Utinam disrumperes Coelos descenderes Elevate portas principes 〈◊〉 introibiâ—… Rex gloriae c. were not this Son to be born this expected Messias above the state and condition of man for by nature children should rather boast of their Parents shewing their honorable descent pedegree and linage but if the decrepit Parents for many precedent ages shall comfort themselves in hope of this childe as it is no natural course so undoubtedly this childe must claim a higher birth then nature can afford him Let their own Prophets witness against them I will now content my self with two onely quotations Jer. 33. 16. In those dayes shall Judah be saved and Jerusalem shall dwell safely and he that shall call her is the Lord our Righteousness Isa. 7. 14. Behold a Virgin shall conceive and bear a Son and she shall call his name Emmanuel which is by interpretation God with us For that Temporal Kingdom which the Jews expect I would gladly know what contentment can the world yield whereof their fathers were destitute a rich glorious and beautiful Temple the Land of Protnise in possession a people multiplying above measure made a terror to all Nations Peace and Plenty within their walls a wise and a just Law Politick and good Governors valiant and victorious Captains and yet in those dayes there was a continual expectation of the Messias not to adde to their worldly pomp but to establish a higher Kingdom the Kingdom of Grace and of Truth which herein exceeds all earthly Monarchs that it wants no outward Thrones nor Ceremonies to set forth his own greatness but it appears glorious in baseness powerful in weakness that so Gods immediate hand might better discover it self who pulls down the mighty from their seat and exalts the humble and meek Far be it that the coming of the Messias the expectation of all Nations should only tend to worldly and transitory honours which is but vanity of vanities and cannot quench the moderate thirst of the soul neither is so befitting mans present state and condition for this world which we now inhabit is but the place of our exile a vale of misery a just punishment for our fathers disobedience and onely serves as an earnest or a passage to a farther happiness If Paradise were to be replanted on earth God had never expelled man Paradise yet let the Jews apply those Promises of glory to the second coming of Christ his coming to Judgement and there shall they finde them truly verified according to the letter that not one tittle of the Law can miscarry Thus having incountred with the Jews I will now come to the Hypostatical Union of this Word with our flesh for Explication whereof I do much commend the saying of a Father Nec inferiorem consump sit glorificatio nec superiorem minuit assumptio two distinct and several natures the Godhead and Manhood and yet the weakness and infirmities of man not swallowed up in the Majesty of God nor yet Gods Majesty imbased or lessened by the assumption of the Manhood but both continue whole and entire both make but one Person Christ Jesus our dear and blessed Messias I will illustrate this with two similitudes God first appearing to Moses appeared in the form of fire in a bramble bush the fire not consuming the bush nor the bush obscuring the fire but both continuing whole and entire in their own nature 2. Our Saviour is here styled by the name of a Word and in a word you shall observe these two parts Sonus a sound the elision of the air proceeding from the mouth and possessing the ear and likewise Verbum a significant word carried by the Conduit-pipe of this sound and informing the understanding The sound proceeds from motion and onely beats upon the sensitive part the word taking his descent from reason doth likewise speak to the reasonable soul neither sound nor word are confounded neither sound nor word can be separated I will not onely content my self with bare similitudes but it shall further appear by a type Benjamin had two names from his mother he was called Henoni that is the son of sorrow the son of affliction and from his father he took the name Benjamin that is the son of Strength the son of Portitude and Courage Make the application to Christ. Now for the possibility of this union of the Godhead with our Nature doth not Reason inform us That as Creatures have their condition from God so it cannot stand with the same goodness of God without great and just occasion to alter and change their state and propriety See you not God in all his works and yet the works still continuing and subsisting in their own kinde Canst thou conceive how all the contrary Elements should be combined in one compound subject Canst thou understand how the body and soul are united two distinct and several substances of several kindes the Spirit and the Flesh not necessarily depending upon each other the soul having life motion action existency without the help of the body and the body likewise subsisting in his own Elements without the information of the soul Then why should it seem strange or incredible that the Godhead and Manhood should be linked in one Person since nothing is impossible to God but that which implies a contradiction From this union of the word with our flesh necessary it is that the manhood of Christ should receive all possible infusion of grace all possible perfection which may be any way competent or stand with the condition of a creature and that in the first moment of this union Christ increased in knowledge but it was according to mans apparance and Judgement for in his first conception the manhood in the right of the Deity contained in it self all the treasures of Gods wisdom the fulness of knowledge which notwithstanding by degrees according to mans state and condition did manifest and discover themselves This band between both being indissoluble which did well appear in the time of Christs passion hough the soul and the body were separated yet the soul and the Deity were never divorc'd and two distinct natures being knit together by this indissoluble bond making but one person hence it is that there is a mutuall communication of attributes between both and that without the breach of truth mans weakness fastned on the Deity and Gods power ascribed to mans infirmity Deus natus est passus est homo fecit miracula captivam duxit captivitatem in this union nothing was wanting to Christ which was necessary to mans nature no imperfection redounding in Christ whereof the nature of man might be priviledged he was conceived without sin and therefore might well subsist without sin yet the punishment of sin of that originall sin Morte morieris being tyed to our nature by a Statute Law Statutum est hominibus semel mori if God takes up mans nature he cannot
it is grounded in Scripture so it is strengthned and fortified with the Bulwark of naturall Reason and Philosophy and against which the most wicked Socinian shall never be able to oppose Hereunto as an addition give me leave to relate my own private opinion which I hope may be without offence either to God or man for that it proceeds not out of any vain presumption neither doth it any way derogate from the truth but whether it ariseth from a strong apprehension and from a minde that is totally possessed with the love of truth and admiration of this great and ineffable mystery that I leave to better judgements The first is that I do believe and am confident that this mystery of the most blessed Trinity doth together and as well as all the rest of Gods attributes appear and is plainly made manifest in the works of nature and in the framing of this created visible corporeall world My reasons and arguments briefly are these First see in the framing of the creatures what footsteps there are of the Trinity which may in some measure point out a Triun-efficient cause take nature in her first ground and foundation are there not three distinct principles the Matter the Form the sympathy and agreement between both see how these principles are knit and united together the Matter tamquam matrix commune seminarium the Form eduâ—…itur ex materia the sympathy and agreement indifferently arising from both Or if you take the Elixir of bodies have not the Chymists found out that all bodies consist of Sal Sulphur Mercury Thus far it is in the constitution of things take then the propagation of the kinde do not the Male and Female agreeing in nature but differing in sex number and person bring forth an issue I will leave curious subtilties in Philosophy and descend to the gross and terrestriall substances wherein you shall likewise observe some obscure shadow of a Trinity Do not all bodies consist of three dimensions Longitude Latitude and Profundity and these necessarily and inseparably knit and united together do not all qualities admit of three degrees of Comparison is not the most perfect number the number of Three which I think was the occasion that Aristotle could say In numero ternario perfecto colitur Deus A strange speech for a Heathen man whether he spake it casually or blindely of himself or whether by an elevated understanding he was carryed in an extasie or trance or rather as I suppose guided by a divine providence being the King of Philosophers among the Heathen like Caiaphas at the Death and Passion of Christ God put into his mouth words which he himself understood not as it were to give a true testimony to succeeding ages for the conversion of the Heathen No perfection ought to be denyed to the Deity suppose that all things were good in their own kinde in the root and foundation of nature according to Gods own approbation Et vidit deus erant omnia valde bona yet are there severall and different perfections as first in respect of quantity there is one perfection of an unity an other of a number let the number appear in the Persons the unity in the Godhead so secondly in qualities they are good in themselves good in diffusion Bonum est maximè diffusivum sui ipsius what is finitely good doth finitely communicate it self therefore that which is infinitely good must infinitely communicate it self within it self to the Persons in the Deity Thirdly in relations there is a paternal there is a filial relation both perfections must appear in the Deity Fourthly in Actions it is the highest perfection of the Creature Generare sibi simile and therefore not to be denyed to the Deity yet being impossible to produce many severall infinite natures therefore different Persons do appear in one and the same infinite nature for it is as proper for God to be perfect as it is to the Creatures to be imperfect let all perfection be elevated to the Deity while the imperfection like dross fals upon the Creatures man himself though fruitfull in his own kinde yet corruptible in his own kinde the Angels though beautifull and incorruptible yet fruitless and barren like Rachel but with God in respect of himself there is a generation without any corruption or diminution as in respect of his works there is a creation without any change in his nature Fifthly God made man according to his own Image and likeness and then God spake of Adam Non est bonum hominem esse solum it is not good for man to be alone let us make him a helper like unto himself If then man be like unto God why may not he reflect upon God and say unto God Non est bonum Deum esse solum it is not good for God to be alone we will therefore in all humility prostrate our selves and with boldness and confidence adore three Persons in one Deity for the greatest comfort which a man hath in this world it is in a sweet society therefore God injoying infinite happiness he must have Consortium aequalium a sweet society there must be severall persons in one Deity I come now to my second position which God knowes as it proceeds from no ill intention so I hope through his Mercy I may deliver my poor opinion without offence I confess that Supreme Magistrates are very tender of their prerogative as without which they cannot support their government and therefore they seldom name it but with this addition and Parenthesis Quam argui nolumus so jealous they are of themselves and of their own power but surely with God it is otherwise for he is able as he made the world of nothing so with the least word of his mouth to reduce it again to nothing and thereby upon every occasion to vindicate his own Authority Here then I will first inform you That it is necessary that every act which God doth it should partake of God and what is contrary to Gods nature it is without the compass of Gods power God can do no injustice being Justice it self God cannot speak an untruth being Truth it self or commit any sin being Goodness it self 2dly God can do nothing to the prejudice or disparagement of himself as to make any thing independent from himselfe but it is necessary as it was made of nothing so it must be continually supported from falling to nothing to which of it self being left to it self it would instantly fall 3dly God can do nothing according to the uttermost extent of his Power the Reason is because his Power hath no uttermost extent but is every way Infinite So when he hath made the most excellent Creature in respect of such as are now in being yet still he is able to create a more excellent and as in every creature God doth imprint a Character of himself whereby it speaks the praise of the Maker so my second position
with wings of grace and the Cross of Christ serves for his ladder or for Mathematical Jacobs staff to take â—…he height or to fathom the depth and breadth of Gods most hidden secrets while his own reason doth a little direct or prepare him for hiâ—… Christian faith for it serves as a ground or foundation upon which the beautiful building of Grace may be erected and therefore there was first a state of Nature which continued until Moses then succeeded the Law and the Gospel I will further adde by the actions and carriage of man it appears that God hath placed in him some Majesty and magnificence that he justly claimes more then a naturall descent for if you take the elements they are moved by their own naturall qualities and their highest ayme and intent is only to preserve their naturall beeing so the dumb creatures consisting only of elements they run the same course and have no higher ambition for they have no choyce freedom or liberty in their actions but are carried according to the strength of their own naturall inclinations only man by a prerogative of his condition hath a freedom of will and is no way tyâ—…d to the temper or inclination of Elements but bids defiance to Nature in her own denne professing Sanctity and Holiness renouncing Lusts Luxury Pride Sloath and other carnall corruptions and uncleanness to which nature wholly inclines and being Lord of the Creatures he will not be ranked with them he scorns to die like a Beast and seems to claim and challenge a more excellent condition then to lie in the grave or to be dissolved into dust though his body may for a time pay the wages of sin yet his Soul which is the better part of man neither sees nor feels corruption and in Gods due time both body and soul shall be again reunited together in a glorious resurrection Man having once made choyce of his actions and performed them he then reflects upon them reviews and begins to examin them when the check of his own conscience upon the committing of sin be it ever so secret gives him assurance that he must be accomptable for his actions the joy and comfort that he receives in doing good makes him confident that he shall not lose his reward the rare and admirable operations of the soul which exceed all naturall perfections do plainly demonstrate that they cannot proceed from nature for then they should not ascend higher then nature as the water will not rise higher then the Springhead and finding these effects in ourselves we are confident that God who ordained man to a supernaturall end the same God in his own goodness and providence will not faile to supply man with supernaturall means to conduct him to that supernaturall end for the means must ever be answerable and of like condition with the end otherwise they will not serve to conduct him As the Sun is discerned by his own light so God must only be known by the revelation of himself Thus in nature there may be some preparatives to a true Christian faith or we may be some way predisposed and thereby made more capable to receive the infusion of grace and this I have proved both by our naturall knowledge and by our morall actions yet this will not suffice but it is necessary that God himself should reveale himself and adde his by the act and exercise of the understanding from the will proceeds Amor as the heart is the fountain of all affection and thus is there some resemblance of the blessed Trinity in the manner and form of mans apprehension Come we then to look into Gods Attributes which some distinguish in this manner that most of the Attributes are operative some are not operative yet make for the perfection of the Deity but there are none passive such as they conceive are not operative are the eternity of God in respect of his continuance the ubiquity of God in respect of extention the immutabillity of God in respect of duration the constancy of his will as ever making choice of the best and so makes for the certainty of his resolution c. And these men are thus misled because they conceive the greatest perfection to consist in variety and because amongst the creatures such accidences as proceed from the Matter suppose all quantities they are not operative but truly I am otherwise perswaded for I think that there is but one best and that one best must be Gods nature for better it is to be operative then not to be operative God is actus purus nothing but pure form and it best befits and resembles the nature of spirits which are alwayes in action for to be not operative it comes neerer the condition of Stocks and Blocks which in doing nothing seem to incline to idleness and sloth and if once it be acknowledged that all Gods attributes are operative then better it is to be fruitfull then barren rather to produce some fruits then none at all and these fruits to be rather permanent then transient and these attributes concern the Godhead it self for as God is the first efficient cause so is he the last finall to whom all is directed Now of all the attributes of God to speak according to the manner of men the Understanding and the Will are the most excellent and have the most wonderfull operations they are likewise the most inward and intimate such as cannot be discerned but by Gods own relation of himself and thus it fals out with man who was created according to Gods Image we can easily judge of mans strength of his age and other abâ—…lities but for his understanding and his will they are most private and secret to himself and I pray here note that Philosophers do seldom reckon the understanding and the will of God amongst his other attributes but they do usually supersede them as if they were eminencies and excellencies in God above the ordinary attributes for though they were all eternall and equally perfect in God yet did they not alwayes appear in their effects and therein God did moderate them and qualifie them as seemed best to his wisdom for before the Creation Gods Power did not appear in the effects Gods providence in governing the world did not appear when as yet there was no world to be governed the justice of God could not appear in any outward act when as yet no sin was commited the mercies of God could not appear in relieving miseries when as yet there was nothing but God himself all these attributes of God though they were eternally in God and every way alike perfect in regard of virtue and efficacy yet in the outward act in respect of the effects God appointed his time when first to manifest them and that according to measure and proportion for God did not work according to the uttermost of his Power he could have created many infinite worlds with the same ease and facility
creatures we thence infer severall attributes in God which although they may seem severall to us yet being every way and every one infinite for what should limit or bound God when as indeed there is no thing but God it must therefore necessarily follow that there can be but one infinite and the attributes though they appear severall to us yet are they all but one infinite God more particularly because we receive our first information from sense we thence conclude Whatsoever is is either God or the work of God Deus est quod vides totum quod non vides totum whatsoever thou seest or seest not serves as an argument and proof of the Deity as for example in the creatures in generall consider their proper and bounden nature together with so great variety and perfection in their own kind in this nature such excellent properties affections and accidences which do so well agree with the nature from this nature such strange and wonderfull operations and effects by this nature such an excellent order and proportion both in themselves and to the whole universe through this nature such a constancy and perseverance in keeping their due course in performing their duty service and Ministery to man and as all the creatures look to one end so they must needs have but one efficient cause which made and directed all to the glory of himself the perfection of the universe and the good of particulars in their preservation that they might be more usefull and serviceable to man who might therefore return his praises and thankfulness to God that all may tend and end in Gods glory this was the end which was first in intention and now is the last in execution that as the world is circular where it begins there it ends so beginning with God it endeth with God thus every thing doth testifie a God and therefore you may fill up a Book greater then the whole world with arguments and proofs of the Deity And now I come to the severall Arts and Sciences the Metaphysicks have this prerogative to treat of generals and universals to prescribe every art her own proper bounds and to confirm the first grounds and principles of every Art wherein the Art it self is defective and in particular to take the heavenly bodies seperated Soules and what belongs to the spirituall world as their own proper objects and they do not only conclude one omnipotent Maker but they proceed further and considering the motion of the heavens which are bodies how they move in their own proper places which no other bodies do the like but alwayes rest when they are at home and their motion serves them abroad only to recover their own homes considering that the heavens do not move for their own private ends that they receive no benefit or advantage by their own motion but that it is wholly directed for the good of others for the preservation of the universe when as no other naturall or sensless bodies do the like considering that simple bodies can have but one simple motion yet are there great varieties and diversâ—…ies of motions in the heavens the Metaphysicks do hence infer that needs the motions of â—…he heavens must proceed from intelligences who are indeed Angels and thereby proceed influences the operation whereof we find in our sublunary bodies which cannot be prevented by application of any elementary qualities Thus in the Bowels of the Earth where neither Sunshine nor motioâ—… could penetrate yet by vertue of these influences we find metals and minerals which are of that excellent nature as that for their composition their long continuance and speciall virtues they are not inferior to the best of bodies and therefore they serve for coyn to carry the price of all our other commodities thus do the Metaphysicks by the speculation of the heavens not only conclude a first maker but likewise a necessity of Angels to continue that motion which the Creator began by setting the first wheel on going Thus farre by the heavens alone now by a view of the creatures the Metaphysicks finde that there are certain Transcendentia generall and universall qualities which are incident and must necessarily be fastned on all creatures whereupon they infer that they are but the Rayes and Fooâ—…steps of one unversall Maker as when they see that every thing is Ens â—…num verum bonum they instantly conceive that these are immediately borrowed and proceed from the first Maker and therefore do necessarily conclude that he must be Ens entium prima veritas simplicissima â—…nitas infinita bonitas who is causa eausarum the author of his own beeing the efficient cause from whom all the rest do proceed the finall cauâ—…e to whom all the rest are directed Thus every thing must have as inward causes matter and form whereof it subsists so outward causes efficient and finall from whom and to whom it is directed for of nothing comes nothing adde nothing to nothing and there remains nothing In the Metaphysicks this is a Rule that in things which exceed the ordinary rank and condition such as least exceed must ever be admitted for that they are most facile and easie whereby mans understanding may be better guided in knowledge sooner satisfied and finde lesse opposition E G If I should aske whether every thing should be eternall or that there should be but only one eternallâ—… which should give a beeing to all inferior creatures which as they are bounded in all their dimensions and qualities so likewise in their continuance whereas that only one eternall must be infinite and unlimited in all other attributes as well as eternity surely right reason would instantly conclude rather for one then for all and thence infer a necessity of the Godhead and seeing the whole universe is so well compacted and that every part hath such a mutuall coâ—…respondencie and relation each to other that it makes one body one Corporation right reason concludes there can be but one Maker one efficient cause from whom all do proceed and one finall end to which all do tend The glory and service of that Maker Thus having found out that unum principium that only one efficient cause of the universe I must then recommend unto you another Axiom of the Metaphysicks Semper excipiendum est primum in unoquoque genere By virtue hereof infinite are the prerogatives which are to be ascribed to the Deity while all blemishes and imperfections do vanish and come to nothing thus the knowledge which we have of God by a naturall light it is either by way of eminency transcending and surpassing the Sphear of all creatures for that God is not to be ranked within the compass of their limited measure or otherwise by way of negation in scattering and dispersing those cloudy mists which may any way obscure or cast the least aspersion upon the Deity so zealous are the Philosophers of Gods honour and to
the creatures and therefore it is only proper to the understanding and the will of God that only from them there should be a generation of the Son and a procession of the Spirit and so a difference of Peâ—…sons Some do here object against some termes which as they say are not to be found in Scripture but are only imposed by the Church and that is the word Trinity and the word Persons and that in a mysterie of this infinite high nature there should be no addition of mans wit and invention but we should tye our selves most strictly to the terms of Scripture seeing this mysterie so infinitly exceeds mans understanding To whom I return this answer Do ye think that what the Church shall determin in this and other mysteries that it proceeds from the wit and invention of man do you ascribe no more to the cloven tongues that fell upon the Apostles whereby they were replenished with Gods Spirit and which Spirit they did conferre upon others by imposition of hands by election or succession and do you stile all this by the wit and invention of man when I consider the determinations of the Church their form of divine Service their Canons their Discipline their religious Orders God knows I do verily believe that I do see more in them then the wit and invention of man and I think them to be the immediate dictates and directions of Gods Spirit But call them what you will for these words of Persons and Trinity truly I conceive them to be nothing but the translation of Scripture and I hope you will think translations very necessary for the Evangelists and the Apostles use the translations of the Septuagints in their quotations of the old Testament if then Christ shall prescribe the form of our Baptism to be in the name of the Father and of the Son and of the holy Ghost and that we know there are no Accidences in God but all are Substances and distinct Substances surely I know not by what other term I should call Substances and distinct Substances but by the name of Persons and if these three Persons be one God and so the Scripture stiles them The word was with God and God was the word surely I know not with what other words to express it but by the name of Trinity or triunity So likewise those words of Schoolmen Deus intelligendo seipsum genuit verbum are not these words taken out of Scripture hodie genui te and thence they infer verbum in intellectu Thus without the determinations of the Church and unless due respect and reverence be given to the Church no Religion can subsist but will instantly fall to confusion Thus as our understanding begets a word and there is a mutuall love and correspondency between this understanding and this word so if God be said to beget a Son or a Word in a spirituall manner in his understanding and that from both proceeds the holy Ghost the Church must then necessarily conclude that they are severall and distinct Persons not that we should conceive them to be like the Persons of men with circumscription of time and of place in various and different formes but to be divine Persons all alike partaking of one infinite nature and what God hath revealed what the Church hath explicated that we believe desiring the same God by the inlightning of his Spirit to engender faith in our hearts to strengthen and increase it and what God hath reserved only for his own knowledge that not curiously to pry into but content our selves with such a measure and proportion of knowledge as he hath been pleased to impart remembring that the first Sin which gave occasion to all the mischieves and miseries which have befallen us it was the tasting of the Tree of knowledge whereby in stead of that great light which we aymed at whereby we should have knowledge like God indeed we had our eyes opened but it was to see and feel our own nakedness to our own confusion Yet to give some little information I will only make this instance If I should take out of a River severall Cups full of water I would ask what difference there were in these waters Surely none would appear in the nature but as they are distinct in severall Cups or Vessels which give them severall forms and severall dimensions and thus it is in all homogeneall bodies suppose I should insist in spirituall qualities as in Light certainly the difference would be less what then if I should insist in spiri's themselves which are not capable of dimensions yet still in respect of the finitness of their nature there would be some difference but if I should ascend to an infinit nature then there would be no difference in respect of the nature yeâ—… a difference there would be in respect of their different manner of subsisting as by generation procession c. Yet here we must take heed of curiosity and know the weakness of mans understanding that we cannot speak of God but after the manner of men and it is most probable that God should commit his secrets to the care and custody of his Church which may put them into such form and fashion of speech as may best beseem them rather then that particular spirits who are so apt to be misled with errors even in things of least moment should be left to their own inventions and expressions in the highest mysteries But how should the whole Deity be in every Person is it not true in all Homogeneall bodies Suppose the elements that where they are they are totally they carry their whole nature about them but this truth more especially appears in spirits for there is nothing so common and triviall in Schooles as this known principle Anima ubi est tota est tota in toto tota in qualibet parte totius But if this Deity be wholly imparted yet then how should it still remain whole and entire is it not proper to all spirituall qualities as Light Knowledge and the like that they should be communicated without any loss or diminution of themselves Here then at length consists the whole difficulty that the nature being imparted there should be no difference in number reason seeing the difficulty sees likewise the reason of the difficulty for her own further satisfaction for this in the creatures proceeds from the bounded finite and limited nature of the creatures which must be circumscribed both with time and with place and so make a difference in the number but if you will suppose this nature to be infinite as is the Deity then would it admit no difference as not in nature so not in number What I have hitherto written hath been according to the opinion of our best and most â—…earned Divines together with the acknowledgement of the whole Catholick Church to which I do believe a man may very safely subscribe for whatsoever is there related as
grave surely the Sun and the Moon which cause the day and night must needs testifie the truth of his death and himself for many yeers after might assure us of his rising again Hereunto you may adde the manner of his own death what speed was made how was the course of Justice precipitated that in one morning he should be Apprehended Accused Examined Whipped Scourged Condemned Exposed to all Contempts with his Crown of Thorns carry his own Cross and at noone be crucified that there he should be nayled for the space of three houres and though his enemies had no power to break his bones according to the prophesie as they did the malefactors yet what was more for that life did not consist in the breaking of bones they gave him a wound through the side into the heart as may appear because there issued forth Bloud and Water which are not so usually found in the body but only in the parts nearest the heart for that the excessive heat there dissolves the bloud into the first elements and thence you have water and this water makes recompence by cooling and refreshing the heat so by a providence they mutually help each other and this bloud and water did serve for the institution of our Sacraments Being dead he was buryed in a new Sepulcher as he was conceived in a Virgins wombe lest they might say that some other dead body had risen a great Stone was rowled over the Sepulcher because himself had prophesied that he would rise again the third day watch and ward was kept about the Sepulcher as to prevent his Disciples from coming thither to steal away his body so if it had been pâ—…ssible to hinder his resurrection but being risen again he did converse with his Dâ—…sciples for forty dayes and then by his own power he ascended up in o heaven in the sight of many thousands and because the eyes of men might faile and that some might 〈◊〉 that his ascension was onely out of sight and no further therefore â—…he Aâ—…gels came down to testifie the truth of his ascension into heaven and according to Christs command the Apostles continued at Jerusalem there to receive the Holy Ghost who at the day and appointed time came down in a miraculous manner in fiery cloven Tongues and wrought wonderful effects upon the Apostles not onely in their inward sanctifying their gift of Tongues and power of working Miracles all foretold that as before his birth there were many preparatives for his coming so afâ—…er his death the subsequent signs and wonders might give testimony to the forerunning Miracles and the truth of the Doctrine confirmed by them Now at length to draw to a period as S. John begins his Gospel with the eternal generation of Christ wherein is implied the great mystery of the Trinity so my self having shewed the doctrine of the Church and having a little expressed the mystery and thereby giving satisfaction to mans natural reason though reason could not comprehend it and having in the last place produced many miracles above natural power to confirm mysterie above natural knowledg As I began with the begining of S. John so I will end with the conclusion of S. Johns Gospel as you shall finde in his last Chapter the last verse the words are these And there are also many other things which Jesus did the which if they should be written every one I suppose that even the world it self could not contaiâ—… the books that should be written Some may conceive this speech to be a figure or metaphor of an high transcendent quality but I suppose it may be exactly and literally understood in this sense that seeing the narural world is but a book and that in every creature or rather in every punctilio of the creature as in every letter word and syllable we reade Gods Wisdom Mercy Power Providence c. If hereunto you will adde Christs Miracles which were above Nature and did presuppose Nature as being done in natural bodies and though not offering violence to Nature yet being far above the reach and power of Nature and therefore therein Nature did seem to suffer Seeing this supernatural power is much above Nature surely it may be truly said That the natural world cannot contain those books which might be written of Christs supernatural power for they include Nature they exceed Nature they are over and above Nature and therefore something must remain which the natural world cannot contain And this shall serve to have spoken of the great mystery of the most holy blessed and undivided Trinity Thus I hope in God I have given satisfaction to mans Reasonâ—… in this great Mystery of the Trinity that God never did nor could subsist one minute without the knowledge of himself and love of himself which being the acts and exercise of his Understanding and his Will being inward and in the Deity and from all eternity they can â—…e no less then God himself for there is no accident in God there is nothing in God but God Yet these being produced by the Understanding and the Will needs they must have such a difference between themselves as to make several persons in the Deity which is not so with the rest of Gods Attributes for they look outwardly upon his works and therefore onely produce the creatures And though the blessed Trinity do infinitely exceed mans capacity yet doth it no more exceed then all the rest of Gods Attributes do for they are all above reason beyond reason and infinitely transcending reason but no way contrary to reason and therefore they are the objects of our faith in respect of Gods knowledge revealed and they are the objects of our admiration in respect of our own natural ignorance And so to conclude Persons being supposed in the Deity here is one step and degree towards the Incarnation for now we may with more confidence lay hold on a Person in the Deity and cloth him with our nature and our flesh Sanctae individuae Trinitati sit omnis honor gloria Amen The Wonderful Incarnation AFter the blessed Trinity I now come to the wonderful Incarnation where I shall likewise speak some things by way of Introduction And here I must first enter a caveat or a solemn protestation Though I do examine these mysteries by natural Reason I confess they are far transcending Reason above Reason beyond the reach of Reason yet are they no way contrary to Reason nor opposite to Gods Attributes or Actions whereby they might seem improbable much less impossible for I confess that Reason is so powerful in man that it serves him for his guide and conductor as in his natural and civil actions so partly in his Religion for all the Moral Law which is a great part of Religion is much squared out by natural Reason and it serves as a ground-work or foundation whereupon Religion is built and which makes a man capable of Religion for if he
it lies in Gods power to unmake them and in every minute to reduce them to nothing and some wicâ—…ed men might a little distrust God but for the assurance of the continuance of Gods favors God is become man the Creator made a Creature both Natures now fastned and riveted together by an indissoluble knot of marriage which can never be broken and which serves as a great ingagement and assurance from God to preserve and continue his graces and blessings upon the works of his own hands whereof we have a pledge or earnest in Christ perfect God and perfect Man both Creator and Creature united in one Person never to be separated So I hope it plainly appears that as the Incarnation can be no dishonor to God so it tends to the great honor and settlement of the Creatures In speaking of the blessed Trinity I began with the beginning of S. Johns Gospel In the beginning was the Word and the Word was with God and God was the Word Then for proof and assurance of this great mystery I ended with the end of S. Johns Gospel wherein he affirms that the world could not contain the books which might be written of Christs acts thereby intimating that the works and miracles that Christ wrought above natural power did most abundantly serve to confirm and justifie the works and mysteries which he taught above natural Reason And now that I come to the Incarnation of Christ where the invisible God becomes visible man it is strange how this our Apostle S. John alters his style for in his first Epistle Chap. 1. ver 1. speaking of God in our flesh he saith That which was from the beginning which we have heard which we have seen which we have looked upon and our hands have handled of the word of life So that he who speaking of the Deity of Christ like an Eagle soared aloft as it were out of sight even beyond all humane reason and understanding speaking now of the Humanity of Christ he descends so low to make it more manifest and palpable as he seems to fall beneath sense for that he calls all the senses of man to witness which we have heard which we have seen with our eyes which we have looked upon and our hands have handled and this in effect twice repeated whereby we may be the more assured of the truth of his Manhood As there was an eternal generation of this Word according to the Godhead so was there a Temporal birth of this Word in the fulness of time according to his Manhood for these two Mysteries though very different in themselves yet are they both very wonderful In the first you shall observe three Persons in one Nature in the second you have three Natures in one Person a Trinity of Persons in a Unity of Nature and a Trinity of Natures in a Unity of Person the Father the Son and the Spirit three distinct several and real Persons yet all subsisting in one undivided Essence of the Deity the Flesh the Soul and the Godhead three distinct and several Natures yet all subsisting in one undivided Person of Christ. How wonderful is the mercy of God that whereas our Saviour the second Person in Trinity was All-sufficient and happy in himself yet in commiseration of man man that had sinned in the root sinned in the bud when to our first-fathers guilt we had heaped up innumerable transgressions against the day of wrath he took up our nature and infirmities to satisfie for our sins to offer up himself as a propitiatory Sacrifice to reconcile us to God Men Angels and all other inferior created powers cannot any way satisfie for the least part of our guilt as not being able to be sufficiently thankful for their own beeing Sin is an infinite evil as being committed against an Infinite Majesty and therefore in the exact ballance of Gods Justice requires no less then an infinite Ransâ—…m or an infinite Punishment Righteousness and Justice pleaded against man that our sins were such as could not stand with his integrity freely to pardon Mercy and Peace put him in minde of his ancient love that as he had freely created man so now likewise in the bowels of compassion he should freely intend the Redemption of man And thus it was concluded in the High Court of Parliament in the highest Heavens that God himself Christ Jesus the second Person in Trinity should take our Nature upon him that as every act of his proceeding from his Deity the shedding of the least drop of his blood the trickling of one tear the suffering of one stripe the least temptation was of infinite value of infinite estimation so he alone was able to recompense for sin And thus it was fulfilled what was said by the Prophet Mercy and Truth have met together Righteousness and Peace have kissed each other Here is the agreement and thus is God and man reconciled by the coming and Incarnation of our onely dear Lord and Saviour Christ Jesus When I consider the first sin the sin of the Angels I cannot conceive that such excellent Creatures in their own kinde understanding Natures intelligent Spirits should attempt such a foul offence against God as to ascend up to his Throne to take upon them Gods Majesty were there not some probability or likelihood to effect it I cannot say whether they had it by immediate infusion from God or to speak after the manner of men by some common fame or report that the Creator and Creature should be united in one Person or whether by the excellency of their own knowledge they did fitly gather that as the Creation was a work of Gods infinite love and as God was existent in every creature according to the infinite extent of his own nature so undoubtedly as an effect of that infinite love God should tie unto himself some creature by an infinite band namely by an hypostaticall union And this their Conceit gave some way and occasion to their pride and presumption as claiming and challenging that high prerogative above other creatures by virtue of their birthright But herein did appear the oversight and ignorance of the Angels for the creature was not to aspire to the height and dignity of the Creator but the Creator was to descend to the humility and baseness of the creature neither was God to be united to the Angelical nature though otherwise highest in order and condition but to descend lower to give a more undoubted token of that infinite love even to the humane Nature and Manhood mans Nature being the Centre in the midst of the Circumference a little Microcosin in whom all the creatures are united things sensible partake in his Body the intelligent Spirits are combined in his Soul and thus God taking the nature of man sits in the very midst of his creatures imparting himself infinitely to all so far forth as it may well stand with the truth of his Godhead and with
the state and condition of the creature But supposing the three Persons in one Deity why should the Word be made flesh the Father and the Spirit excluded Certainly if we were to make choice of the Person reason would inform us that to be the natural son of man is more agreeable to the natural Son of God then to the unbegotten Father or to the proceeding Spirit The manner of his double birth would testifie the same truth begotten in the understanding of God from all eternity conceived in the womb of a Virgin in the fulness of time The nature of that sin which was the first motive of this descent seems to fasten a necessity upon the second Person of the Trinity it was a sin against the wisdom of God the tasting of the Tree of Knowledge Eritis sicut Dii scientes bonum malum and therefore fit it was to shew the large treasures of Gods mercy and the strictness of Gods Justice that the same wisdom offended should satisfie for the offence Foelix culpa quae talem habuit Redemptorem where is the wrong where is the injury when the party offended shall satisfie and therefore we will with humility retort Gods own words upon himself who upon the fall of man could say Ecce Adam quasi unus ex nobis so now upon the fall of God that is upon the descent of God we will say Ecce Deus quasi unus ex nobis If man lose the image of God as concerning Holiness and Sanctity wherein he was first created nothing can restore this image but that which gave the first impression If man cannot conform himself unto God then for an upshot and agreement between both necessary it is that God should consorm himself unto man Man lost Gods image God takes up mans image and this was most competent to that Person in the holy Trinity who as the Apostle describes him to the Hebrews was Splendor gloriae figura substantiae Patris Observe I beseech you the creation of man being made of the earth God breathed into his nostrils the breath of life Breath if it were agreeable to Gods nature yet certainly proceeding from an intelligent Spirit it could not be bare breath but necessarily it must be accompanied with some word especially considering that in all other Creatures you shall finde the power of this word for God spake the word and they were created But here this word is concealed and therefore we may well suppose that there is some mystery concealed Behold then the first earnest of his Incarnation God intending a marriage between the Deity and the Humane Nature he takes the body of man as it were taking his wedding gloves breathes in them to extend them to warm them to sit them for himself at length puts them on Here now at length the word accompanies the breath the breath made us living souls the word shall make us quickning spirits breath gave us a natural life the word shall regenerate and give a new birth and thus by virtue of this breath by virtue of this word man hath a double root the first Adam and the second Adam taking sap from both he is Arbor arbor inversa he hath a root downward and a root upward he treads upon the earth and looks up towards heaven And thus God if ever intending the renewing of his Creatures sit it was that God should there begin where he did end Man was the last work of the Creation and therefore in man there must be the first beginning of renovation Incipiat ubi desitum est it is a rule in all works and here you shall finde it true by experience the last work is first perfected For the Word was made flesh But I would gladly demand of the Jews who do not acknowledge these mysteries either the Trinity or the Incarnation Why should God be so careful and curious in giving himself a Name a Name it is therefore ordained to make a difference in a multitude as many men of one kinde are distinguished by their names But the nature of God is one as the Sun is but one and therefore wants no name but the name of his own kinde Gods Name then as it imports no difference in his nature so it implies a distinction and difference of Persons in that one nature of the Deity This will better appear if you please to consider that great and ineffable Name of God the Name of four letters The first letter was Jod quod significat principium and doth undoubtedly betoken the Person of the Father The second was He quod vivere significat setting out the second Person as being life in himself though life by participation imparting life unto the Creatures for in him we live we move and have our being he is the Way the Truth and the Life The third letter was Vau quae vim apud Hebraeos habet Copulandi intimating the love of God proceeding from the Father and the Son whereby the Father and the Son are united The last letter it was the same with the second letter He twice repeated ut duas in filio fateamur naturas Dei Hominis And that you may conceive that this observation of the Name proceeds not from mans fancy and conjecture I pray give me leave to bring another Example to this purpose When God had tied himself unto Abraham as touching the promised seed in token hereof it pleased God to change the name of Abraham from Abram to Abraham by the addition of a letter so likewise of his wife from Sarai to Sarah by the substraction of a syllable and the addition of a letter Now you shall observe that this letter which was added to both their names it was indeed one and the same letter and it was a letter of Gods own Name the second letter of his Name that as the second Person was to be united to the nature of Abraham and Sarah so this letter given and received might serve as a pledge or an earnest to signifie that union Observe the phrase and style of Scripture Verbum Domini venit ad Isaiam venit ad Prophetas c. which form of speech to my understanding cannot be so well justified were it not that this word were a Person and that some certain manner of coming were proper and peculiar to this Person Why should God speak of himself after the manner and fashion of men I cannot disallow the opinion of our Divines that God speaking to mans understanding fit it was that he should descend to mans capacity but desiring that truth in Gods words might altogether appear I had rather apply them to an intended incarnation then to admit a bare figure in Gods words which happily to us might be some occasion of error Wherefore serve the groanings and cries of the Fathers Expectabo salutare tuum Domine Mitte quem missurus es Rorate Coeli desuper nubes pluanâ—… iustum