heart and finally renewing the whole Man But because this testimony is onely perceiued by those whom God hath endowed with his Spirit in whom the letter of the Word dead in it selfe is quickned and as it were sharpened by the Spirit of God in vaine with this weapon doe wee fight against the prophane who deride and reject what ever they haue not experienced and measure the power and vertue of God by their owne sottishnesse how euer besides this efficacy of the Scripture there are many things more which can stop the mouthes of Infidells and giue both authority and beliefe to the holy Scripture And first of all there is no other booke which in such a simplicity of language hath so great a Majesty speaking vnto Kings and Subjects with equall Authority for men howsoever they bee vnequall in dignity compared among themselues compared to God they bee all equall As the Mountaines and the Vallies make both one plaine in the Globe of Earth when Earth is compared vnto heaven Satan the Ape of God imitating this Simplicity whiles hee affects the roughnesse of the Stile could not attaine the Majesty if it hee fancied the Etrurian discipline and the Salian verses in a rude and rugged phrase but he forbade them to be publish'd as being ashamd of his owne doctrine nay he could not bee believed among his owne Priests to whom he did entrust his Mysteries whereupon Cato was wont to say that hee wondred how one Southsayer looking on another could refraine from laughter because acknowledging among themselues the impostures of their profession by a secret combination they would neverthelesse counterfet themselues as serious Againe it is remarkeable that every booke bee it never so ancient Compared to the antiquitie of the Bible will bee found but of a late edition the Grecians fed on Acornes yea their Names were scarce knowen in the World when Moses wrote his five bookes intituled the Pentatenche with which all the Philosophy in the World cannot compare Homer and Hesiod the most ancient of the Greeke Poets liued at least a hundred and fifty yeares after David yet Davids inspired Poems are distant as far from Homers as heaven from Earth or the fables of man from the truth of God neither doth Plato dissemble in the beginning of his Timaeus that the Aeygptians would say that the Grecians were alwayes boyes who neuer could bee men of Age as being altogether ignorant of true Antiquitie Why should I heere rehearse the most stupendious miracles and with what a Majestie the Law was pronounced what were the wonders in Aegypt and the Wildernes and those not actedin a corner or before but a few witnesses but all Aegypt both beholding and repining at it and before the eyes of sixe hundred thousand armed Men and the most mightie Nation that was fed with Manna which followed the pillar of fire conducting them and heard the voice of the trumpet who with horror did behold the burning mountaine and flames of fire whirling high as heauen invironed with waving smokes and thicke clouds of rowling darkeenesse And that no man may conceiue that this was feigned by Moses in fauour of the Israelites with most terrible threatnings he thunders against that nation and every where convinceth them of folly and pride and Rebellion against God himselfe Now with what integritie Moses wrote this it is apparent that hee conceales not his owne offences but rehearseth the chastisement wherewith God afflicted him and that hee was commanded to die on the borders of the promised land because hee beleeued not the voice of God And how farre hee was from Ambition wee may see by this that hee would not haue his sonnes succeede him in his Governement but elected Ioshua that was of another tribe And how small the dignity of Moses sonnes was among the pirests wee may learne out of Iosephus lib. 1. Orig. cap. 11. Who recites that in the distribution of sacred things which was made by Dauid the charge which Moses posteritie had was but the keeping of the treasurie and the Gifts which were offered in the temple Neither must wee leaue out the Antiquitie and Certaintie of the prohecies for by what inspiration could Esay foretell the name of Cyrus and that hee should bee a deliuerer of the Iewes 160 yeares before Cyrus was borne Or what other but the Spirit of God could foretell to Ieroboam that a King should bee borne of the Stocke of David Iosias by name who should overthrow and demolish their profaner Alters and that three hundred fiftie and sixe moneths before it was done What shall I say of Ieremie who expresselie set downe the 70 yeares of Captivitie in Babilon What of Daniell who from the restauration of Ierusalem to the death of Christ precisely numbers seventie weeks of yeares that is 490 yeares the predictions of the same Daniell of the foure Empires and of the Kings Seluci seeme rather to bee histories then prophecies Which may bee affirmed also of the prophecies of Esai of whom Saint Hierom in his Epistle to Paulinus saith that hee seemes rather to bee an Evangelist then a Prophet these things certainely could not bee suggested into the Prophets by any other then by him onely who as hee hath a foresight of all things so hee hath an insight also and knows them well because that hee will doe them The dignity therfore of holy Scripture is above all hazard or doubt of opposition and the authority of it is so great that Christ himselfe greater then the Law and who inspired the Prophets was accustomed to defend himselfe with the testimony of the Law and Prophets against the Pharisees and therefore when many in defence of the authority of the sacred Scripture have sacrificed their lives there is no man found that in defence of Platoes or Aristotles opinion yet ever ventured to encounter death Indeed I could be content to say that Cleombrotus the Ambrocian was Platoes Martyr who as Cicero in his third Tusculan doth relate having read the Booke of Plato entituled Phaedo where Socrates neere unto death disputes of the immortality of the Soule did force himselfe into a headlong death this man I say might bee called the Martyr of Plato had he done this in any hope of salvation to be attained by Platoes meanes and not through the tediousnesse of life Now the bookes of the mysteries of the Aegyptians and the Religion of the Druids are perished the Hetrurian Discipline is extinguished and the Verses of the Sybills are abolished only the holy Writ hath remained untouched as having God its Authour neither to extinguish it could prevaile the horrible insolence of Antiochus Epiphanes or the impious cunning of Iulian Caesar or the pernicious writings of Lucian and Porphyrius nay these execrable persons were the admirable examples of the Divine Iustice It is knowne how Antiochus Epiphanes constrained to raise his Siege and abandon Elemais through griefe of mind in the flower of his age and Kingdome breath'd forth
it is wonderfull In Hebrew bookes even to this day the name of God is written Iehovah which name it seemes was wrote on purpose by the Rabbins that the name of God which was written on the front of the Miter might bee hidden For Iosephus who was both a Priest and Pharisee doth testify in the sixth booke of the Iewes warres that the Name praefixed on the Miter of the Priesthood had foure vowels whereby it doth plainely appeare that this name was not Iehova but IOVA by pronouncing I and V not like Consonants but distinctly by themselves as they are Vowells which the word Iove among the Heathens doth also intimate nor much diverse from this is Diodorus the Sicilian who in the first Booke of his Historicall Library doth affirme that the God of Moses was called ΙΑΩ But Clemens Alexandrinus in the fifth Booke Stromat pag. 240 doth say that the foure-lettered name which was writ about the Sacerdotiall Tyare was ΙΑΟΤ which word consists of the same vowels as the word ΙΟΤΑ although the letters are otherwise disposed but howsoever it was they are as wide from truth as Heaven that thinke by this word or any other the Essence of God can be exprest for no name can bee given which can expresse the essence of Man nay of a stone seeing there are no names essential but names are given unto things by common institution and as pleased those who first did practise the diversity of tongues to impose upon them those names only expresse the Essence of the things they signify which doe imitate their sounds as the creaking of the Crow the lowing of the Bullocke But the Essence of God as it cannot be exprest by words so it cannot be conceiv'd by the Vnderstanding the causes of which are many for a thing infinite cannot be comprehended by a thing finite and the inaccessible light of God doth dazle the Vnderstanding Aristotle confessing in the second of his Metaphysicks that as the eyes of Owles cannot endure the beames and splendor of the Sunne so the edges of our Vnderstanding doe rebate themselves in the apprehensions of the primary Beings The same Philosopher affirmes that there is nothing in the Vnderstanding that was not first in the sense but God cannot be presented to the sense Againe as long as Vnderstanding is in the body it comprehendeth nothing but by the helpe of the Fancie and in the act of Vnderstanding it turneth to the Fancie a fancie which doth as much annoy as helpe the Vnderstanding whiles it representeth God cloath'd in the conditions of Nature as of quantities of extension of parts and many other accidents Againe every punie knowes that things are defined by their Genus and their difference or if that they bee not at hand they are then defined by their proper Accidents But of God there is no Genus no specificall difference no Accident at all since God is all substance To these Inconveniences and impediments in attayning to the Knowledge of God there is added not onely Mans slownesse and infirmity but his perversenesse and neglect For many are called from this study by the sloth and dulnesse of their wit rebating it selfe in the contemplation of heavenly things some are taken from it by publicke or private affaires which call downe to earthly things the mounting endeavours of the mind and as I may so say doe pull the wings of Meditation and many the slaves of pleasure and given to their belly misprise the study of Salvation as a thing they have no need of nay as it were some trifling importunity some light or empty Meteor And of those who apply their understandings to the knowledge of God there are but few that persevere in the right course but either they fall off from their designe or strucken with a giddinesse doe stumble on the threshold or turning aside to vaine delights doe wrap themselues in errors from hence arise those monsters of the Gods and illuding Vizards which were worshipped by the Heathen who wanting an able Master to instruct them did follow the custome of their Countrey which commanded them to adore the peculiar Gods of their countrey or their family thinking it would bee better with them if every particular man should choose him a private and particular God From this sprang up such a multitude of Gods that in Hesiods time they amounted to the number of thirty thousand Againe it is planted in Men which is their great folly to measure God by themselves to cloth him not only with mans figure but with his affections also they doe not thinke that they serue God aright unlesse they make him like a Man or Beast that they may haue before them some present object on which they might settle their eyes and their devotion This was the language of the Israelites to Aaron Make us gods which shall goe before us Exod. 32. And because God had made Man to the Image of God Man againe to require the courtesie would make God to the Image of Man By which God after they had discharged themselues of some Ceremonies to him they conceited themselues not onely safe against all sins already committed but thought for the time to come they had got a licence and a priviledge to sinne For these causes there haue not beene wanting some who turning desperation into censure haue beene of judgement that God could not be knowen and that in vaine they travaile that bestow their labours in searching out his Nature whose modesty indeed deserues to bee excused were there not too much of sloth in it and were not the diminution of his knowledge an occasion of the diminution of his loue and by the same contempt whereby the knowledge of the Divine Nature is neglected the knowledge also of the Divine Will would be despised Plato in whose tracks Cicero treads hath beene more happy in this inquiry for hee hath delivered to the world many true and excellent things concerning God as when he saith That he is the Author and Governour of all things most Good most Great who seeth and sustaineth all things and that the life of a wise man is nothing else but a returne to God and that the way to God is by the study of Piety and Iustice This and much more to this purpose wee may reade in Platoes Politicon his Philebus Theatetus and Timaeus where we may find many things taken from the Ancient Divinity which he had learned in Egypt and in Siria Aristotle more sharpe in understanding doth adde that God is the first Moover the first Being and moving Power who notwithstanding is unmoueable to whom as to their End the Caelestiall Intelligences perpetually mooue and that he is the cause of the continuall Motions of the heavens which causeth other Motions and from whom the inferiour bodies receiue their influences For although to see into the mysteries of God and to know his Essence is not granted unto any Creature no not unto the Angels because there is no
the West But that Generation and corruption doth arise from the oblique Courses of the Sun and Planets through the Zodiack whiles acording to their Situation they change their Aspects and by their accesse neerer to vs or recesse farther from vs the affections and Qualities of things differ That this Heaven is the palace of the Almighty not onely the sacred Word but the constant opinion of all Nations justifies For though the Essence of God filleth all things and is not circumscribed by any limits yet by nature it is ingrafted in man in meditation and holy excercises to remooue his mind what in him lyes from earthly things and to advance it vnto heaven Wherefore wee pray vnto God with knees humbled to the Earth but with eyes lift vp to heaven the one of which expresseth our humility the other testifieth our Hope the one abates our pride the other doth advance our thoughts Neither without good Cause hath humane Reason placed the throne of God in Heaven For what more convenient habitation can there bee for God that mooveth all things then that Body by which hee mooueth all things What fitter seate can there be for the Father of Lights then that Region illustrious of it selfe and allwayes shining with its natiue splendor what more agreeable to the Nature of God who is the God of Peace and not subject vnto change then there to haue his throne where is everlasting Peace vntroubled rest nor signe of Change Hence it is as Iustinus observes in his Exhortation to the Greekes that Iupiter in Homer tooke Ate or Discord by the haires of the head and threw her headlong downe from heaven who fell on this lower Region which is shaken with Winds with tempests and with Earthquakes where there reignes Warre Tumult and Rebellion against God himselfe By these staires as it were the mind of Man ascends to the knowledge of God by this wing shee doth mount her selfe These are those backe parts of the Almighty which it is permitted to Man to see Exod. 33. to wit the workes of God which are knowen to us onely ex posteriori by the events and the effects Or rather by this doth not the Scripture giue us to understand that God comming cannot be perceived but after that hee hath passed by and strooke us then we know him For wee are altogether ignorant what God will doe but after the execution of the Act then wee acknowledge his power either by afflicting or delivering us Neither doth our Intention levell our Discourse to proue that there is a God whom the devils themselues acknowledge whom who denies he deserues rather the Executioner to torment him then the Philosopher to instruct him but these things are brought forth to shew on what weake rods Mans reason leaning hath yet upheld it selfe and strengthned that glimmering light which it had by Nature concerning the Divinity and how although imperfectly it hath arrived to the knowledge of a God As also to expound that which Saint Paul saith Act. 14. That God never left himselfe without witnesse which may be understood not onely of outward testimonies such as are raine and fruitfull seasons but may also be extended as well to the inward testimony of every Conscience as the outward testimony of the Creatures Neither by this doe I inferre that this Assertion that THERE IS A GOD is of the number of those which are knowen by their owne Nature Aristotle in the second of the Posteriors text 6. saith that those Enuntiations are knowen by Nature which are no sooner understood but they are beleeved As who understands what the WHOLE is and what a PART is hee cannot but know and beleeue that the whole is more then the parts thereof Neither can a man perswade himselfe to beleeue the contrary but this Assertion that THERE IS A GOD is not of that Nature For after the termes are understood there are found of those that dare deny him Although I beleeue they are but few in number yet every Age hath encounterd with many others who for all they acknowledge that there is a God doe yet deny his Providence for this opinion is most flatter'd and stroakd by vices and is most apt of all to unbutton to Intemperance but of those that haue altogether denyed God you shâ—ll scarce find any one in any one Age It is manifest indeed that Diagoras Melius was accused of Atheisme not that hee denyed that there was a God but that hee despised the counterfeit Gods of the Athenians and their empty superstitions this is he that taking the wooden Statue of Hercules by the legge threw it into the fire thus upbrayding it This saith hee shall bee thy thirteenth labour and Clemens Alexandrinus in his booke intituled Protrepticon doth affirme that the same opinion is to bee had of Theodorus the Syrenian Evomerus Hippone Nicanor which were all accounted Atheists Hitherto therefore humane Reason hath not unhappily disputed for by the Conduct of Nature and assistance of Philosophy it hath come so farre as to affirme that there is a God But when they come to describe the Nature of God and endeavour themselves to satisfy the Question wherein it is demanded what God is a huge and thicke mist of ignorance doth overspread and cloud the sense and the light of God himselfe turnd into darknesse doth strike the Vnderstanding with blindnesse and astonishment Some there are as Plato Cicero and Virgil Aen. 6. who have thought that God is the Soule of the world who doth so moove and guide it as the soule doth the body Others have affirmed God to bee whatsoever is That of Euripides is well knowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seest thou the Aires uncompast height about Seest thou the greatnes of the Earth throughout And what she doth in watry armes inclose Count all that God and doe it Iove suppose There have beene of them who have affirmed that God is a Circle whose center is every where and Circumference no where It is commonly reported how by long procrastinations Simonides deluded the demands of Hiero who desired to know what God was craving at first the liberty of one day to resolve him then two dayes afterwards three daily augmenting the number always acknowledging his inability to answer the request and that the more hee considered what God was the more the difficulties did arise and multiply The Iewes that they might shew the Essence of God to be inexplicable they would have the name of God unutterable and which neither could nor ought to be pronounc'd by man which the Angell who is also called God who wrastled with Iacob seemes to imply for Iacob defiring him to declare his Name he refus'd it saying Wherfore is it that thou dost aske after my name So the Angel who is called God also Iud. 13. checked the curiosity of Manoah who desired to know what his name was in these words Wherefore askest thou after my name seeing
offences or freed from evills have ascribed to him the praise of their deliverance Most remarkable is that of Sethon King of Aegypt who holding a Mouse in his hand stood cut in stone in the Temple of Vulcan on his Statue was inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever lookes on mee Let him godly learne to be Giving thankes to God who by multitudes of Mice sent in among them had disbanded the army of Sennacherib the King of the Assyrians And Phlegas in the sixt of the Aeneids among a thousand torments in hell is personated crying out Discite justitiam moniti non temnere Divos By me learne Iustice and be wise Nor doe the holy Gods despise From hence they feigne Nemesis and Rhamnusia hanging over the successes of the wicked and stopping the courses of their prosperity from hence in their Tragedies if any horrible crime worthy a God to revenge it was presented some God was then produced advancing his head from behind a frame or property but these things were rare and as it were forced by necessity and but light compared to these which out of the Word of God wee learne concerning his providence as of the haires of our head which are all numbred of the Sparrowes not one of which falls on the ground without the will of God of the wicked rejoycing in their follies while the hand of God hollowes their pitte the deeper of God searching our reynes and seeing the secrets of our hearts of giving an account before the Tribunall Seat of God not onely of evill actions but of an idle word And as the people in the street looking on the Dyall or the Clock know by the hand what houre of the day it is but are altogether ignorant of the hidden motions and of the worke within that moves it selfe but he that goes into the place where the Clocke is doth with admiration behold the wheeles and poyses of it and proceeding from the wheele which moveth first to that which is moved last he observeth how the motions are involv'd and depend on one another So the Vulgar seeth the events of things as they expose themselves to the eye and observation of all but hee who is admitted into the Sanctuary of the Word of God doth wonder at the linked order of the divine Counsells and poyseth with himselfe the weights of providence So David Psal 73 confesseth that at the beginning he envyed the successe of ungodly men and was not a little afflicted to see them flow with blessings not onely according to their desires but also above them while the righteous and they who are called the people of God in full boles drinke deep of waters mingled with gall which affliction of his mind was eased after hee was entred into the Sanctuary of God from whence as from a Watch-Tower he beheld the end of the Vngodly and acknowledged that the happinesse of men was not to be adjudged by the present condition of their state but by the counsell of God and the last event of things the holy man owed this his rectifyed judgement of humane affaires to the Word of God from which in many places hee confesseth that hee had derived the wisedome of his knowledge Adde to this that if we had no other Master but the Creatures onely to instruct us in the service of God every man would frame a Religion to himselfe according to his owne pleasure and as every Creature was most profitable to the life of man accordingly divine honours should be ascribed to him from hence it is that the Persians worshipped the Sunne because they saw nothing more faire they found nothing of a more quickning vertue then the Sunne from hence it is that the Aegyptians worshipped an Oxe of which creature there is a speciall use in manuring of the Earth from hence it is they worshipped also the Bird Ibis who with his horned beake did destroy the Snakes and purged Aegypt from her Serpents whereupon as every man became more renowned either by valour or by the praise of civill pollicy or by the invention and study of the Arts hee was more easily exalted by posterity into heaven and numbred in the Catalogue of the Gods But did not the light of the Word of God shine downe from heaven it cannot be related what prodigies of Religion what vaine observations men would fancie with what painted fables would they delude themselves and God attributing those things unto God which would misbecome a man but indifferently sober This was the vanity that first brought Atheisme into the World for a man civilly wise that beholds Cities and Nations to be distracted by contrary opinions and all things to be full of fables suffers himselfe easily to be traduc'd to a beliefe that Religion is but a meere invention to which opinion Plutarch seemes to be more inclined for in his booke expressely written on the same subject he endeavours to prove that Atheisme is more tolerable then Superstition and Cicero in his second Booke De Natura Deorum doth affirme that they are called superstitious who whole dayes doe offer prayers and Sacrifice that their children may survive them and they are said to be religious who sequester and with carefull reverence touch those things which appertaine to the service of the Gods But good man he was altogether ignorant that this which he calls Religion is nothing else but Superstition Neither is it to bee wondred at that they were inclouded in so thicke a darknesse on whom the light of Gods word not shone for as the Nations which understand not the courses of the starres or of the Sunne confound the order of the Moneths and yeares So the Nations to whom the Word of God was not revealed did infinitely intangle themselves in many errourts concerning Religion for they who worship not God according to the rule prescribed in his Word are without God in the world As the Apostle hath it in the Second of the Ephes Although they worship millions of Gods nay although the Samaritans came neere and next in conformity to the true Religion acknowledging that they worshipped one onely God the Creator of the Vniverse the God of Abraham Isaac and Iacob and were signed with the signe of the Covenant acknowledged Moses too their Law-giver yet because they revolted from the rule of the Word of God and by a stubborne separation did divide themselves from the Israelites our Saviour saith in the Fourth of Iohn that the Samaritans knew not what they worshipped So necessary it is in the businesse of salvation to have God to leade us and to make his Word our Rule But when the light of Gods word hath once shined into a Nation presently all false Religions are blowen away and the inventions of Mans braine vanish and the kingdome of Sathan which preserved it selfe in darkenesse fals downe before the Light then not unelegantly may be rehearsed that of David in the 104. Psalme As soone as darkenesse is spread over the
his unrighteous soule how Iulian in his very entrance into the Empire strooke through with an arrow gave up his impure spirit how if we may beleeve Suidas enraged dogs tore Lucian in pieces Neither is that an Argument of little consequence to confirme the authority of the Scripture which Iosephus writeth in the twelfth Booke of his Iewish Antiquities Chap 2. where Demetrius Phaleraeus the Keeper of the Kings Library speakes thus to Ptolomaeus Philadelphus out of Hecataeus Abderita concerning the sacred Bookes of the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being pure and holy it was unlawfull that they should be exprest by a prophane mouth the same Demetrius Phaleraeus relates out of Aristaeus that Theopompus having wrought into his story some part taken from the sacred Word was for fourty dayes together strucken with an Apoplexy untill by some respits of releasement from his sickenesse he appeased God by his prayers and desisted from his enterprise being admonished in a dreame that these things happened to him because he intruded into holy things In the same manner Theodoctes the Poet having inserted into a Tragedie of his something taken from the Word of God being strucke with blindnesse was inforced to abandon the enterprise which so rashly he beganne Agreeable to this is that which Clemens speaketh in his first Booke of Tapist and Tertullian in his Booke of Womens habites that Ierusalem being taken and razed by the Babylonians all the Bookes of the Iewes were restored againe by Esdras their intention is not that the holy Bookes were utterly extinguisht and abollished and then againe restored by Esdras for so the holy Bookes which at this day we reade should not be the Bookes of Moses of David or of Esay but of Esdras who by new inspirations did compile them the intention of Clement and Tertullian is that the Bookes of the Old Testament during the Captivity of Babylon dispersed or but rarely and negligently transcribed were digested by Esdras into order more accurately written and restored to their native beauty And since that time these bookes with so much Religion were observed by the Iewes whom it pleased God to make the Library of the Christians that if the booke had at any time fallen to the ground they would enjoyne themselues a solemne and extraordinary fast and at the end of every booke they did use to write not onely the number of the verses but the number of the letters also in which scrupulous sedulity of theirs the true honour due unto the Scripture doth not consist but hee doth reverence it as hee ought who reads it with such eyes as the constant wife doth the contract of her marriage or the good Sonne doth his fathers Will who never heares the Scripture mentioned but his heart doth leape and his filiall affections earne who by this rule doth compose and squares all his life his deeds and words nay and his thoughts also But as young Samuel being awaked from sleepe by the voice of God lay presently downe to sleepe againe thinking it to be but the voyce of Man and not of God so the greatest part of men the word of God being heard and they awakened by it in a light feare they beginne a little to stirre stretch themselues but by and by they fall againe into a sleepe of vices because they heard this word as the word of man and not as the word of God What is contained in these bookes it would bee too tedious to describe it shall be sufficient to propose unto the eye the elements of Christian Religion that wee may see in what things the true knowledge of God consisteth The Scripture therefore teacheth that Man was first created to the Image of God endued with Holinesse and Righteousnesse and revolted from God by his owne consent and by the suggestion of the Devill whereupon came sin into the world and by sinne Death and Malediction notwithstanding the Image of God in Man is not so disfigured that there remaine not certaine traces of it to wit a certaine perceiving of Divinity and some graines of honesty and civill justice which notions that God might helpe and that no man might excuse his sinne by pretending ignorance God hath given his Law written by man which Law is reduced to these two heads To loue God with all our heart and with all our strength and to loue our neighbour as our selues which Law with great terrour hee pronounced in a voice whose accents were thunders and shining with flames of Lightning that the people might understand that their Lawgiver was armed and who so despised his commandements should not escape unpunished this dreadfull clause adjoyned to it Cursed is he that continueth not in all things which are contayned in the booke of the Law to doe them When therefore Man by nature prone unto sinne cannot fulfill these Commandements this Law were nothing else then the torment of the conscience and the ministery of Death had not God according to his mercy releeved Man in this forlorne estate Hee therefore in his appoynted time prescribed by the Prophets sent his Sonne the everlasting Word the wisedome of his Father whom hee begat from all eternity who together with the Father and the Holy Spirit is one God into the world and endued him with humane flesh so the Word was made flesh and God in vnity of person assumed humane Nature without any diminution of the Divinity or mixture of the Natures for it was requisite that the Mediator betwixt God and Man should bee God and Man and touch both extreames by the Communion of Nature In this Nature of Man this Sonne of God our Redeemer finished the worke of our Redemption perfectly fulfilling the Law by expiating our sins by his Death and triumphing over Death by his Resurrection hee is the Author of eternall life to all those that beleeue in him Wherefore as the Sinne of Adam is imputed to all his posterity so the Righteousnesse of Christ is imputed unto all those who by the Spirit of Adoption and faith in him are made the Sonnes of God By this marke Christian Religion is discerned and distinguished from all Religions which humane reason hath invented that it shewes the way by which onely we haue accesse to God by his Sonne who is the Way the Truth and the Life that is the true way to life And though God inhabites light which none can come unto yet after some manner hee hath made himselfe visible in his Sonne who is the Image of God invisible and God with us whosoever shall endeavour to come to God by any other way hee shall find him a Iudge and not a Father and the more he hasts the more hee erres and headlong fals into a certaine ruine To the finishing of this worke of our Redemption the person of the Sonne was chosen rather than the person of the Father or the Holy Ghost for if the Father had beene made Man and assumed our Fesh there had beene in