reasons for the assurance of everlasting life, you may adde to them that are in the Chapter before. And above all reason, the holy promises of God which cannot faile; as Iohn 3.16. God so loved the world, that He gave His onely begotten Sonne, that who­so [...]ver beleeveth in Him, should not perish, but have everlasting life. Titus 3.7. Wee are made heires according to the hope of everlasting life. Matth. 19.29. [...]v ry one that hath forsaken houses, &c. or lands for [...], shall receive an hundred fold, and shall inherit everlasting life. P [...]al. 37.18. The Lord knoweth the dayes of the upright, that their in­ [...]r [...]tan [...]e shall be for ever. Psalm. 23. I shall dwell in the house of the L [...]d for ever. And that the ioyes of heaven are eternall, it may appeare by the torments of the wicked that are in hell: of both which see Matth. 25. from vers. 31. to 46. And therefore the A­postle concludes, Rom. 8.18. That the afflictions which are of this pre­sent life, are not worthy to be compared with the glory that shall bee re­veal [...]d. For those things which God hath prepared for them that love Him, are such as neither eye hath seene, nor eare hath heard, neither have th [...] entred into the heart of man to conceive, 1 Cor. 2.9. And concerning the assurance of this joy, let the same mind be in us which was in Saint Paul, Rom. 8.38, 39. I am perswaded, that neither death [...]or life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Iesus our Lord. For it is just with God, to give unto His Sonne, having fully satis­fied His justice for the sinne of man; to give to His Sonne, I say, according to the merit of His desert, that glory, and honour, and immortall joy, which is due to Him therefore: which joy, for the infinite merit of His Person, being both God and man, must like­wise be infinite. And because Himselfe is God blessed for ever­more, and hath eternall glory and happinesse, and a Name which is above every name that is named in this world, or in the world to come; therefore hath Hee not any need of this purchased glory which is due for His sufferings; but that glory is reserved for them that are called of His grace, to be partakers thereof. And because a finite creature cannot be capable of infinite glory at once, inten­ [...]ivè, that is, according to the infinite measure thereof; therefore is it bestowed, extensivè, that is, in the externity or continuance there­of, wherein man is carryed from glory to glory, by the Spirit of the Lord, 2 Cor. 3.18. Neither is it for any man to thinke, that this glory which Christ hath purchased by His obedience, should be setled on that humane nature which He assumed in the Incarnati­on. For that hereditary, or native glory, which He had, as being one with the Father, was abundantly sufficient to glorifie that taberna­cle wheresoever He was pleased to dwell, as He saith, Ioh. 17.5. And now, ô Father, glorifie thou Me with thine owne selfe, with that glory which I had with thee before this world was. So it appearing, both by [Page 198] reason and authority of the holy Scripture, that this happinesse which we doe beleeve in eternall life, is to be eternall as the life is; that first doubt which was firstIn the [...] Chapter [...]. proposed in the entrance, is fully satisfied. The other two questions, concerning the soule, you shall heare by and by.

§ 2. The heresies that have been concerning this Article, though they be divers, yet two especially are needfull to be examined: One of the Chiliasts, which thought, that after the resurrection, the kingdome of Christ was to flourish 1000. yeeres in this world: ta­king that Scripture which is in Revel. 20. for proofe thereof. The other is that which they lay to St. Origen. That all the reasonable creature, even the most wicked among men; yea, the very devills themselves, after their sins, by lo [...]g torments, have been purged out, shall be restored to joy and happines in the kingdome of heaven; and againe after a long time, shall fall to their former sins againe, and so returne to their ancient punishment: and this, say they, shall be the revolution of all the reasonable creature, both good and bad, for ever. 1. But this is contrary to the trueth of the holy Scripture. For no creature, either man or Angel, can approach to God, or come to heavenly happines, but onely such as God doth love, and whom He loves, He loves unto the end: Iohn 13.1. because in Him is neither va­riablenesse, nor shadow of change. Iam. 1.17. 2. Moreover, as none can be partaker of heavenly joyes, but such as are interested there­in by Christ; seeing no man commeth to the Father, but by Him. Ioh. 14.6. if there should be any falling from joy, it would seeme to argue an insufficiency of the merit of Christ, which cannot stand with the infinity thereof. 3. Besides, if God willed this eternall revolution of the creature, from extreame joy to paine, and from paine to joy; then were we not taken into the state of sonnes and heirs of glory, yea, coheirs with Iesus Christ; Ro. 8.17. but to the state of bond men, which should have so much happines, as we were able to purchase by our indurance of afflictions and torments. 4. So the justice of God should not be infinite, if it might be satisfied by a finite creature. 5. And if any satisfaction to God could have bin made, beside that which was by the death of Christ, then that of Christ had beene needlesse and in vaine. But all these things are impossibilities. Therefore there is no such revolution from one state to another, as this opinion, fained to Origen after his death, when hee could not answer for himselfe, would bring in. But though Origen were a Saint, yet was he a man, and so might have his errours.

CHAP. XL. Amen. ❧ The third supply; Concerning the questions incident.

  • 1. Whether the soule of man be immortall? § 1.
  • 2. Whether there be one common soule of all men? § 2.
  • 3. That the holy Religion of the Christians is onely true, and none other beside it. § 3.
  • 4. How faith is said to justifie? § 4.

Whether the soule of man be immortall. § 1.

IT is not the doubt that any Christian can make, whether the soule of man be immortall, or no. For when God hath come downe from heaven, and hath taken upon Himselfe, the being of man; when He hath beene borne, and died to make satisfaction for the sinne of man; can any one that beleeves this, make a doubt whether hee have an immortall soule? or whether immortall life doe be­long to him both in soule and body? Therefore is not this questi­on proposed for the Christians sake, but by way of defiance against the Atheist, and such godlesse people as say in their hearts; There is no God, no soule, no life to come. And although by all the arguments of the two last Chapters, and many before, the question may re­ceive an easie solution; yet to give full satisfaction, is this which [Page 200] followes in particular. But to brand both the questions, and the mo [...]ers thereof, with their due infamy, it must ever be remembred, that the errour of the mortality of the soule, doth take away the foundation of all religion, and common honesty: For how can he make due reckoning of honesty, that cares onely for himselfe, to shift and sharke for a present maintenance in worldly plenty, and supposed [...]oy, and thinkes that all is ended with him in this life? Or what reverence can he have of God, or His seruice, who is not perswaded that there is a God? or if that must needs be put, yet is he perswaded, that with this life ended, his soule also comes to no­thing. And if there be no reward o [...] any virtue, or of any religion, is it not better to follow the pleasures of sinne with greedinesse?

1. But, Atheist, I answere, That if God should so neglect them that honour Him, as that He would not reward them; neither in this life, nor yet in that which is to come, then were He unjust: if He knew not their devotion, then were He not wise. But these things are impossible for thee to suppose, that God should be ei­ther unjust, or unwise. For perfect justice, such as the infinite ju­stice of God is, doth ever bring foorth a judgement; in which it must appeare that in Him that is infinitely just, there was neither ignorance of the service done unto him, nor any disability to re­ward it: which because it appeares not in this life, certainely it must be manifested hereafter. Therefore the soule is immortall.

2. Seeing all the world cannot affoord that which may give a full content unto the soule that judges rightly of every thing: See­ing we are taught, 1 Iohn 2.15. not to love this world, neither the things of this world; it is manifest, that the true happinesse of the soule ought not to be sought here among those things that are in­feriour, and below the dignity and state of the soule, which can be blessed onely in the sight of God, as our Lord hath taught us, Mat. 5.8. Therefore the elect of God, which according to His coun­sell and command, seeke true happinesse in another life, shall in another life be sure to find it. 1 Iohn 2.17.

3. The working of the soule cannot be hindered by the body: not onely the spirituall actions of the understanding, and motion of the will; but even the actions of the soule upon the body, (as I have somewhere given instance, in the beating of the pulse) and whatsoever hath motion of it owne nature, cannot be hindred to at­taine that end whereto nature drives it, and the thing it selfe desires to come (as the continuance and perfection of it selfe) because na­ture doth not worke in vaine, and the soule doth naturally desire true happinesse; that is, spirituall, eternall, and beseeming the na­ture of it selfe. Therefore the soule is immortall.

4. No substance which is intellectuall, is corruptible. For cor­ruption in substances, comes onely by the separation of the matier, and essentiall forme: And because beings intellectuall, that is, such as have power of an active understanding, doe not consist of matier, [Page 201] but are of themselues pure formes, therefore they are not subject to corruption, and death, properly so called. And although the soule, beside the power of understanding, have also the power of growth, and sences, as the naturall faculties thereof, by which it doth enlive mans body to move, to digest, to see, heare, feele, &c. and that when it goes away from the body, these faculties of the soule forsake the body, yet they die not in the soule, but shall en­live the body in the resurrection, as they did before: so that the soule is no way mortall.

5. Common consent of all Nations, both Christians and Barba­rians hold, and ever have held the immortality of the soule, and the soule it selfe beares witnes thereunto, which at the sight of grievous sinnes committed, findes such terrours and affrightings in it selfe, as are sometimes more fearefull than death. But if the soules of men did not live after the body, what cause had guilty minded men, either to feare death, or any torments that could fol­low after it?

6. The excellent endowments of the soule, the engines, and cu­rious artes that are invented, the search of the heavens motions, and the inuention of trueth in things removed from our sences, yea, even concerning the truth of God, are arguments sufficient of the soules immortality.

7. And beside these reasons, the infallible authority of the Holy Scriptures ought to wring this confession even from the very Atheist. For the soule being breathed into man by an immortall principle, by the breath of God Himselfe, may not bee supposed to bee corruptible: for so how could a thing mortall or corruptible be the image of the immortall God? Gen. 1.26, 27. yet say I not as the Gnosticks, or Priscillianists, that the soule is of the same be­ing, or substance with God, but that being so created by Him, and His image, it cannot be mortall, Mat. 10.28. Feare not them which kill the body, but are not able to kill the soule, but rather feare Him which is able to destroy both soule and body in hell. The parable of the rich glutton, and Lazarus, in Luk. 16. shew, the immortality, and state of the soule, both of the good and bad. Read also 1. Pet. 3.18, 19.20. Phil. 1.23. Revel. 6.9.

That there is not one common Soule of all men. §. 2.

1. BY some of the reasons before, and by all the authorities brought out of the holy Writ, it is manifest, that this fan­tasie of one common soule in all Men, was but a dreame of Aver­roes. For if the humane soule be the proper forme of the body, and the specifick difference of every subject, be by the forme thereof: If [Page 202] there be one common soule of all men, then the essential difference of men is taken away: so that they bee not now this man, and that man, but all men must be one man, as concerning their internall forms, the difference of men must be in their heccieties, or numerall diversitie of their bodies onely. 2. But so the understanding and knowledge of all men should bee one and the same, and one man should not bee wise, and another foolish, but all men wise, or foo­lish alike, if there were onely one soule or understanding of all men. 3. So also the vice of one man should multiplie it selfe over all men. 4. And all men should have equall joy in the end or happines of any one man. But these things are not so. And as these incon­veniences proove the differences of soules, while they are in the bo­dies of men: So likewise doe they withstand that confusion which would bee of the soules of men, being departed out of their bodies, which are not supposed to fall into the Chaos of life, and there to be confused as a drop of water falling into a River. For the soules being separate from the bodies, have their severall degrees of per­fections, whereby they are distinguished, as 2. from 3. so as they cannot be the same, as 2. cannot bee 3. 5. Moreover, both that unitie, and this confusion of soules, would utterly take away all justice in reward and punishment of their deeds, which they have done well or ill, in this life.

6. The uttermost happinesse of man, is the adequation of all his faculties in that which is the perfection of goodnesse, that is, that he love that which hee understands, and that he have power to performe it: for otherwise, his understanding would bee the origi­nall of paine and sorrow unto him, if he should know that which were good to be done, and should not have power to effect it. But if there were a confusion of all soules, or their understandings, when they are separate from the body, that universall unitie, or con­fusion of soules, would cause a lesnesse, or abatement in the glory, and end of the understanding, and consequently, an abatement of mans love to the Creator, seeing the greatest understanding could not aduance the meane and low understanding of fooles and igno­rants; but contrariwise in that confusion, should by them be aba­sed. But this is contrary to the nature of the understanding, of the will, of perfect love, &c. Therefore impossible to bee.

7. The excellency, or greatnesse of every thing hath the greatest concordance with being, as the littlenesse, or meannes of being, in­clines to not being, and hath some agreement there-with. From whence it will follow of necessitie, first, that if there bee one com­mon or universall soule or understanding, which is divideable into very man, this division takes away that universall unitie. For how can it be one in number, if it be divisible, & yet not materiall, or bo­dily? but that excellencie which is in the common soule, by that in­finite division among so many millions of men, is brought almost to not being. Secondly, there must be different understandings of [Page 203] all men, both living and dead, that the excellencie of all trueth may find some understandings, by which it may bee apprehended. 3. Seeing nothing is truely beloved, which is not first knowne or un­derstood; the love, and that understanding which man hath of God by this division, suffers such detriment as cannot bee made up againe. For the soule being parted among all men alike, one can­not love nor understand more than another: So neither the excel­lency of one man can be more than another, nor the glory or happi­nesse of one man more than another.

8. Common experience, and the difference which is in men, shewes the position to be false and foolish, and so let it go branded. You may see what Cusa brings to this question, Idiotae. lib. 3. cap. 12. And Tho. Aquin. contra gent. lib. 2. cap. 73. and the decree of the Lateran Councell. Sess. 8.

Object. But you will say, If the soules of all men be onely of one kind, and that their difference is onely in number; then this diffe­rence of the soules must arise onely from the bodies, to which they are allyed; from whence these inconveniences must follow necessa­rily. First, that the soules of men are materiall formes; for the par­ticular being of every thing depends upon that from whence it re­ceives the individuation: So that the soule of man, depending on the body, and having the originall of the particular being from the body, either it dies with the body, as the soule of the beast: or if it remaine after the body, yet seeing it receives the particular being from the body, when it is parted from the body, it must run into the common Chaos of life: seeing that whereby the distincti­on was made (that is, the particular bodies) are now taken away.

Answere. The suppositions of this objection, that the difference of mens soules is onely in number, or depending upon the particu­lar individuation of their bodies, are false. For the particular en­dowments of every soule, make such differences as is fit to bee in soules, as I gave instance before in numbers: to every one of which, an unity added, or taken away, makes the number so different, as that it cannot be any other number than that it is; Although num­bers are not truely said to bee different Species, but onely to bee distinct, or divers individuals. For in Spirituall substances, as the soule of man is, whereof wee know so little as wee doe, wee must be content to hold the generall trueths, when we cannot know the par­ticular or precise differences.

That the holy Religion and Faith of the Christians is onely true, and none other beside it. § 3.

ALl true Religion must have the beginning from the true God. So neither the seruice of the false gods of the Painims, nor the will-worship either of the Iewes, or of the Christians, can come into any account of true Religion. And because the true God onely knowes what seruice is acceptable unto Himselfe, and therefore hath from time to time taught his people what He requi­reth of them; therefore this question which is now to be decided, is onely betweene the Christians, and the people of the Iewes or Israe­lites, seeing these onely have received the lawes, and words of God, how they ought to serue Him. For whatsoever the Turks may pre­tend for their religion, which their false Prophet Mahomed taught them; yet they have no authoritie from heaven; neither by their law may they question any thing which they have beene taught. But concerning the Iewes, though it must bee yeelded unto them, that they were the true Church, first called and separated from the world, to be a peculiar people unto God; who first received the covenant of Circumcision, and after under Moses, the other cere­monies, even untill the time of reformation came by Iesus Christ: yet because they did not looke unto the end of the law, nor see how all the law was finished in Him, in whom all the Nations of the earth were to be blessed: therefore they dwell still in their old and beggerly rudiments, being still seduced by their Rabbins, teaching them that their law is an eternall law, as it is yeelded unto them, concerning the inward meaning or substance, that is Christ, and His eternall Redemption: But concerning the outward obseruances, the Law is not eternall, as divers of their owne, both by Nation, and sometimes by opinion have manifest­ed unto them. I name unto you onely Paulus Ricius, who hath made it plaine, both by the Scriptures of the Prophets, and and by the Talmudists their expositors in his second booke de coele­sti agricultura. That the rootes (as they call them) or Articles of the Iewish faith, are not a sufficient direction to bring them to heaven: but that the Christians by their faith may bee made parta­kers of the [...]oyes to come. For first hee prooves that the doctrine of the Trinity of Persons, in the unitie of the deitie, is agreeable to the holy oracles of God, and the exposition of their Talmudists. Then 2. That the mysterie of the incarnation, and the deitie of the Saviour of the world is according to the Scripture. 3. That [Page 205] His birth ought to bee of a Virgin, and therefore His conception by the Holy-Ghost. 4. That the mysterie of His passion, and 5. resur­rection are likewise manifest by the Scriptures. And 6. that the first comming of the Messias is already past, as you might see all these Articles confirmed before. And because these things are necessary to bee knowne and beleeved to everlasting saluation, and that the Iewes doe not beleeve them, neither can be brought to be­leeve them, till the Redeemer appeare the second time to judge­ment, that he may turne away the iniquitie from Iacob, that all Is­rael may bee saved, as the promise is: Let us rejoyce in our most holy faith, and pray that their returne to the true faith, with the fulnesse of the Gentiles, may bee speedie, according to the promises, Es. 59.20. Rom. 11.26. and verse 15.

How Faith is said to justifie. §. 4.

SO precious is the redemption of soules, that that must bee let a­lone to God for ever. And therefore no workes, or merit of our owne, nor of all the Saints of Heaven, can be of any availe for us, that wee should be accounted just before God, but onely by our Lord Iesus, and His righteousnesse, both originall, and actuall, apprehended by a true faith, are wee accepted righteous. For be­cause God doth not accept of any righteousnesse which is not most perfect, according to the perfection of his most just law: And see­ing the fountaine of all our actions is corrupted by our originall sinne: therefore is the originall righteousnesse of Christ, most ne­cessary to be imputed unto us, to take away our originall sinne, and His actuall righteousnesse also wholly necessary, that by His obe­dience and His sufferings, wee may bee justified: Vnderstand by the originall righteousnesse of Christ, not that righteousnesse which is in Him as God (as some have done) but that righteousnesse which was in Him, as man, from the first minute of His incarnation by the Holy-Ghost, which is His originall, or habituall righteous­nesse: And this righteousnesse of His, though it bee not in us; yet it is imputed unto us, even as our originall and actuall sinnes, were imputed unto Him, that wee might bee justi­fied by Him. And although it be necessary for us to know and to beleeve, that as wee are made originally sinfull by Adam, not onely because the offence of him that was the father of us all, is imputed unto us, or is reckoned ours, because wee were all in him originally; but also in respect of that staine of sinne and corruption, which wee draw originally from him, so is this righte­ousnesse of Christ accounted ours, in as much as He hath set Him­selfe to answere for us, as it is said, Matth. 20.28. That Hee gave His life a ransome for many, that as by the disobedience of one Adam, [Page 206] many are made sinners, so by the obedience of One, that is Christ, many are justified, Rom. 5.19. Therefore faith alone is not said to justifie us, but faith with the object thereof, that is, Christ with all His merits. So God the Father, for the merit of Christ, is said to justi­fie the ungodly, Rom. 4.5. And the holy Spirit also is said to seale the promise of God unto us, Ephes. 1.13. and to justifie us in the Name of the Lord Iesus Christ. 1. Cor. 6.11. Neither is faith any meritorious cause for which we are justified: neither doeth faith, precisely considered, include charity or other vertues, thereby justifie us; but as an instrument, or hand, is it given to us of God, whereby we take hold on Christ, and His righteousnesse preached unto us in the word of reconciliation. Therefore as the hand which receiues the treasure, doth not make a man rich, but the treasure it selfe: So neither the habit, nor the action of faith, no not as it is the worke of God in us, doth make us just before Him; but onely correlatively, that is, as it brings to us the merit of Christ, and makes it ours. See what you find hereto in the Note (b) on the 27. Chapter.

The Conclusion.

BEcause I had both read and heard, that divers men o [...] fame in learning had undertaken this taske which I have now p [...]rformed (as you see) I waited with great patience and hope the accomplishm [...]nt of their promise [...]. But when they were dead, and no fruites app [...]ared, worthy of such hopes as they had given, having now past the seventieth yere of my life, I utterly despaired of that I had so long hoped for. For though I had often­times thought of what argument, and for mine o [...]ne use had gathered di­vers Notes and Argument [...] thereunto: [...]t when I considered, that in that age the vigor of wit doth often languish, whi h in younger yeares is more pr [...]gnant, though not alwayes with that sta [...]dnes of judgement, whi [...]h ought to goe therewith; and es [...]ecially, that for my prof [...]ssions sake, I was compelled to poets and their fables; and among children, to speake to their understanding; yet when that great and grievous pestilence, which befell in the yeere 1625. had made a stop that dayly to [...]le, I knew it was foolish and altogether vaine, to flie from the hand of God; and that [...]o thoughts could befit a Christian better, in the continuall hearing of dolefull knells, and sight of corpses carryed to the grace, then such as [...]old the mynd fast to God, and those blessed hopes, that He [...]ath given to Chri­stian men. And therefore hauing brought my houshold to a few, and them no gadders abroad, but such as were easily commanded to stay within; I tooke the comforts which Almighty God vouchs [...]fed mee, and found my selfe safe under His protection; and so cheerefully undertooke that taske, whi [...]h I had long tho [...]ght on, because my expectation of others had quite faile [...] me. Therefore I praise and magnifie that glorious and holy Name, not only for that whole and perfect deliverance, whi [...]h He vouchsafed [...]n­to mee at that time, but much more also, that Hee hath beene pleased to effect by me, s meane, that which other vertuous and learned men held fit to be done for the benefit of the Church, and yet affected it not. And if this labor of mine may prove any way availeable to the comfort of others, or the strengthening of their faith, or establishing of them therein; that they fall not into those heresies, into which other peruerse minded men have beene plunged: For this also shall His praise be ever in my mouth, according to that exampl. of the holy Angels, ‘ [...].’

FINIS.
A TREATISE CONCERNIN …

A TREATISE CONCERNING THE TRINITIE OF PERSONS IN VNITIE OF THE DEITIE.

VVritten by ALEXANDER GIL, to Thomas Mannering an Anabaptist, VVho denyed that IESVS is very GOD of very GOD: but man onely; yet endued with the infinite power of GOD.

The second Edition.

❧ Imprinted at London. 1635.

TO MY VERY LOVING FRIEND, Master THOMAS VVHYTE, a Citizen of BRISTOVV.

WHile I was at Norwich, in the yeere 1597, I writ this Treatise vpon such oc­casion as appeares therein, and delivered it unto that Hereticke, that by himselfe, if God would, he might consider and be perswaded. Since which time I have kept it by me: and though some of my private friends desired copies; yet allow­ing that wisedome of Solon, who would make no law against Pa­tricide, lest the mention of the fact might give occasion to commit it: and withall considering that it is too simple and poore for the publike view, I refused to make it common. Yet after perceiving a present necessitie, because that some began to wander in this la­byrinth: and withall remembring, that if any weakling shall here­after entertaine this opinion, he may, before he be wholly posses­sed therewith, find the absurdity of it and be reformed; that ma­ny a novice in Christianity, who therefore doubts of the truenesse of his Religion, because he finds no familiar reason to per­swade, [Page 212] but onely the racke of authorities to constraine him to ac­knowledge it; may perhaps bee hereby satisfied and finde com­fort: and that they who are already strong, may by this over­plus, triumph in the goodnesse of God, who requires them to beleeve no more, then they may by that understanding, which hee hath given them, bee perswaded of: I have for their sakes who may reape benefit thereby, neglected all froward Censu­rers, not guilty unto my selfe of any offence which I can commit in making it publike. Such as it is, accept (kinde Sir) as a par­cell of that assertion, which may hereafter follow, of every Ar­ticle of our Christian faith; if God shall vouchsafe me understan­ding, leisure, and maintenance thereto. I therefore offer it unto you, both because I know you are diligent in reading of bookes of good argument; and because I have none other meanes, whereby to shew my selfe thankefull for your manifold kindnesses and your love.

Your loving and assured friend, A. G.
London, this 20. of April 1601.

THE TREATISE.

THough many things discouraged mee to write unto you of this Argument in such sort as I intend; considering that nei­ther your daily reading of the Scripture, neither the perswasion of learned Di­vines can moove you to accord unto the truth; though by manifest testimony of Scripture they conuince your heresie: and most of all, that God hath left you to beleeve that lying spirit of Antichrist, who denyeth that Iesus is that Christ: Yet neverthelesse, having some hope that God of His goodnesse will at last pull you as a brand out of the fire, and quench you with the dew of His grace, that you may grow in the knowledge of His Sonne; I will as briefly as I can, lay downe some few reasons of that faith, which every one that will be saved, must hold. Whereby if I perswade you nothing, yet shall I obtain thus much, that you, who neither beleeved His word, nor yet opened your eyes to see the light of reasonable understanding, shall at last confesse, that His word and judgments are holy and true. But before I come to the point, let me first perswade you, that although the knowledge of the holy Trinity be one of the most high myste­ries which can be knowne or beleeved, and that it is the only worke of the Holy-Ghost to worke this faith and knowledge in the heart of man; yet neverthelesse, God hath not left us destitute of meanes, whereby to come to this faith and knowledge, but hath also with His word, given us a reasonable soule and understanding, whereby to grow in the knowledge of Himselfe and His will. For when Adam was created, he had given unto him all perfect knowledge meete for him. Now God, who created the world for no other pur­pose, then the manifestation of His owne glory, might not leave that creature without understanding of the Godhead, who being by nature and creation the most excellent in this visible world, was made for that purpose especially above all other, to set foorth His praise, and to call on Him. Now how could he doe this, if he knew Him not? But (I thinke that) seeing it is said, that man was created in the jmage of God, you will not deny that man before his fall, had [Page 214] much more perfect understanding of the Godhead, then it is possible for him to have, till he come to know even as he is known, but that by sin (you may say) this knowledge was lost: not lost, but corrupted only, even as mans will. For then it should follow that we were inferior to bruit beasts, who have in them a sensible knowledge meete for that end whereto they were created. Furthermore, it is not possible that mans sinne should frustrate the end, which God intended in His creation; but it is manifest, that man was created to know and ho­nour the Creator. Againe, seeing in Christ all things consist, he be­ing ordained of the Father before all worlds, in whom the world should be both created and restored; It is plaine that this light of our understanding both proceedeth from Him, and is restored in Him, as it is said, Iohn 1. He is that light that lightneth euery man that cometh into the world, not onely His chosen with knowledge of His saving trueth, but even generally every man with reasonable understanding, whereby we may know whatsoever is to bee knowne of God: and how? even by the workes of God, as it is plainely conclu­ded Rom. 1, 19, 20. Therefore are they not to bee heard, who hold a­ny thing without the compasse of Faith, which is without the com­passe of Knowledge. For Faith ought so to be grounded on Know­ledge, as Hope is grounded upon Faith. So that as Faith, Hebr. 11.1. is said to bee [...] an eviction or proofe of things hoped for, though they be not seene: so may I say, that Knowledge is the proofe of things, which are beleeved. For Faith is nothing else but the Conclusion of a particular Syllogisme, drawne from the Conclu­sion of an universall, which the knowledge of God had concluded, as it is manifest, Iam. 2.19. and Hebr. 11.3. By conference of which two places it appeareth, that this knowledge, of which I speake, this Historicall Faith, as to beleeve that there is one God, which made all things of nought, is onely such a knowledge, as the devils, and wicked men have: but to beleeve, and have confidence in this God, is that particular conclusion, and that faith which cau­seth us to have hope in His promises. Therefore said Christ, Have Faith in God: that is, strive to know God, that knowing, you may have faith, and beleeve in Him. And wee see that in these things, where a bare faith without knowledge might seeme to be most re­quired, because (as a man would thinke) there were no reason to be given of them, namely, concerning the maintenance of this life, and the resurrection to the life to come; both Christ and His Apo­stles use no other reasons, but such as every reasonable man may ea­sily bee perswaded by, though authorities of Scripture were not wanting to both purposes, as it is manifest, Matth. 6. and 1. Cor. 15. Yea, Paul at Athens, or wheresoever hee perswaded the worship of the true God among the Gentiles, hee perswa­ded not by authoritie of Scripture, which amongst them had beene very weake; but by such arguments as they knew to bee sufficient even in themselues. If these things were not so; how [Page 215] then could the Gentiles, which knew not the Scriptures, be without ex­cuse for their ignorance of God? Therefore I conclude, that there is nothing which is beleeved, but it may also be knowen. Now know­ledge (we know) is ingendered by such principles as have trueth in them, the which is evident of it selfe. So that by plaine and reason­able understanding, a man may know whatsoever he beleeveth. You will say, To what purpose then serue the Scriptures? I answere: That God, infinite in goodnesse, hath together with this under­standing and light of Nature, given us withall His Word, as a greater light, whereby our lesser lights might become more shi­ning: That He hath given unto us not onely an inward Word, to wit, our naturall understanding; but also an outward word, as a most illustrious Commentary, both of declaration and amplificati­on of that text, whereby we may the better understand, whatsoever wee ought to understand without it. But how then cometh it to passe, that all men have not Faith? And how is Faith said to bee the gift of God? The first is answered, Rom. 1.21. and Ephe. 4.18. For hardnesse of their heart, who when they knew God, did not glorifie him as they ought: therefore their imaginations became vaine, and their foolish heart was full of darkenesse. And for this cause is Faith also said to bee the gift of God. First, in respect of that knowledge whence it doth proceed, which knowledge is His gift. Secondly, because it is the onely worke of God, to make that knowledge to become fruitfull, by laying it so unto mans heart, that the hard­nesse thereof may be removed, that when wee know God to bee good and just, wee also beleeve and worship Him as wee ought. Thirdly, and most especially, because that God oftentimes pardo­ning the ignorance, which men have of Himselfe and the creature, doth so enlighten the heart with His Holy Spirit, that it is sudden­ly framed without any previant knowledge, to faith and obedience. The trueth whereof neverthelesse doth not any whit impugne that which I say; That God hath given unto every man so much understan­ding, as to know what he ought to beleeve, and to be satisfied for the rea­sons of his Faith, if he could open his eyes to see in the middest of what wondrous light he were placed. This point is manifest both by many Scripture-authorities, and by many reasons, which I omitt. But taking this as either granted, or sufficiently prooved, that God hath given us light of understanding, whereby to yeeld a reason of the Hope that is in us; a reason, I say, even of every Article of our Faith: let us with holy reverence come unto the thing in question, and see what reason wee have for our defence. I will therefore a while for­beare to use the authoritie of holy Scripture; not that I esteeme the waight or evidence of any reason comparable thereto: but onely perceiving by that talk I had with you, that you had read the Scrip­ture, as one of those, whom Peter noteth, 2. Epist. 3.16. Not in­tending to wrangle about your wrested interpretations, I will first propose the evidence of reasonable proofe: and afterwards bring in [Page 216] the assent of holy Scripture, that you may perceive in what wondrous cleare light you strive to bee blinde. And because I know not what your opinion is concerning God, (for he that deni­eth the God-head of Christ, may as well denie the God-head absolute­ly:) that being one step toward the question, I will proceed or­derly, and give you also a reason of our faith, concerning that mati­er: taking this onely as granted, which is rise in every mans know­ledge, that both the termes of Contradiction cannot bee affirmed of the same subject: that is, that one and the same thing cannot be both affirmed and denied, of the same subject, at one time, and in the same respect.

But first, by the name of God, know that I meane an Eternall Be­ing, infinite in goodnesse, in power, in wisedome, in glorie, in vertue, and onely worthy of endlesse love and honour. My reason is thus. If there be not a Being, which had no beginning; then of necessitie, that which was first existent or begun, must be a beginning unto it selfe, by causing of it selfe to be, when it was not. But this is impos­sible, that any thing should be a cause, and not be: for so should it both be, and not be; therefore there is an eternall Being, which is the beginning, middle, and end of all things, and Himselfe with­out beginning, and this eternall Being, wee call God. My reason is plaine to bee understood; and remember what I have said, that I may goe on.

Whatsoever is without beginning, is also without ending; be­cause it hath no Superiour, which might bring it to nothing: therefore God is eternall. Againe, whatsoever comes to nothing, is corrupted by his contrarie; but nothing can be opposite to God, therefore He is Eternall. Or else I might thus reason.

2. Being, and Not-being are such contraries, as one of them can­not spring out of another: for every thing, for the preservations sake of it selfe, doth represse and corrupt the contrarie. Seeing then that there is Being, which could not possibly raise it selfe out of Not-Being; it followes that Being had a primacy or priority before Not-Being; and therefore of necessitie must be eternall: for other­wise there was a time, wherein it might be said, that Being is not Being, and so Not-Being should have beene first, and contradicto­ries might have stood together: but both these are impossible; therefore there is an eternall Being; and this eternall Being, wee call God. Furthermore wee know, that the greatest excellency or perfection of every thing, is in the nearenesse, or likenesse thereof unto the first cause. But every thing is more excellent in the Being therof, then in the Not-Being: Therefore Being was before Not-Being; and for that cause, Eternall. Now Eternitie is an infinite Continuance: Therfore whatsoever is Eternall, must of necessitie be Infinite: and this Infinite being, we call God. Moreover, whatsoe­ver hath Infinite continuance, hath Infinite Power to continue in­finitely; and this omnipotent or endlesse power, we call God.

I might reason likewise of His Goodnesse, of His Wisedome, Truth, Glory, &c. But one shall serue in stead of the rest, and I will take His Wisedome for my example, and prove unto you, that likewise to be Infinite, and that not onely in existence, but in action also. And first that hee is wise; God is most worthy to be such as He is: but if He were not wise, He were not worthy to bee God: Ergo he is wise. Now marke how these depend one on another. In God is Wisedome, which by reason of His Infinitie, is also Infin [...]te: and [...] His Eternitie, is also Eternall: so that there is no time, where­in it m [...]y be said, that this infinite Wisedome is not infinitely ex­ercised▪ for then were it not eternally infinite. Therefore His wise­dome is infinite, not in exist [...]nce onely, but also in action.

A [...]aine▪ the Wisedome of God is such, as b [...]th no defect or im­becil [...]itie ther [...]in. But if it were not infinite both in a [...]tion and in existence, [...] man mi [...]ht finde defect th [...]rein, and [...]m [...]ine a more In­ [...]te wisedom [...] then that is, but this is impo [...]si [...]le. So [...]i [...]t I con­clude of all the o [...]her di [...]iti [...] of [...] But I haste to the purpose and I thinke that you will not [...]nwillingly grant what I have said, but u [...]dersta [...]d the rest. All the Dignities of God being actuated or brought into working, require of necessitie an Infinite Object, [...] th [...]y work, b [...]ause they themselues are infinite: but no­thi [...] can be Infinite, but God alone; therefore it followeth that [...] Di [...]ities are objected, or ex [...]rcised in God alone. And this is that Et [...]rnall Sonne, begotten before the worlds, in whom the F [...]th r r [...]: or as the Prophet speaketh, His beloved [...]n whom His [...]; which cannot be applyed to any creature, without which, [...]od is happy in Himselfe: Therefore saith the Apo [...]e that in Him d [...]lleth th [...] Godhead bodily. How is that? Not in His m [...]n­ly [...]ody eternally; for His humane body tooke beginning of th [...] flesh of the Virgin, when the fulnesse of time came, but yet bodily, that is, as essentially, or substantially, as the body of a man is sub­stantiall to the man. For every dignitie of God being infinite in action (as wa [...] pro [...]ed) must of necessitie produce such as it selfe is. As fo [...] example; the Wisedome of God, or His Infinite Vnderstan­ding, must ha [...]e an Infinite intelligible, or unde [...]standable object, which is produced thereby, by an infinite understanding. So that ye must know of necessitie, and marke three Termes, as I will a while call them: the Terme from whence: the T [...]rme whereto▪ or wherein: and the middle Terme betweene them. I will for your capacitie, which I know not to be much exercised in these matie [...]s, make a com [...]arison meet for your understanding.

When the minde or understanding of a man conceiveth any un­derstandable object, there is (you know) first the power of under­stan [...]ing in the mind it selfe; secondly the object understood▪ and thirdly the discourse or action of the understanding, whereby that object is apprehended.

Now give me leave to tell you, what differences you must ma [...]e [Page 218] betweene the understanding of God, and the understanding of man in this comparison.

First, the minde of man being finite, the understanding is notable to view all that, which can be understood thereby at one time, or with one action of understanding; but must conceive of one thing after another: whereas the Vnderstanding and Wisedome of God is such, as at one sight seeth himselfe, and every thing else, past, pre­sent, and to come; and this not once onely, but even continually, because it is eternally infinite.

Secondly, the intendment of man worketh nothing in the thing conceived, to make it either to bee, if it be a meere conceit; or to be other then it is, if it be existent: but the understanding of God, is by reason of His power so active, as that it causeth that, wherein it is exercised, both to be, and that according to his manner of ap­prehension, or understanding of it: which understanding is by His Infinitie so infinite, and by His Eternitie so continuall, as that of necessitie there must be a subsistence, or a Person, wherein it is ex­ercised, which must also be Infinite and Eternall. And this is that glorious Sonne of God, who is thus begotten or produced eternally, both before the world was, even as hee is now, and shall not cease to be produced, after the world shall cease, eternally.

Thus you see two of the termes spoken of: From whence, and Wherein: now you must know the middle terme betweene them. The terme Whence, is the Wisedome intelligent, God the Father. The terme Wherein, is the Wisedome intelligible, God the Sonne. The middle terme is, ipsum intelligere, which in my Comparison I called, The discourse it selfe, which also in this must needes be Infi­nite. For an Infinite intelligible, cannot be conceived of an Infinite intelligent, but by an Infinite action of the understanding: and this is that Holy-Ghost, which as you may easily understand, must of ne­cessitie proceed from both the Father, and the Sonne, and be also in­finite and eternall, and therefore God. Now because they are all Infinite, and of Infinites essentially, there can bee but one: there­fore are these three in Essence or Being, one, but in Subsistence, or cleare distinction of Persons, three.

Vnderstand my comparison, which I made: I will yet cleare the matier further for your conceiving.

If you take in a mirrour, the light of the Sunne, and reflect it directly thereon againe, in the Sunne it is one, in the glasse ano­ther, and yet the reflection of the beames, is also a third, but for all this, there is but one nature and Word of light, which compre­hends all three: so is it in this Tri-Vnitie of which I speake. My leisure serues me not to dilate these things, but I hope you are able to understand what I say, therefore I will proceede. It is said, that Powers are knowne by their actions, and actions are limitted by their objects. I know the meaning of it, and it is not unfit in this place. But to my reason: The Power of God is infinite, and by His [Page 219] infinite Wisedome He knoweth it to be infinite: but God could not know that His Power were infinite, unlesse He were able there­by to bring forth an infinite action; and every infinite action must of necessitie be exercised in an infinite subject. (For whatsoever is received, is received according to the capacitie of the receiver:) therefore there is an infinite subject, wherein the power of God is exercised: that is, the Sonne, of whom I speake. And here againe, behold the Tri-Vnitie; an infinite power, the Father; an infinite action▪ the Holy-Ghost; an infinite subject, the glorious Sonne; all three one infinite Being. Returne to your comparison.

As the understanding of man could no way know his owne po­wer, but by his actions, neither can there be any actions of under­standing, where there is nothing to bee understood, no more is it possible to be in the Deitie. Now understand that, as I have reaso­ned from the Wisedome and Power of God; so might I reason from all His other Dignities▪ so that for one reason which I have brought, I might have brought you fiftie. But I shew you the way, if you be guided by the Spirit of Truth, how you may strengthen your selfe in the way of Truth: therefore I will goe on, and shew you yet more plainely by more familiar reasons.

An infinite power is not more weake then a finite: but every fi­nite creature, which we can cast our eyes unto, doth by nature pro­duce his like, as much as in it is; as a man begetteth a man; trees bring forth seed, whereof their like in nature may spring, and in like wise every other thing. Therefore the infinite Power of God begetteth His like also, which is the Sonne, the image of the invisible God, the first begotten of every creature, Col. 1.15. But none can be like unto God in His Being, who is not very God: therefore Christ the onely begotten of the Father, is also very God.

Maruail not, that I make this argument from the creature, to the Creator; for in this very point of the Power and Godhead, the Holy-Ghost Himselfe teacheth me to reason of the invisible things of God, by the things visible, Rom. 1.20. And hereby also learne to help your ignorance, and put away your wonder, how God should be one, and yet three. See you not how the understanding; the Sun-light also, is one in nature, and yet three in evident and cleare distinction? though in so base and imperfect order, as that which is in all perfection, is possible to be above it.

And further, see you not in every thing a bodie, a spirit, and a life, which is the knot betweene them?

Or rather, see you not how the very bodily composition is both one, and three? one body, which is united of three bodies? that is, earth, water, and ayre, or oyle, which yet againe in the roote of their nature are but one. For oyle is but a due mixture of water and earth, meanely fixt, and meanely volatil; and earth is but fixed water; so that water, which is but one, is the roote of the three: as it is manifest, Gene. 1. and 2. Pet. 3.5. They which understand the [Page 220] rules of Pyronomie, know what I say; and if you understood me [...] well, you would confesse, that not onely this instance which I have brought, of earth, water, and ayre; but even the whole frame of Na­ture did proclaime the Trinitie in the Vnitie. If I should here tell you, how the Heaven, the Earth, and the Deepe, Gene. 1. might bee understood mystically, and the Analogie betweene the Creator and the creature therein: and then tell you, what Let the earth bring forth living soule, might meane, and compare it with that place, That which was made in Him was life; and then particularly for man, The Lord God also made the man of the dust of the earth, and tell you, that it was so necessary, because that Christ is Terra viventium: and inforce an argument to prove the Tri-Vnitie, by that treeble repeti­tion of the man made in the image of God; comparing it with that place, 1. Cor. 11.3. and 7. If I should then tell you, that it was ne­cessary that the Sonne of God must become flesh, as well that the infinite iustice of God might be actuated in Him, which could not be actuated in Him, being onely God: as for many other reasons, Both from the Iustice, and Mercie, and Wisedome of God, though to a well-sighted understanding, I might seeme to have laid a pre­cious foundation of Philosophie, divine, and naturall: yet to you I might rather seeme perhaps to have proposed Cabalisticall dreames, then any sound argument to the thing in question.

Yet this will I tell you, and hold it for good Divinity: that the mayne drift and scope of the whole Scripture is to shew the creati­on of all things in Christ, through Him, and for Him: and the re­storing of the whole creature in man by Him: That in all things He might have the preeminence, Coloss. 1. Neither doth this any whit de­rogate from the honour of the Father.

For first, It hath pleased the Father, that in Him should all fulnesse dwell: and besides, it is an honour above all honours unto the Fa­ther, to be the Father of so glorious a Sonne.

Therefore is this world, and all the things therein, created to the Image of Christ, to expresse His glory, even as He is the expressed Image and glory of the Father. And here is the worlds Eternity, which had in Christ an eternall Being; according to that His Name, Esay 9, 6. The Father of Eternity.

Here are those separate Ideas, about which Plato and Aristotle could never agree, and which neither both of them, nor many of their followers did perfectly understand: not that they might not by the frame of nature, and the wisedome which God had given to man, be understood.

For is not this world as a booke wherein we may read and under­stand by the created truths, what is the Truth, which is increated? but all true knowledge is the gift of God.

Therefore wrest not that place, Coloss. 2.8. against the Christian search after the knowledge of nature, whereby above all other hu­mane knowledges a man is brought to know God, and to honour [Page 221] Him as he ought: but rather be sorry, that your knowledge of Na­ture is no more. For this will I tell you, to teach you to know your selfe, that there is nothing in the creature, which may be knowne, (and all may be knowne that is in the creature) but man ought to know it, and to glorifie the Creator thereby. And this great labour hath God given to men, that knowing how short they are of that they ought to be, they might be humbled thereby, Psal. 1.11. Eccles. 1.13. And why ought this to seeme strange? doth not God require that perfection at mans hand, wherein He did create Him? and was he not created with perfect discourse to know the creature, that he might therein behold the Creator, and so glorifie His wondrous power and goodnesse? But this question would draw me from the question in hand: and therfore I will briefly adde one reason more: and because my leisure is little, I will be as short as I can: but I pray you lend me your eare; for it is hard in English, an inartifici­all language, to expresse my mind: but because you told me, you could a little Latine, I will be bold here and there, to use a word: my reason is thus. The whole and perfect nature of a Principle or Beginning is in God, who is alone the beginner of all things. Now a Principle is of three sorts, whereof every one is so clearely distinct from another, as that one cannot possibly be that other: therefore in the Vnitie of the Deitie there is also such cleare distinction into a Trinitie, as that one distinct cannot possible be that other, from which He is distinguished; yet in the Vnitie of essence they are all one. The differences of a beginning stand thus; It is either Prin­cipium principians, non principiatum; that is, a Beginning, which is a Beginner unto another; yet hath not His beginning from another, lest there should be a processe into Infinitie à parte antè: this is God the Father, to whom it is peculiar to beget the Son, yet is Him­selfe neither made, nor created, nor begotten of any other.

Secondly, there is Principium principiatum principians; to wit, a Beginning which hath his beginning of another, and is also a be­ginning to another, lest there should be any defect or imbecillitie in the Beginning: and this is the Everlasting Sonne, very God of very God, begotten of the substance of His Father alone before the worlds, neither made, nor created.

Thirdly, there is Principium principiatum non principians; that is, a Beginning, which is also begun, but is not a beginner unto ano­ther: lest there should be a processe into Infinitie à parte pòst: and this is the Holy-Ghost, who proceedeth from the very substance and Being of the Father and the Sonne, and is with them one GOD coëternall and coëquall. But you will say, Is not the Holy-Ghost a Beginner unto any other? how is He then the Authour of our con­solation? and how is He said to lead us into all truth, &c? Vnder­stand what I meane: He is not a beginner unto any other of the same Infinite Essence, or Being with Himselfe. For the beginnings, which I spake of before, are in the Essence of God alone. Now our [Page 222] spirituall consolation, whereof the Holy-Ghost is said to be the Be­ginner, is but an emanation or effluence from that Being, which he himselfe is; as the light of the Sun doth illuminate every bright body exposed to His light, and yet imparteth not His being there­to. You will againe object, that Eternitie hath no beginning, nor ending: how then can Christ be both eternall, and begun? and how againe can He be equall to the Father, whereas He being begotten of the Father, the Father hath a prioritie before Him? I answere, that this beginning is that production or begetting, which I before declared, to have beene heretofore no other, then it is now, and shall be eternally: as the Sun hath brought forth light since His creation, and shall still bring forth light till the worlds dissolution. For this action of God, whereby He begetteth His Sonne, is not a transient action, to cause a passion in the subject, and a repassion in the agent, for in such, the subject of necessitie should have beene existent before the action; but this action is immanent, and there­fore of necessitie of the same nature with the same agent; which a­gent because it is eternall, therefore the production is also eternall, and consequently the product, and so of necessitie very God. But you must ever remember what difference I made between the acti­on of God infinite in power, and therefore able to actuate the ob­ject; and the immanent actions of our minde. Now for the Prio­ritie, or Posterioritie, you may object. I grant there is Prioritie a­mong the Persons of the Godhead; but of what kind? not of Being; for their Essence is one, & therein is none afore or after another, nei­ther is any one of the Trinitie more or lesse God then another: not of time; for they are all one Eternitie: not of dignitie, for they are all one Infinitie, and the Sonne Himselfe being very God, thinketh it no robberie to be equall with God.

But yet there is Prioritie, and that of order onely, for the Father is in order before the Sonne, because the Sonne is begotten of the Father: and the Sonne likewise is before the Holy-Ghost, because the Holy-Ghost is the mutuall love betweene the Father and the Sonne: and so proceeding from them both.

I will make a comparison unmeet for the matier of which I speak; for to whom shall wee liken the Highest? but yet meete to helpe your understanding. When a man doth dreame, and ima­gine things which are not, there is, you know, the phantasie, the phantasme, or thing imagined or dreamed, and the phansying or working of the phantasie about that object. Now these three are all of one nature, and are one after another onely in order, and not in time.

For the particular phantasie of such an object, is before the ob­ject, and makes it to have an intentionall being; then the object being the discourse of the phantasie, followeth in order, which ne­verthelesse was in time as soone as it, obseruing ever the cautions that are to be obserued.

Thus have I very briefly showen not many reasons, but rather how many reasons may be showen for this Christian assertion: yet have I showen ynough to perswade any reasonable man, to yeeld meekely unto the truth of that doctrine, which is so evident, both in the Booke of God, and in every faithfull and true Christian mans confession, and according to that discourse, which is evident to every mans understanding. Now give me leave to speake a little to those arguments which have throwen the most learned of the Iewes headlong to the feete of Christ, to make them acknowledge that the Messiah must be both God and man. I will not herein doe any thing contrary to that, which in the beginning I protested, that is, not to compell you by authoritie of Scripture, but to intreat you by reasonable perswasion, to encline your eare to the truth. But because I may not without injury to the cause, leave altogether out such manifest proofe, and without injurie also to your selfe, who might thinke that I went about to sophisticate a true seeming untruth, which would not abide the touch: I will onely intend my finger to some very few, of many thousands of axioms of the Scrip­ture for this purpose, and leave you to make the conclusion by your selfe, hoping that the Iewes example may provoke you to fol­low them, so far forth as they have followed the truth. Exo. 13.21. it is said, The Lord went before them, &c. Chap. 14.19. The Angel of God, which went before them, removed: where Christ the Angel of the Covenant is called, The Lord Iehovah. Againe, Exo. 15.3. The Lord is a man of warre, His name is Iehovah: therfore Christ is God and man: who by this conflict upon the Crosse, triumphed over Death and Hell, as it is written in the Gospel, The booke of the warres of the Lord. Againe, Esay 9.6. Vnto us a childe is borne, there is His Man­hood: and unto us a Sonne is given, and they shall call His Name, The mighty God. And Esay 35. v. 4. Your God will come and save you. Iere. 23.5. &c. I will raise up unto David a righteous Branch, and a King shall raigne, and this is the Name whereby they shall call Him, The Lord our righteousnesse. And Ier. 33. v. 16. Iudah shall be saved, and H [...] that shall save her, is the Lord our Righteousnesse. Where the Name used, is that great Name [...] Iehovah, which is never gi­ven to any creature. Zac. 9.9. proves Him God and man. What shall I cite unto you that of the 2. Psalme? Thou art my Sonne, this day ha [...]e I begotten thee: which place, with many moe, is brought in the Epistle to the Hebrewes, to this purpose, which is your question.

These authorities the Thalmudists, who sticke onely to the kil­ling letter [...]d ap [...]ant sense of the law, hold sufficient to put this mat [...] [...] of doubt.

Now, if leaving this outward sence of the Scripture, wee should des [...]e to know what is the quickening spirit thereof, and should ransack▪ the treasuries of the Cabalists, remembring that place of our Saviour, Mat. 5.18. One jod, or tittle of the Law shall not passe, till all be fulfilled; and should examine the question by the letters [Page 224] and pricks of the Scripture, wee should more easily find an ente­rance then an end thereto. Yet for a taste take onely the first three words of the Law, [...] bereshith, bara, [...]elohim: which may not unfitly be thus turned: In the beginning, they the mighty God created. And of that againe, take the first [...] bereshith, and see what it may signifie by that part of the Cabala which they call Notariacon, ב b. the first letter of b [...]n, signifieth the Sonne: ר r. the first of ruach, signifies the Hol [...] Gho [...]t: א a. the beginning of av. is the Father: ש [...]. the [...] of Sabbath, impor­teth rest: ר i. the beginning of the in [...]ffable Name of God [...] and not there onely, but even of it selfe it im [...]orts the Deitie. For wee consider of things not obuious to o [...]r s [...]nces and understan­ding, as if they were not: and therefore thi [...] [...] of all the letters, neerest unto nothing, doth signifie God. [...] [...]. the first of Ta. or Thom. is construed a Closet or a D [...]pth. Which construction if you put together, according to the rules of that excellent Gram­mar of Divinitie, with reference to that [...]hich followes, may im­port thus much. The Word, the Spirit, and the Father, resting eter­nally in the Closet, or unconceiveable [...]bysse, or (as Paul calls it) the inaccessible light of the infinite Deitie, manifested their almighty power in creating the heaven, and the earth. Neither is it without a great mysterie, that the Sonne is here put in the first place: for In the beginning was the Word: because the chiefe honour both of the Creation, and restauration of the world is given unto Christ, as the Apostle, doth comment upon this text, Coloss. 1. And in another place, In Him is all the treasure, both of the wisedome and knowledge of God. As Psal. 104. v. 24. In Wisedome hast thou made them all. For in Christ were all things together one infinite wisedome, till in the Creation he made them severall, according to their distinct Idea's. Therefore saith the Apostle, He sustaineth every thing by His powerfull Word: that is, the Son: and elsewhere, In Him (Christ) wee live and move (after the Creation) and have our Being (before the Creation.) And for this cause doth Iohn begin the law of mer­cie and grace, in the very same words, wherewith Moses began the law of Iustice and condemnation; In the beginning. For wee know nothing of God, neither of Iustice, nor of Mercie, &c. but onely by Christ; as he saith, No man knoweth the Father, but the Son, and he to whom the Sonne will reveile Him. And in another place, No man cometh to the Father, but by mee. Now the Holy-Ghost is put in the second place, because He is the mutuall love of the Father and the Sonne, and as I may say, the instrument of their actions, both imma­nent, and transient.

Goe forward now, if you will, to the next word, [...] bara; you see, it affords the same argument for the Tri-Vnitie, by the three let­ters before explained, and the number which is the singular.

Thinke not this a fancie, neither reproach the divine Cabala, as the ignorant Sophisters use to doe, not knowing how above all [Page 225] other knowledges, it doth aduance a mans meditation on high.

And to the present purpose, they which know any thing in the holy language, know that this sentence can no way agree in Gram­maticall construction, unlesse the singular verb [...] barà, be thus made plural, that it may have concordance with the plural [...] Elohim. And that these three persons are, in the unity of their Be­ing, one, may appeare by that, which is Chap. 2. v. 4. where the name of their essence Iehovah is joyned to Elohim; as if you would say, the Gods Iehovah made the earth and the heavens.

You will aske, why these letters, [...] b.r.a. are twice put, see­ing in this precisenesse, no such superfluitie should have needed?

I tell you, that it is not done, but to intimate unto us a most high mysterie.

For in the first place it imports that Eternall and Infinite Being of the Father, the Son, and the Holy-Ghost, which they had before the worlds in their endlesse glory and felicity, in that silence of the Deitie, in that super-supreame Entity, which is unto the Godhead, perfect above perfection, without any respect unto the creature. It imports that Infinity, that Eternity, that Power, that Wisedome, which is above all things, and gives unto it selfe, to be such as it is: that Nothing (as the divine Areopagite seemes to speake) which is before and aboue all things, that may be spoken or thought, with­out any respect of any emanation, or effluence whatsoever. And therefore followes that letter of rest ש, that of unity י, and that of perfection ת. Now in the second place, it signifies the Deitie, as ex­ercised in the creature: and therefore followes that Epithete Elohim which shewes that emanation of Power or Strength; and is some­times given unto the creatures, Angels, and men. It were an endlesse thing to speake that of these mysteries, which may be spokē, neither can I; For the Law of the Lord is perfect, and man is full of weaknes. I have said so much as I thinke meete concerning the Tri-unitie.

Now a word to that point, that Christ is God: which although it appeare sufficiently in the Tri-unity before prooved, by this anago­gical doctrine: yet to that second person in particular, is that which followeth Esay 7.14. it is said of Christ, that His Name should be called Immanuel; but in the history of the Gospel, in Matthew and Luke, both before His Conception, and at His Circumcision, He is called Iesus. It is therefore meete that you know, how Iesus is Im­manuel or God with us. The writing of the Name of IESVS is thus [...] Ihsuh, though according to the rules of the pronunciation of that tongue, Iesu, and according to the ancient abbreviation fol­lowing the Hebrew orthography IHS. In which Name you see are all the letters of the greatest ineffable Name of God, [...] Ieho­vah; with the interposition of that letter of rest ש s. for then was God reconciled to the world; then was everlasting righteousnesse brought in, when the Word became flesh.

This is that glorious Name, of which God spake by the Prophet, [Page 226] Behold, I will make my Name new in the earth. For you see how of [...] is made [...] that is, IESVS.

This is that Name, which is meet for the Sonne of God alone, and cannot be given to any creature, because it is a Name of the Deitie, as it is Heb. 1. It is that Name which is above all names: in which the Angels and the righteous soules triumph; at which the powers of Hell are agast and tremble, to which the whole creature yield­eth meeke obedience.

This is that Name of which our Lord spake, Father, I have mani­fested thy Name unto men, the Father [...], the Sonne [...].

For so long as the mystery of the Incarnation of God was hid, so long that Name remained unsoundable: but when the Word became flesh, and dwelt amongst men, so that the mysterie was reveiled; then the Name, which was before not to be pronounced, was lawfully pronounceable. That as the Word of life was to be seene with eyes, and handled with hands; so that glorious Name might also be beaten betweene our lips, and teeth; and this by the interposition of that letter of rest. The Iewes knowing this reason of this great mysterie, and moved with the reverence thereof, durst never pronounce that Name [...], but in stead thereof, Adonai or Elohim.

Let it not trouble you, that Iudah the son of Iacob was called by such a name, as had these foure letters therein, with the addition of ד d, thus [...] Iehudah: but rather wonder and learn, how by these sacraments the children of God before the Incarnation, exer­cised their faith, saluted the promises afarre off, and saw that our Lord should enter into our earthly tabernacle, by the doore of Iudahs flesh; for so much the letter ד Daleth importeth. To which myste­rie the heavenly Poet alluding, triumphed with that double joy, Psal. 24. Lift up your heads ye gates, and be ye lift up ye everlasting doores, &c. foreseeing the descension of God the Son, by the gate of our flesh, and the ascension of our flesh by Christ, into the heavenly places: both which He celebrated by that repetition. Compare with this place, Gen. 39.35. and 49.8, 9, 10, 11, 12. and Revel. 5.5. and other places, as you shall read, and understand them: and with­all consider, how the ancient have prided themselues with the seve­rall letters of this Name, to keepe in remembrance by their owne names, a thing never to be forgotten, The Incarnation of our Lord: As Abram assumed h. ח, and was called Abraham; Oshea tooke i. ר, and was called Ioshua, as you know. Neither againe let it trouble you, that some doe write this name thus [...] ISV, because (say they) the letter ש. s. turned upward [...] is as much as the double he [...] omitted. I know no reason for this, but many authorities a­gainst it, as you may know by that which is, and shalbe said, though I let passe a very great number. Now consider the Name in every letter, and see what cloudes of witnesses there are, that Christ is God and man: and learne by the Name it selfe, how Christ is the Character or engraved Image of the person or subsistence of the Father. Hebr. 1.13.

י. i. Is the Crowne or Diademe of the ineffable Name of God, and signifies the Godhead.

ר. u. Pretends the tree of life: for it is a thing much noted among the learned of the Hebrew tongue, that this letter is never put radi­cally in any naturall Hebrew word, either in the beginning or end thereof, but is as the tree of life, in the midst of the Paradise of God.

The double letter h. ה. signifieth, that Christ, concerning His Deitie, is essentially united to the Humanitie; and concerning His Humanitie, united also essentially to the Deitie; and that by the Holy-Ghost. For ה h. is a spirit or breath: therefore is Christ in Him­selfe, or in respect of His Deitie, the superiour Wisedome of the Father, and the Son of God, not made, but begotten, Pro. 8.22. In the creature, or with respect of His Humanitie, the inferiour wisedome of God; not begotten, but made, and created, Ecclus. 24.11, 12.

Now the letter ש. s. hath many things therein to be considered.

For you may not thinke, that it was taken by chance into this Name; but for the Notory, and for the Geometrie.

For the Notory I have observed, that the Theologians, both of the Old and New Testament, have celebrated thereby; first, the rest, or dwelling of the Godhead in Him, as Esa. 42. ver. 1. and Ioh. 1. ver. 33. Then the rest, or Ideall being of the world in Christ before the crea­tion: and the restoring of the world by His suffering: wherein the justice of God rested, or came to a period, as Esay 53.11. He shall see the travel of His soule, and be satisfied. Lastly, that great Iubile or Sab­bath of Sabbaths in the world to come, when all the creature shall rest from corruption. Secondly, they learned thereby the everlast­ing Anointing of Christ to be our King, our Priest, & our Prophet. For ש is the head of [...] which is to anoint. Hitherto belongs that of the 45. Psal. Thou art anointed with the oyle of gladnesse above thy fellowes. And in particular; I have found David (or my beloved) servant, with my holy oyle have I anointed Him: that for His King­dome. Dan. 9.24. speakes of His Priest-hood: To finish the wicked­nesse, to seale up the sinnes, &c. and to anoint the most Holy. Esay. 61. of of his Prophesie; Therefore hath the Lord anointed mee, He hath sent me to preach, &c. For this cause was there no Anointing in the old Testament, but typicall, as a shaddow of the good things, that were to come; so that when He came, all these anointings ceased; both of the Leviticall Priest-hood, for Thou art a Priest for ever. Hebr. 7: and of the Kingdome; for He shall raigne over the house of Iacob for ever: Luk. 1.33. And for his Prophesie He saith, Whatsoever I have heard of my Father, I have made knowen unto you. The whole scope of the new Testament is to this effect.

Now the Geometrie hath also many mysteries first, it is one se­micircle with three branches; the mysterie of the Trinitie in the Vnitie: all whose dignities of Vertue and Power, &c. are coequall in all, and in every person, intirely, and indivisibly; and therefore in our Lord also: according to that saying of the Angel, The Holy-Ghost [Page 228] shall come upon Thee, and the Power of the most High shall over­shadow thee; therefore also that holy thing which shall be borne of thee, shall be called, The SONNE of GOD.

Shall I tell you what Lectures the Divines have made upon the text of this letter? Zach. 11.13. did reade herein that goodly price, at which the wicked Iewes did value Him. For י i. in the Hebrue Arithmeticke is ten; so the three tennes in the triple Crowne of this letter, are the thirty pieces of siluer, which the traytor tooke to betray the pretious blood, which was too deare a ransome for the whole world.

And one in another place said; They have sold the Iust for silver.

Consider the letter, and every part thereof, ש. This inferiour semicircle is the creature, the earthly Paradise, in the middest of which is the tree of life. And that thus the letter vau ך is one part, and signifies in that tongue, a nayle, if you will, that nayle, that pierced His hands, and His beautious feet, to which, if you adde the iod reversed, [...] you may well perceive the figure of the whole Crosse, that Tree of life, which bare that heavenly fruite; that spiri­tuall food, whereof Adam and his faithfull children, which overcome, may eate, and live for ever. Revel. 2.7.

Thus you may see, how the Word became flesh, and dwelt among us. You may see that riddle of the Angel to Esdras, 2. Booke, chap. 5. v. 37. expounded: The image of that Word, from which, and whereto, the Bookes of both the Testaments doe sound.

You may see what confidence we may have in that promise of Christ, who in the dayes of His flesh said, Whatsoever you shall ask the Father in my Name, He will give it you, Ioh. 16.23. But after His As­cension, the miracles, that are to be done in that Name, are more wonderfull Mark. 16.17. And againe, He that beleeveth in me, grea­ter workes then these shall He doe, for I goe to the Father. Behold the mysterie of it, cause it to ascend, and describe that circle, whose cen­tre is every where, whose circumference is no where. Now are the superior and inferior conduit-pipes soudered together, (as the He­brues speake) now the higher influences, the Spirit and Graces of God are not given by measure: and the refluences so great, as that Whosoever beleeveth, out of His belly shall arise fountaines of living wa­ter, springing up unto eternall life. O glorious Name! O sacred My­stery! by which you may well perceive, that there is greater Vnitie betweene the Deitie and the Humanitie, then by any words of Con­tiguitie, or Continuitie may be expressed. You may well perceive, how according to that place of the 89. Psal. He the first borne; or, as Ioh. saith, Chap. 1. The onely begotten of the Father is made higher then the Kings of the earth. Here is our righteousnesse, our sanctification, and redemption complete: here is our adoption and reward: our con­solation, our life, and religion: our reverence, and our feare: yet our joy and boldnesse▪ all in all: The presence of God. I am not able to give due honour thereunto. My thoughts are swallowed up, when I con­sider [Page 229] the other great mysteries, which this one letter doth import: the mysterie of the triple world; the mysterie of mercy and of Iu­stice, of Election, and Reprobation; of that great Iubile, or Sab­bath of Sabbaths, when that which is above, shall againe descend to restore the creature from corruption and change, into that nimietie or excesse of Goodnes, wherein it was created. But these things are therfore here to be omitted, because the discourse therof were long, and because they are rather consequents, then premises to the que­stion. To tell you at once, and to make an end of this argument: The whole Nation of the learned Iewes confesse, that the Messiah should be called by this great Name: [...]. To which purpose, there are, besides these which have beene brought, many places of Scripture, which in the Hebrue veritie are most direct, though by our translations they might seeme somewhat harsh. They hold, I say, that He must be both God and Man: and in a word, there is nothing, which wee Christians doe affirme concerning our Lord, but the evidence of Scripture doth compell them to confesse it. Onely they differ in this, from us; whether This Iesus be that Christ, that should come into the world; though this also be a thing not que­stionable, as you may learne of Daniel 9. vers. 24, 25, 26. and 2. Esd. 7. verse 28.29.

Although the common error and expectation of the Iewes, was of a terrestriall Monarchie; yet the best learned of them agree, that the Kingdome of Christ is not of this world. For they remember that place in the Testament of Iacob: The Scepter shall not depart from Iuda, till Shiloh come. By which it followes, that when Messiah shall come, there should be no more shew of an earthly kingdome. That of Zach. 9.9. is as direct, Ierusalem, behold, thy King commeth unto thee poore. They remēber also that in the 21. Ps. I am a worme and noman, a shame of men and the contempt of the people. And that also of Esay 53. He hath neither forme nor beauty; when we see Him, there shall be no forme that we should desire Him, He is despised and rejected of men, &c. Reade the whole Chapter and the Psalme, compare them with the histories of His Passion, and behold Him on the Crosse, in the hor­ror of His anguish, and extreame perplexity.

But you will say, what is this Iudaisme in the letters of His Name, for argument to prove that He is God? Is it more, then if we should write the Name of Christ with the last letter thereof capital, ChrisT; because it may represent the Crosse? or else the two last letters so interlaced, that they may have reference to the Serpent in the wildernesse, because that was also a figure of CHRI [...]? Though I had here to answere for the Cabala of every of the 72. languages of the Confusion, yet I say onely thus: If after all this that I have said, you will still be contentious; I have no such cu­stome, but I am well content, that either thus, or by any other meanes, a ChrisTian man should hold that in perpetuall memory, [Page 230] which is his Ioy, his Victory, his Crowne, his happinesse in this world, and in the world to come.

Were it to any purpose to make you know, what the ancient Phi­losophers, who knew not the Scriptures, have thought of this mati­er? all speaking this one thing, which the light that God hath given to mankind, did make them know, although they concealed their intendement by divers names. Yet Hermes called Him plainely the Sonne of God. Zoroaster, the Vnderstanding of His Father. Pythagoras, Wisedome; as Paul and Solomon, every where, and particularly, Prou. 8. and in the booke of that title.

Parmenides named him The Sphere of Vnderstanding. Orpheus ter­med him Pallas, to the same effect as the other, if you know the fa­ble: and yet hee speakes more plainely to the Trinitie, in his Hymnes of the Night, of the Heaven, and of the Ayre. Platoes sepa­rate Idea's meane nothing else: and in summe, as many of the Phi­losophers, as were worth any thing, were not ignorant of this thing. But I feare, these authorities are with you of little worth: yet have I brought them, that you may see how wee are furnished with all kind of proofes, and how you do contemne all maner of testimony.

If this which I have said, perswade you to look better to the foun­dation of your faith, it is sufficient: if it perswade you nothing, then have I done contrary to the Commandement, which forbiddeth to cast pearles before swine. But yet I hope, that God will not suffer you to be led any longer by that spirit of Antichrist, against which S. Iohn doth so often warne us. For I doe you to wit, that this your heresie is no now thing, but even as ancient as the Apostles time. For, the reason of Iohns writing of his Gospel, was, to prove the God-head of Christ, against the Hereticks that denied it in His own time. And truely, I maruell that you, who have received this heresie from the rotten bones of Arius, should not provide for your safety as he did. He denied the authority of S. Iohns writings to be authenti­call. And why? because this earth-bred Giant, which would pull Christ out of the throne of His Deitie, should with his lightning be suddenly burnt. Beleeve you the Scripture? Is Iohns authority suf­ficient? then the case is plaine. We are in Him that is true, in His Son Iesus Christ, who is very God, and eternall life. 1. Ioh. 5.20. Can you now confer this Scripture with that place, I have said yee are Gods, and not be ashamed? I and the Father are one. The Iewes understood that He herein professed Himselfe to be very God: and are you His enemy more then they? Reade Ioh. 10. ver. 30. & 33. & 34. and you may understand the meaning of both places. The devills acknow­ledged Him to be God of Infinite power: I know Thee who Thou art, even that Holy One of God: And will not you confesse as much as the devills? But this is more then I thought to say, onely you may see hereby, that we speake no other thing then Christ Himselfe, even in His enemies understanding, said. Now if you could see a little the folly of your own opinion; that were inough to cause you to put on [Page 231] a better mind. I will touch it as lightening doth touch the ground: for if you be willing to be reformed, there is no doubt, but you may propound it to the learned Divines, and be fully satisfied. You say Christ is onely man, but yet indued with the infinite Power of God. Here first you doe injurie to the Highest, to make the Power of God to be accidentall unto Him: whereas hee is purus actus, absolute perfection, and without shadow of change: His Being is most sim­ple and pure, not capeable of accidents. Then His Being is such, as no addition can be made thereto, to make it more then it is: there­fore it is necessary, that He be ever actually whatsoever he may be. Besides, His Being is Infinitely distant from Not-Being; therefore His Power is inseparable. Againe, if there come any thing to God as an accident, it must come unto Him from Himselfe; or else from another: not from another, for He is impassible, or such as cānot suf­fer violence: not from Himselfe; for all such accidents doe proceed à potentià, that is, from the imbecillity, or imperfection of the sub­ject: but His Being is most simple, and infinitely perfect. Againe, all accidents do rise from the matier, forme or composition of the sub­ject. In Him is neither matier, forme, nor cōposition. Now al things we see in this world, do consist, ex actu & potentià, of perfection from God, & imperfection from thēselues: for of themselues they are non entia, absolutely nothing. Yea, even the very Angels, and the soule it selfe, are partakers of this composition: (for nothing is purus actus, but God alone) therefore are they subject to accidents; yet they which come neerest to perfection, are most free from acci­dents; as that which is meere perfection, hath no accidents at all. Know then, that all the dignities of God are in him essentially one God. For the Goodnesse of God, His Power, His Wisedome, His Glory, &c. Being all infinite, do of necessitie concurre in the nature of Infi­nitie. Whence it followeth, that whatsoever is in Him, is essentially Himselfe: therefore the power of God is not accidental, or such as may be imp [...]rted to a man. The learned Hebrues according to this doe hold, that Ensoph or Infinitie, is not to be numbred among the other attributes of God: because it is that abstract Vnity, whereinto they all essentially concurre, and from which they all essentially proceed▪ and hence by the way take another strong argument to the former question: for if God bee essentially a Father, then the terme correlative, a Sonne, must be in the Godhead also, and that es­sentially. But now againe see another folly in your supposition. The work of our Redemption is a work of infinite goodnesse, mer­cie, power, wisedome and glory; therefore it followeth, that Christ the worker, had infinite mercie, power, wisedome, &c.

Now I demand; had Christ this infinite goodnesse and power, so given to Him of God, that the Father Himselfe had in the meane time none? This you dare not say, for that were to say, that God did cease to be God; which cannot stand with His Eternity.

Now if God the Father had, notwithstanding this absolute infinite power of Christ, of which He spake, All power is given unto Me, both in [Page 232] heaven and in earth: then it followeth that either there were two infi­nities of power; or else that these two which had this infinite Power, were all one Infinite. The first is against the nature of Infinitie: for that is absolutely infinite, which so comprehendeth all things, as that it leaveth nothing without it selfe, and yet is not compre­hended of any other. Besides, if you would say, that the Father and the Sonne had each of them severall indiuisible infinite Powers; it must follow, that neither of their Powers were absolutely infinite: because each of them had not the infinite Power of the other: And besides, that both these infinite Powers must be conjoyned with in­finite weakenes, because they must be mutually subjected to the in­finite Power one of the other. But both these things are impossible. So you see that two Infinities can by no meanes stand together: therefore it followeth, that these two, to wit, the Father and the Son, are in Being one, and that of infinite Power; and this is that which I strive for: which, as you see, I have concluded by your own assertion.

The time would faile me, to lay before your eyes the manifold untruths, which would ensue of your position, which favoureth nei­ther of wit, judgement, nor learning: And therefore I see, how they which have once departed from the truth, must of necessiity run into infinite absurdities. Therefore looke back, and be ashamed of such new-fangled toys, as you do daily imagine, which in truth do argue the great inconstancy and vanity of your mind, & withall, such pal­pable blindnes of understanding, as the darknes of Egypt. For tel me without selfe-liking, what sound judgement doth this argue, to be driven about with every wind of doctrine? a Protestant, a Brownist, an Anabaptist, an Antichrist. What bringing up? what gift of learning and knowledge have you, that you should presume to oppose your sentence, against the faith & doctrine of all the Christian Churches in the world? Blush, and learne with meeknes the truth of that Word, which is able to save your soule. You may see by your owne miserable experience, what it is to forsake the Vnitie of Faith, and the Com­munion of the Saints, who imbrace the truth of Gods word, and have manifest tokens that they are the true Church, to wit, The word of God truely taught, and the Sacraments duely administred. What if there want perfection? The Church militant must ever confesse; I am lovely, yet black: For it is impossible that any church should be with­out imperfection, so long as the world standeth: but at the end it shall be presented without spot or wrinkle. Therefore remember from whence you are fallen, and repent, and doe the works of righteousnesse, lest Christ, whom you so despite, come against you shortly. The worke of Christianity is not in foolish questions, and disputing about needles subtilties, but in doing the works of truth and righteousnesse. Pray, and endevour your selfe thereto. And till such time as God for His Christs sake, vouchsafe to have mercy on you, the enemy of His Son, and give you grace to repent of this great wickednes, I am neither your friend, nor yet your foe.

ALEX. GIL.
FINIS.

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