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
Philosophy which I know to be very little very little indeed and were my age fit for an encounter I would question their skill in Philosophy as here I will give you a little taste thereof And first see and consider the great difference and opposition between us The Socinian professeth that he doth not believe the Mysteries in Religion because he cannot understand them in Reason and I profess the contrary that I do believe the Mysteries in Religion revealed and much the rather because the Socinian cannot understand them in Reason Nollem ego in Deum quem tu comprehenderes That God whom thou art able to comprehend shall never be my God I will not vouchsafe to serve such a God I scorn to worship such a God I renounce such a God for he is too like thy self to be the true God This I am taught in Philosophy and even by the strength of Reason that God is Infinite and every way Incomprehensible And this I have learned of the Heathen who did erect an Altar ignoto Deo to the unknown God or to the incomprehensible God Surely there is a greater difference between the true God and man then that we should make God of like nature and condition with our selves as that we should think our selves to be able to comprehend him Before I proclaim war I have ever thought it a necessary point of Charity first to try how far forth the difference may be reconciled and so to go hand in hand as far as Honesty and Truth will permit us and when as once we become irreconcileable then to make an utter separation and every man to stand on his own guard That I may then deliver my opinion concerning natural Reason how far she is to be admitted in Religion I do not commend credulity nor would I have a man apt to believe but upon good grounds Memento diffidere is the first Rule in Policy though I confess as Mysteries are above Reason and that I would have Reason to know her distance and not to incroach too far yet would I have Reason to have full satisfaction for it is the guide which God hath given to man for his direction not onely in Humane and Civil things but even a little to prepare and direct him in his way to salvation and to make him capable of Religion whereof the brute beasts are not and though Religion be as far above Reason as the Heavens are above the Earth yet is she no way contrary to Reason but serves to inlighten and to sanctifie Reason and to confirm Reason in her own Principles and grounds as the Heavens adde beauty and perfection to the Earth for neither Jewels nor beautiful flowers can be discerned or appear glorious without the light of the heavens Thus for all the Moral Law which is a great part of Religion Reason serves as an excellent Glosse or a Commentary for the Exposition Thus Reason being sanctified having a tincture of grace serves to draw excellent Conclusions and Theological Precepts out of the premises of Scripture but if we should know no more of God then Reason informs us surely we should be then very unreasonable for we should know nothing of the state of that other world since natural Reaon can make no discovery of a supernatural world If then we should know no more of God but onely so far forth as may be gathered by the works of Nature it would much shorten our knowledge of God and a little detract from Gods glory besides a preposterous course for whereas we are to govern and teach the dumb creatures who are onely made for our use and therein attain their own ends now on the contrary they should be our onely teachers to direct us to our last end and perfection if all our knowledge of God should be onely by their information and that we should know no more of God but onely so far forth as they should instruct us or catechise us and seeing that every day we learn more and more in the creatures for new qualities and secrets of nature are daily discovered it must hence follow that as yet we have not learnt so much of God as the creatures can teach us they are our very learned Schoolmasters and we are ill Proficients and thus contrary to all good order and form our Reason must be subject to their sense even for the knowledge of such things as do infinitely exceed all sense and all reason Nor is it possible that God should be so forgetful of man as to supply him with all the provisions of this world for his back and belly for his kitchin his wardrobe and yet should neglect his breeding and education to teach him at School and there to instruct him in his necessary ways and means to attain his last end and salvation Surely God is more merciful to the dumb creatures for they have a natural instinct in themselves sufficient and necessary for their preservation to conduct them to their own last natural end and what is wanting in them God hath commanded man to take the care and charge over them yea further God hath given them some priviledges as that they should take the benefit of a rest on the Sabbath that they should have some refreshing in their labours Thou shalt not muzzle the mouth of the Ox that treadeth out the corn that they should be priviledged from slaughter when they are breeding and God hath given them an ingenuity to be taught what is fit for their condition Thus the horse learns his pace remembers his way as knowing that his last end is to be a Traveller Thus is there a natural inclination in every thing to conduct and direct it self in attaining its own last natural end And surely God will be no less merciful to man in supplying him with such means as shall be necessary for his last supernatural end The world was created for man the Sun the Moon and the Stars have their continual motion for the fruitfulness of the earth and the preservation of this sublunary world and all nature tends to the use service and ministery of man Man is the end of nature and therefore man cannot end in nature or have a natural end by the course of this world and the continual succession he knows it can be but a passage he sees the bounds of this natural world the material heavens and then he concludes that needs above this natural world there must be a supernatural world thus over and above his natural knowledge which consists in a rational discourse he findes in himself wonder and admiration which may serve him for his knowledge of that supernatural world Thus he still looks up to heaven and by his aspiring thoughts his hopes and expectation he seems to cast up an Anchor to heaven and wants onely wings to fly up or a ladder to climb and that blessed Spirit which came down in the form of a Dove supplies him
then did both Saint Peter and Saint Iohn run together to the Sepulcher but Saint Iohn came thither first S. Ioh. 20. 4. and when they were in the ship together Saint Iohn was the first man that knew Christ S. Joh. 21. 7. After the ascension of Christ he did ever most entirely adhere to Saint Peter and did accompany him to the Temple where the lame man was cured Act. 3. 1. Then they were joyn'd in Commission to goe together to Samaria Act. 7 And that I may yet further adde to stir up our thankfulness he was an Evangelist of the Gentiles as may appear by the manner of his speech for he never names the Passeover but he expresseth it that it was a feast of the Jewes which if he had written expressely to the Jewes there needed no such explication as being sufficiently known unto them thus in S. Joh. 2. 13. 6. 14. 55. Therefore by all likelyhood he wrote to them that might be ignorant of that feast it appears likewise by the translation of some words whereof we have three examples in this very first Chapter of Saint John as verse the 34. Rabbi is interpreted Master verse 41. Messias is interpreted Christ v. 42. Cephas is interpreted Peter which interpretation had been needless if S. John had written to the Jewes for they spake Syriack and understood Hebrew and therefore needed not any such interpretation but the Gentiles who were strangers and knew not the language they needed the interpretation Next the manner of speech used by our Apostle as the word was with God and God was the word they seeme to savour of Platonicall Philosophy which hath much of Ideas and certainly the Platonicks had it by tradition from the Jewes Faciamus ad imaginem nostram as Saint Paul was the Apostle of the Gentiles and therefore did use quotations out of heathenish Poets so Saint John being the Evangelist of the Gentiles in the Apocalypse he describes the heavenly Jerusalem with some rites and solemnities used by the heathens in their triumphs as the wearing of Lawrel c. whereby may appear what use is made of human learning in Theologie so much are we beholding to this Evangelist above others who living very long and in his time there beginning some heresies to arise as Cerinthus and the Ebionites who denyed the Trinity though the Church had ever beleeved the Trinity as may appear by the profession of our faith made in our Baptisme the Bishops of Asia where Saint John lived and was their superiour became earnest suitors unto him to write his Gospell both for the confutation of the Hereticks then being and for the prevention of the future this Saint John did at their request and being done upon that occasion therefore he was more exact and more elaborate in that one mysterie then the rest of the Evangelists were If you aske how Saint Iohn above others should have such an exact knowledge of their mysteries surely in regard of the heresies then rising and the necessity of those times God did more enlighten him as no doubt he doth his holy Catholick Church to this day Some may conceive that because our Apostle was present at Christs Transfiguration where Moses and Elias the Law and the Prophets were transfigured that such Apostles as were then present were a little transfigured and might see the glory of God though Christ for the present did forbid them to reveale those mysteries yet our Apostle living some 70 years after might make them known especially being the beloved Apostle and leaning on the bosom he might suck out these mysteries and might know more secrets then were opened to others And it is not unlike but he might have a greater knowledge from the blessed virgin mother being appointed by Christ to be her son to whom the Angell Gabriel was sent in a message of the Annunciation And certainly other mysteries were then imparted revealed to her especially the blessed Trinity as conducing much to the incarnation for Persons being supposed in the Deity you may the more easily beleive that one of those Persons that is the Son of God might become the Son of Man and Persons thus supposed it seems the lesse strange that one Person should satisfie while the Godhead receives satisfaction for sin so that God himself in regard of Persons might both offer sacrifice and receive the oblation And it is further observed in the blessed virgin that of all others she did most observe Christ and laid up his sayings in her heart as she did conceive him in her heart before she conceived him in her womb and she never forsook him no not at the Crosse Now it is the office and duty of a mother to instruct her son especially such a son as was so recommended unto her as our Evangelist was and to Catechise him in private though not in publick for women must be no teachers in the Church in regard of their sex and therefore as soon as the blessed virgin had received the holy Ghost for her own private sanctification there is no further mention made of her in the Acts nor in the Epistles but there the Apostles wholly intend the conversion of Nations But for this great mysterie of the Trinity in my poor judgement it is intimated at the Annunciation for mark the message of the Angel That she had found favour with God that she should bring forth a Son and why may not this Son imply as well the Son of God as the Son of the woman God is every way truth and nothing but truth and if in the same word there is involved a double truth this is most agreeable to Gods wisdom and how far the Son of God is here signified that which followes may make it manifest that his name shall be Jesus or Emanuel that he shall be great and shal be called the Son of the Highest Luke 1. v. 31 32. And then followes in the 35. verse the holy Ghost and the power of the Highest shal over shadow thee and here is the third person in the Trinity for is it credible that the Angel coming upon such a message that he should be so sparing in his relation as that he should discover no other mystery which might tend to strengthen and illuminate her faith to raise up her hope to increase the measure of her love and thereby to make her a fitter Temple wherein the Godhead might dwell bodily Thus having compared our Saint Iohn with Moses with Saint Iohn Baptist and the rest of the Apostles and from whence and upon what occasion he might know this mysterie above others that so being revealed to him they might be received with greater reverence and work the deeper impression now let us a little consider him in himself He is figured unto us in the form of an Eagle An Eagle hath these properties both to behold and to fasten her eyes on the Sun thereby to betoken the high
infinite though infinitely imparted yet still it remaines one and the fame infinite nature and cannot admit a plurality and though the nature be the same both in kind and number yet must there be a difference of persons in regard of the different act of generation Deus intelligendo seipsum genuit verbum Here we have an Understanding and a Word but can this Understanding subsist without a Will or what shall unite and knit together the understanding and the word as they are in themselvs most inseparable but only Amor the love of God or that conformity of the understanding to the word of the word to the understanding which proceeding from both serves to unite both Here then we have a third person the holy Ghost and seeing the will of God is no lesse active then the understanding this third person must therefore be necessary and eternall with the word and with the understanding proceeding from both it must be of like extent and nature with both the understanding infinite the word infinite the love must likewise be infinite this nature being infinite it can be but one and the same nature infinitely imparted to the three persons and though the same nature yet this love proceeding it must be a person and in regard of the different manner of procession from both needs it must be a different person from both God comprehending and understanding himself to be infinite begets verbum infinitum which is the action of the understanding and by this word knowing himself to be infinitum bonum from the understanding and from the word proceeds amor infiniâ—…us which is the action of the will Thus the understanding and the will as they are the most inward active and eminent qualities in every spirit so are they most wonderfull in God for they are fruitfull in their own kind neither power providence justice mercy nor any other divine attribute can produce the like unto themselves these look only ad extra as if from the Castle of the Deity the windowes were opened and they should look only upon the creatures but the wisdom and the will of God look ad intra reâ—…lect upon the deity it selfe God comprehending and understanding himself to be infinite begets verbum infinitum which is the action of the understanding and by this word knowing himself to be infinitum bonum from the understanding and from the word proceeds amor infinitus which is the action of the will These three persons though admitting a difference between themselves in regard of generation and procession yet they agree in their nature and the whole nature is in every person and there can be no more then the whole in the three persons according to the nature of an infinite which being infinitely imparted yet still it remains infinite hence it is that all the actions of God are alike ascribed to every one of the Persons and though the different Persons revealed may appear unto us by different actions as the Father by creation the Son by redemption the holy Ghost by â—…anctification yet this difference as the mystery it self is likewise unsearchable As all the actions so all the attributes of God are likewise ascribed to every one of the Persons yet in the Persons they are tyed to the nature thus we say not three incorruptibles but one incorruptible not three incomprehensibles but one incomprehensible three persons in unity and one God in Trinity the father is God the son is God and the holy Ghost is other Gods according to the very letter not the persons in one Godhead for they are but one God and if you would know what gods are excluded surely the verse following will direct you Thou shalt worship no Idols But why this mystery should not be revealed to the Jews this is a question of such a nature as being answered yet still the like question remains as Why should not all other mysteries and why should not the Incarnation be long before it was and therefore I will make bold to propose the same question to the Jews Why should God reveal himself to the later Prophets more then he did to Moses or why should Moses institute Sacrifices and such a number of Ceremonies which were never discovered to Abraham or why should God by Abraham institute Circumcision which was unknown unto Noah or why were not all the mysteries together revealed unto Adam the father of mankinde created in Paradise in a state of innocency sanctified with Original grace and himself being the immediate workmanship of God Now to all these questions I will return this answer God is not to be tyed to mans captious curiosity he may do as he please and reveal himself according to such manner as his own wisdom shall appoint It is certain that in all natural things God observes degrees and nothing comes all at once to his ripeness and perfection Thus there is a blossom and a bud before you come to the fruit thus a childe begins first to learn his letters then to reade before he comes to any exact knowledge So God did make himself known by several Names and each Name did import more mysteries then other as God speaks By my Name of Sadai quod sufficit I did reveal my self unto them but not by my Name of four letters which of all other Gods Names did involve the greatest mysteries and God requires no more of man then God hath given unto man and that shall abundantly suffice until it shall please God further to reveal himself Think you that God would not reserve some mystery for his Son to reveal more then ever was known to the Prophets and what greater then the Trinity which neither men nor Angels can comprehend and both men and Angels must adore Neither do I think that all is yet revealed but that we shall have a further knowledge of things in the state of Glory when we our selves shall be made more and more capable of his knowledge and in the interim God doth herein deal with men but after the manner of men as he doth in all other things Thus we get knowledge by degrees and first we begin with the easiest lessons and then come to that which is more difficult and this stands well with the honor majesty and magnificence of God that we should come to him by degrees thus was there a Court a Porch a Temple before we come to the Holiest of Holies Thus far I have answered their Objection and requited them in the same kinde by proposing another question of like nature but I may not so far wrong Moses and the Patriarchs as to think they were utterly ignorant of this mystery though it may be they had not such an express knowledge as God revealed in succeeding times and likewise for the manner that it was not in such express terms We reade then that Moses and Elias the Law and the Prophets did attend Christ when he was
is this That as there is not any creature wherein at this time the footstep and impression of the blessed Trinity doth not appear as I have already proved so I doubt whether God can make any creature wherein the stamp or mark of the blessed Trinity shall not be imprinted My reason is that God alone is Actus purus simplicissimus nothing but pure form a light without shadow or an absolute perfection without blemish or spot but whatsoever is besides God is was created by God of nothing and therefore in respect of this nothing from whence it arose it must have in it self quiddam potentiale something defective and imperfect that being made of nothing it is apt of it self being left to it self to return again to nothing So then it must consist ex actu potentia and there must be vinculum or ligamen to knit or unite together this Actum and Potentiam So here is some resemblance of the blessed Trinity in effect those three first Principles whereof every thing doth subsist and which are so much insisted upon in Philosophy And here you see that the blessed Trinity doth necessarily appear in the works of God as well as the rest of his Attributes More particularly if it be lawfull to make comparison between small things and great wherein I do the rather presume because I know my intention to be harmless and innocent and I serve a merciful God who is apt to forgive sins especially such as proceed out of ignorance I would take notice how farre forth this Mystery of the Trinity is shadowed forth in the knowledg affections of man himself It is the counsel of the wisest Philosopher Nosce teipsum Know thy self thou mayest make better use of the knowledge of thy self for the direction of thy self to thine own happiness then of any other forain or outward knowledge so for the love of thy self it is imprinted in thy heart that man should love himself above all others Proximus ipse mihi and all his actions tend and are directed accordingly which may a little if not point out yet resemble the operations which the knowledge and love of God do cause in the blessed Deity and therefore if we were to prefer some of Gods Attributes above others natural Reason would say that his Understanding and his Will did excel all the rest of his Attributes as they the most active and eminent qualities in every spirit for first our Understanding must direct us and then our Will must execute so in God they are the most eminent of all his Attributes for God himself is the object of his own Understanding and his own Will and so he is not of the rest of his Attributes for he is not the object of his own Power nor of his Justice nor of his Mercy but onely of his Understanding and of his Will and these being operative and producing some fruits as all the rest of Gods Attributes have their proper effects needs they must produce wonders in the Godhead to the astonishment and admiration of Reason Consider how the strong apprehension and longing of a woman in the time of her childe-bearing makes an impression sometimes in the mother but most commonly in the infant to the astonishment of Philosophy when the Physicians with their Dissections and Anatomies can neither shew the means nor the manner but profess their own ignorance And as the Understanding works such effects so in the next place consider the nature of our humane love which of all other passions is the strongest and doth most firmly and inseparably unite and therefore makes two persons man and wife in the eye of the Law to be reputed but as one person and this is much more strange that two persons having two natures and differing in Sex should be but one person then that one nature should be in several persons yet so the wisdom of the Law esteems them and it were high presumption in any man to question their wisdom Mans understanding and mans love have such operations in mankinde and no other faculties in man have the like Thus in the Schools it is said Intellectus fit quod intelligit The understanding doth work upon it self and for our love Amor unionem Love hath ever that property and appetite as to desire an union how the poor mother hugs the childe in her arms takes it into her bosom and with all her might and power would fain incorporate the childe into her self and if such be the effects of our understanding and our love then what may we conceive of the understanding and love of God But contraries do sometimes best appear by contraries and therefore to know the strength and efficacy of the understanding and love in man consider them in their defects and abuse and in the heavy judgements which sometimes befall them for all fits of Madness when men are distracted and out of their wits most commonly they arise either from the understanding when with night-watchings and studies they distemper themselves and so with strong impressions of melancholy have not the right use of their wits or otherwise when with outragious lusts in the strength and vehemency of their love-passions they do impart themselves and then rest in their rage and their fury besides themselves God grant that I do not offend in making any Comparison to that which is incomparable the Mystery of all mysteries the Secret of all secrets and is ineffable not to be understood by Men or Angels yet seeing God hath in part revealed it I thought fit with all humility and submission prostrating my self at the footstool of Gods Throne to express it according to the Tenents of Gods Catholick Church for the inlightning strengthning and confirmation of our faith I will now at length give this admonition to the Socinian who professeth to believe no more of God then his own Reason shall teach him and Reason we know depends upon the information of sense and he might as well say that what he hath not seen he will not believe so that his infidelity might as well extend it self to the sensible world Thus he should not believe all those delicious and beautiful fruits which the Eastern Countrey affords nor should he believe those great Whales and Monsters of the Sea whereof he hath not been an eye-witness nor should he believe the former Ages of the world nor take any thing upon the relation of others much less should he believe a spiritual world which is of another nature and condition nor should he believe the Influences of the heavens which exceed his Reason for they are not sensible nor should he believe the working of Gods Spirit and that his prayers should be of any efficacy or power And thus he utterly overthrows all Faith and Religion and so in effect is a profest Atheist onely he would cover it with a cloak and pretence of natural Reason pretending some great skill and knowledge in
so then these attributes which concern the Creatures there was a space when they had not their act and exercise But above all others there are two principall the understanding and the will from the understanding proceeds knowledge from the will proceeds love God knowing himself to be infinitly good the love of himself must likewise be infinite and these have this peculiar property to reflect upon God himself so that God is the object of his own knowledge and the object of his own love Here then we may expect admirable operations more then of his other attributes for they look outwardly upon the Creatures but these look inwardly and reflect upon God himself and are operative and produce wonders his other attributes doe not so nearly and inwardly concern him as his understanding and his will do as for example God cannot be the object of his own Justice to punish himself God cannot be the object of his own Mercy for to be in case and condition of relief it implies imperfection God is not the object of his own omnipotency for he cannot work upon himself to adde any new perfection to himself or to make any change or alâ—…eration in his own nature so for Gods providence though he governs the world yet he doth not thereby regulate himself Thus the attributes which concern the Creatures though they were eternall and equally perfect in God yet they did not appear in their objects before God began his Creation But it is necessary that God should ever know himself and his own perfection and thus knowing himself by the act and exercise of his own understanding which is alwayes operative and not barren but fruitfull needs he must beget in a spirituall and most excellent manner verbum in intellectu a word in his understanding every way answerable to his understanding for here God imparts himself quoad ultimum posse and so he doth not in the Creatures and by this word knowing himself to be infinitely good needs there must proceed from the word and from the understanding amor infinitus an infinite love answerable to the measure and proportion of the goodness and these are the proper fruits of Gods understanding and his will from all eternity and what is from all eternity is every way infinite and can be no less then God himself That is a Person in the Deity which Persons have no difference between themselves but onely in respect of the act of generation and procession so that God without the act of knowing himself and loving himself he could not subsist one minute but he subsisted many infinite Ages and was alike perfect in himself before the Creatures were made So then here is the difference other attributes of God produce the Creatures of God but his understanding and his will being inward and reflecting upon himself they produce Persons in the Godhead which notwithstanding we must imagin not in a carnall and in an humane or sensuall manner as if Persons should be circumscribed with time place circumstances and other differences but in a most spirituall and a most excellent manner as all things in God are incomprehensible so is the generation of this Word and the procession of this Spirit and the personality in the Deity thus as God is his own beginning subsists of himself preserves and continues himself so he must be his own end and his attributes must tend to himself These are those inward and secret jewels which are lockt up and inclosed within the Cabinet of the Deity such as are not alwayes visible for they are not kept or to be seen in the outward Shop or Magazin of the Creatures as other attributes of God are but the understanding and the will of God they are most inward and secret such as God himself must reveale as amongst our selves the thoughts and intentions of man must onely be discovered by man himself Yet we are confident in this that the fruit of Gods understanding and his will being in God himself they can be no less then God himself i. e. severall Persons in the Deity which God himself hath been pleased to reveale So then there is a difference between the attributes of God and the act and exercise of those attributes for Gods omnipotency is not alwayes creating Gods Justice is not alwayes punishing and many infinite Ages past before there was a Creation and this was necessary that the Creatures might know their distance and how inconsiderable they were in respect of God who was alike perfect and absolute without them and God himself making choyce of his own instant for their Creation did thereby manifest that he was a most free agent and the Creatures wholly depended upon him both for their beginning and all other circumstances accompanying while before their Creation God wanted not a greater and a more excellent imployment in the eternall and spirituall generation of his Son and the procession of his Spirit for these were from all eternity God in his own understanding must ever know himself and knowing himself to be infinitely good he must therefore infinitely love himself and these must ever work ad ultimum posse and because they look inwardly therefore they produce Persons and not Creatures which Creatures are the works of his free-will and may subsist or not subsist at his pleasure and are qualified as he shall dispose and have their beginning as he shall appoint So then here is the difference betwixt his understanding and his will from his other attributes for these look ad intra and therefore produce Persons in the Deity whereas his other attributes look ad extra and therefore produce only Creatures of the Deity I will yet give an other instance whatsoever man receives in this world whether in respect of soul and body whether for food or rayment as there is nothing in man which he hath not by the free gift of God all these are the fruits of Gods attributes but when I come to the last end and perfection of man which consists in a beatificall vision or in a large measure and extent of Gods knowledge together with a most perfect union love and conformity with God these seem to have reference to the Persons in the Deity for the vision hath reference to the word in Gods understanding and mans conformity to God hath reference to that love of God which proceeds from the understanding therefore these last perfections of man coming neerer the Persons in the Deity and more representing them are therefore of a more excellent condition then the fruits of his other attributes so that which makes mans supreme and eternall happiness it is a compliance as with the attributes of God in generall so more immediately with the severall Persons in particular by a beatificall vision and a wonderfull love and union with the Deity And thus it is in all spiritual Substances the Understanding and the Will are the chief and principal faculties and
life to all others yet hereby he makes himself lyable to death without which there could be no satisfaction Thus God becoming man he is interessed in the cause and so the Justice and Mercies of God are fully reconciled in Christ. Thus the Incarnation being presupposed let us now consider what inconveniency or disparagement it may be or rather what advantage or prerogative may thereby accrue to the Deity and how all the creatures are thereby exalted and honoured but man especially is infinitely tyed to his thankfulness For any dishonor to the Deity certainly there can be none at all for the whole universe in respect of God is as nothing and therefore what aspersion may arise from the Creatures and be cast on the Deity it doth utterly vanish and come to nothing Thus the mists and ill vapours of the earth ascend no higher then the middle region of the aire and there they are dissolved into Showers Storms and Tempests and so fall again to the earth thus Blasphemies and sins done in contempt of God yet no way sasten on God or any way obscute his honor but thereby God takes occasion in justice to powre down his wrath and vengeance upon the transgressors Thus God according to his own ubiquity is every where and in every Creature yet without the least disparagement to himself as the Sun-beams or light shining upon the most unclean and sordid places yet are thereby no way tainted or infected much less can the Godhead receive any blemish or stain from his Creatures So there being no inconvenience let us see what advantage benefit and honor redounds to the Godhead by the Incarnation First we know and our Fathers have told us that the love of God towards man is infinite but how shall this appear really and actually if all the fruits of Gods love towards man be finite and so bounded therefore it is requisit that some act of this infinite love might appear this is done by an infinite bond by an hypostaticall union of God with our nature and this is such a bond as that God himself can do no more he cannot come nearer man then by uniting the two natures in one Person and this we must truly confess to be the fruit and plainly to demonstrate Gods infinite love towards man Secondly we confess Gods omnipotency but how shall this appear unless there should be some infinite Creature It is true that making must something of nothing there being an infinite distance a non ente adens it needs argue omnipotency yet this is only in respect of the manner but that Gods omnipotency might every way appear it is necessary there should be an infinite Creature and here behold God and Man are united and become one Christ who is truly infinite and omnipotent and therefore doth every way confirm Gods omnipotency Thirdly the Incarnation seems to adde some perfection to God and to improve Gods knowledge it is true God knowes all the miseries and sorrowes of man all his imperfections and weakness but he knew them not in that manner as now he doth for he knew them not by way of triall and experience in himself The sick patient who feeles the smart and sorrow of his disease may seem to have better knowledge then the Physitian who hath it onely by speculation God himself had not that experimentall knowledge of mans condition before he became man and put on our nature and in his own Person became subject to passion Fourthly to vindicate the Justice of God for God requires no more of man then what God performed to man The Creation was done by the word of his mouth verbo virtutis suâ—… with the greatest ease and facility but what God requires of man it is accomplished with sorrow labour and misery therefore here is no proportion Now to stop the mouthes of blasphemers God himself hath taken up mans nature thereby to make himself subject to passion and so to perform more in his own person to man then he requires of man or that man can perform unto God for that God died for man but man dies for his own sins Fifthly as God was the Creator of all things the end and conclusion of all so it was necessary he should be the Mediator and Redeemer of man that so God might be all in all the beginning the means and the end Sixthly it was a great addition and increase of honor to God which I prove by the Title which God assumes to himself for whereas before he was called The God of heaven and earth The Lord of the Universe The Maker and Creator of all things The Lord God of Hosts now he assumes another Title and style of honor to be called The God of Abraham the God of Isaac the God of Jacob which is a more honorable style then to be called The God of heaven and earth seeing that he was then in their loins who did infinitely exceed the whole Universe And as this was his Title in the Old Testament so in the New he is called more particularly The Father of our Lord Jesus Christ and this is Gods greatest honor Seventhly and as these advantages and prerogatives accrue unto the Deity by the incarnation of Christ so there are great priviledges which befal the Creatures in having God to be one of their number and society for without this priviledge the Creatures might have expostulated with God that although they were made of nothing yet still in respect of God they were nothing Now God is verity and truth and therefore according to verity and truth they were yet still as nothing See then how much God is disparaged in the work of his Creation that he should create nothing of nothing See how man and all the Creatures are become contemptible for that in respect of God that is in verity and truth they are nothing this were to abate their thankfulness to God and to make them dislike their condition and man himself though he may seem to boast of Gods love that he was created according to Gods image yet still he discerns that there is an infinite distance between God and man but when as once God became man and the Creator was made a Creature this did not onely shorten the distance between both but did indeed incorporate them and made both Natures God and Man to be one Person as if God should descend from the Throne of his Majesty and come nearer the Creature and stretch a hand out of the clouds while poor man out of the dust raised by Gods grace lifts up his hand of Faith and Hope and while these two hands meet and are joyned and coupled together there becomes a perfect marriage both are united in one Person the Deity puts on our weakness and our manhood is clothed with Gods 〈◊〉 And thus is there a perfect union in the Person of Christ. Eighthly though the Creatures were made by God yet still
many hundred years are now past wherein the Jewes have continued an ignominious and desolate people a reproach to all Nations their Temple destroyed their Priesthood abolished their Tribes confounded their kingdom ruinated and themselves scattered and dispersed over the face of the whole earth and therefore these things were then accomplished at the Birth of our Saviour For the manner of his coming see how all other Prophesies do concurre with our Saviour that he should be born of a Virgin Esay 7. Born at Bethelem Mich. 5. That then he should come into the world when there should be an universall peace for the greater propagation of Christianity Esay 2. Mich. 4. Zach. 9. That John Baptist should be his forerunner and prepare the hearts of men by preaching repentance Mal 3. Esay 40. that the Gospell should be preached to the poor confirmed by Miracles Esay 35. and the 61. that poor and yet as a King he should enter into Jerusalem Zach. 9. that the Gentiles should be called the Jewes rejected Isa. 49. and the 66. Alas I should be infinite if I should run over all severall prophesies Thus much in generall there is not any one Action attributed to the Messias by the prophets which is not most truly competent to Christ all severall Types are likewise accomplished the brazen Serpent lift up in the wilderness the paschall Lambe slain in remembrance of their delivery from the bondage of Egypt all other sacrifices offered by the Priests for the sins of people these and many other infinite are all fulfilled in our dear and crucified Saviour I shall not here need to speak of their miracles for they tending wholly to strengthen and confirm the truth of their Doctrine their Doctrine being referred to Christianity their miracles do likewise testifie our faith and belief and so I come to the Gentiles Not any prophesie to my understanding more evident and effectuall then was the prophesie of Balaam Numb 24. wherein we may observe the certainty of his hope videbosed non modo intuebor sed non prope the double nature of Christ together with his descent and genealogie stella orietur ex Jacob the kingdom of Christ Virga consurget de Israel the power of this kingdome together with the large extent and happiness of this kingdom in the words following Percutiet duces Moab c. that this prophesie must be understood of Christ all consent and agree and I pray mark his own preparation twise repeated in the same Chapter Balaam the Son of Beorhath sayed the man whose eyes are open hath said he hath said who heard the words of God and knew the knowledge of the most high which saw the vision of the Almighty falling into a trance but having his eyes open you would think this man to be mad wereiâ—… not a prophesie of such excellency wherein he seemes to glory and boast that it was the only joy and comfort of his heart and therefore desires to prefix his own name in great Capitall Letters to leave a Testimony of his faith to all succeeding ages For the truth and confirmation of this prophesie lest the Jewes might seem to distrust him and wholly to neglect and condemn all the Gentiles when as notwithstanding some of them had the knowledge of the true God behold a miracle the Asse speaks for I should as soon believe that an Asse might see an Angel know an Angel discern the secret intent and thoughts of an Angel be able to speak able to reprehend his master though a prophet as that a heathen man of himself should be able to prophesie of the comming and kingdom of Christ. For the success and event of this prophesie both figuratively and literally see how all things were fulfilled when as the great Magi either descended from Balaam or having certain knowledge of his prophesie did continually watch and attend the appearing of the Star in Judea which conducted them to the place of his birth where they worshipped God in our flesh and were accepted of Christ and were made the first fruits of the Gentiles O the joy and comfort of all our hearts who were then the forlorn and desolate people but now in them by them and together with them we are made the sheep of Christs fold members of his Church thus Balaam in his posterity saw the accomplishing of his own prophesie But I will not borrow my evidences from Scripture I will deal with the heathen in their own Records it was not the simple and rude multitude or the ignorant and vulgar people which so much admired and extolled the Sibylls but the Sibylls were famous among the learned much esteemed of the wise such as were the only Oracles in all the uncertainties of State and here see the wonderfull works of Gods providence whereas their writings had lien moth-eaten for many yeers wrapp'd â—…p together with other old Records of the Romans whereas none might peâ—…use them under a certain penalty see here a little before the Birth of our Saviour by the Emperours command they were reviewed and set to the open sight of the world that all people might take just notice of the truth and accomplishing of these prophesies see here a thing which seems casuall to the eyes of man God hath ordained even by the means of bad instruments the Heathen Emperours the manifesting of his glory Now for the subject matter contained in their prophesies I can give no other Testimony but only this it is impossible for the best grounded Divine or the moâ—… constant and assured Christian to comprize more severall mysteries or greater variety of actions in so few versâ—…s all verified in our Saviour then are contained in their prophesies The blessed Saint Austin hath well observed that the first Letters of their verses being joyned together will make up these words Jesus Christus filius unigenitus Dei Jesus Christ the only begotten Son of God It were needless to repeat any of their sayings seeing all of them tend and bear witness of the Messias insomuch as the Christians were ever after forbidden the use of their books by the Heathen Emperours the persecutors of Christ lest they should convert or confound them by the Testimony of their own Prophets Now for the Religion of the Heathen see how God did naturally ingraff in them some small shadow of his Deity or otherwise permitted their errors that so they might the sooner be brought to believe these mysteries of Christianity they acknowledged one God and thus they were taught by the light of reason for there can be but only one infinite and yet they worshipped many God as Saturn Jupiter Mars and such like which doubtless hath some small resemblance and is an obscure shadow of the Trinity wherein we acknowledge three Persons and yet but one God Secondly in their Gods they considered one as the Father of the rest Divum pater c. All of them link'd together in the
woâ—…d and the begotten word The word of God is imperfect without Christ. Man expostulates with God Blasphemers suppressed Whole man is made capable of God The division of the Text. The method Saint John ex ceeds Moses The comparison between both They both agree in particulars Moses Iohn Baptist. Christ. Saint John transcends Moses The heavy judgements accompanying the law The Gospell accompanyed with works of mercy The great difference between the beginning and ending of Scripture Of the name of John how imposed upon Saint John Baptist. A comparison of Saint John Baptist with Saint John the Evangelist The parents of Saint John and how he was recommended to be an Apostle How his mothers desire was accomplished Saint Johns prerogatives above other Apostles After Christ he did adhere to Saint Peter Saint John was the Evangelist of the Gentiles The occasion of writing his Gospell How he might come to the knowledge of this mysterie Saint John might be instructed by the blessed virgin At the annuntiation there was implyed the Trinity Saint John an Eagle As he was the beloved Apostle for he did ever Preach love Saint John was Boanerges Christs eternall generation A distinct Person The same Godhead The difference between God and man The three persons outwardly concurre The manner of the generation of the Word The mauner of the procession of the holy Ghost A prerogative of the understanding and will of God above his other attributes How the three persons agree in actions and attributes The Jews question answered God is known by degrees All mans knowledge is gotten by degrees Moses had some knowledge of this mystery The Trinity appears in the creation of the world The Messias must needs be a Person in the Deity God doth sacrifice to himself there are Persons in the Deity The seed of Abraham is more then man Isaac's sacrifice Jacobs expectation The faith of Moses The whole Law directed to Christ. The Jews had a tradition of our Baptisme And severall types of our Baptisme They knew the form of our Baptisme as well as the matter What Prayers were uâ—…ed at their sacrifices The câ—…ssation of the Law The Temple destroyed How the Jews fell by degrees Gods judgement upon the Jewes The Jewes no longer a Nation The method how to deal with the heathen The Atheist is the greatest impostor The infinite proofs of a Godhead The Metaphysicks acknowledge God and Angâ—…ls Influences The effect of influences The transcendentia discover God Every thing points out both an efficient and a final cause The leaâ—… inconveniâ—…nce must evâ—…r be admitted The first is ever excepted from the ordinary rank The Sun is a kind of corpoâ—…eall God The Mathematicks shew the wonders of God The wonders in Astrologie In Loâ—…ick all the preâ—…icaments predicate the Deity Substance 〈◊〉 Qualitâ—… Relation Action Passion 〈◊〉 Ubi Situâ—… Habitus The infinite proofes of a Godhead A particular instance for proof of the Deity God is iusiuite We acknowledge an Infinite yet we cannot conceive aâ—… Infinite God must be Infinite Without imperfection God is of himself Eternity Ubiqui y. Omnisâ—…iency Omnipotency Providence Constancy Immutability Gods Justice Mercy As every thing was made so it must depend upon God How causes may be free yet the effects necessary Mans weakness Every thing in man is bounded The difference of men n their intellectuals No comparison between God and man Mans natural Reason is bounded within the natural world The object faculty must be proportionable Our natural ignorance in natural things The same method in naturals as in supernaturals Mans natural knowledge discerns a supernatural world A supernatural light must fully discover a supernatural world Man 〈◊〉 naturally an ambition above nâ—…e Admiâ—…ation is a kind of natural faith The understanding must obey in believing as the will in performing A repeâ—…ition what hath been proved It is a greater wonder that Accidences should become Substances in God then that one Substance should become Persons It is a greater wonder that all Gods Attributes should be but one Attribute then that one Substance should be three Persons That Gods Justice should be his Meâ—…cy is as strange as the Godhead should be three Persons Gods Attributes as wonderfull as the Persons A brief of what hath been proved A digression upon the Mercy of God A conference with an Angel The Angels wonder at naturall things A conference with an infant in the wombe The wonders in nature The creatures are nothing in comparison with God Gods understanding and will produce Persons The authors private opâ—…nion The determinations or traditions of the Church are more then human The Church in effect doth translate The personality in the Godhead How the Persons are dâ—…stinct The Godhead being spirituall and infinite is imparted without loss Proofes of the Trinity in nature The Authors private opinion Footsteps ' of the Trinity Reasons in nature to prove the Trinity Gods prerogative may be examined A resemblance of the blessed Trinity must appear in every creature The knowledg and love of man what events it works The longing of women Two persons become one The understanding and love are causes as of union so of distraction How 〈◊〉 the 〈◊〉 of the 〈◊〉 extends The anâ—…pathy between the Author and the Socinians The excellent use of reason in Religion Dumb creatures catechise the Socinians God is mans Schoolemaster Man is the end of nature and therefore cannot end in nature How man stands naturally affecteâ—… in religion Faith presupposing nature A supernaturall knowledge must conduct us to a supeâ—…naturall end Gods perfection consists not in variety as the Creatures doth The effects of Gods power c. do not alwayes appear The excellency of Gods understanding â—…nd will What kinde of Persons there are in the Deity God only must reveale the Trinity What God did before the Creation Mans salva ion hath more reference to the Persons then to his other attributes The exceâ—…lency of Gods understanding and will Not Philosophers but Poets were the Priests of the Heathen The 〈◊〉 borrowed from the Jewes Reason may serve to direct Morall actions but noâ—… our faith This mysterie hath nothing contrary to Philosophy The great assurance or security which we have for our â—…aith Actions confirm words The miracles and manner of working them confirm mysteries Works above nature confirm words above nature In the notes which are plundered and lost Forain Authors recommended No writings extant which contradict Scripture The Law ordained to Chrâ—…st Saint John Baptist his Testimonies of Christ. The prerogatives of Saint John Baptist. Severall miraculous acts of Chriâ—…t Mirâ—…cles of all severâ—…ll kinds Raising the dead the greatest of miracâ—…es The rashness and haste used in Christ's condemnation The wonders in Christs resurrection How the Text of S John may be understood The great use of Reason in Religion Reason an handmaid to Religion Reason and sense must join in Gods service Mysteries are to be adored not curiously to be searched into What God requires of the Creatures God gave some creatures liberty of wiâ—…l The fall of the Angels Man is a middle Creature between Angels and Beasts The Angels sin was greater then Mans. The flesh prevailed in man God used means What sins could not be in the infancy of the world The Devill tempts man The punishment of mans sin was small My book of he fall of man God doth ever use meanes The treasures of Nature Vegetatives Man alone not sufficient to satisfie for sin God and man must joyn in satisfying for sin All Gods Mercies are by Christ. A Person in the Deity redeems us No dishonor to God to be incarnate Gods infinite love Gods omnipotency Gods experience Gods Paâ—…lion The Mediator A new honor of God in his Title The dignity of the creatures by the incarnation The Incarnation is a settlement to the creatures S. John's testimony of the incarnation The incarnation proceeds from Gods mercy Gods Justice and Mercy reconciled in Christ. The occasion of the sin of Angels Christ was not to take the nature of Angels Why the second Person rather then any other should be incarnate How Gods words are verified The incarnation intimated in mans creation The first Adam and the second Adam The great mystery in Gods name The name of Abraham changed Several presages of Christs coming Christs God head prophesied A temporal Messias how improbable Christs coming to Judgment Two several Natures Similitudes to set forth the hypostatical Union The possibility of the Incarnation The consequences of the Incarnation How the natures were united No sickness could befall Christ. The circumstances of Christs Birth The preparatives to his coming The Gentiles Jacobs expectation The prophesies of Christ. The coming of of Eltah Herodians Christ no temporall Messias as he Jewes expected The time of his comming The manner of Christs comming Prophesies and preparatives among the Gentiles for the comming of Christ. A miracle to confirm the prophesie The fulâ—…lling of the prophesie The prophesies of the Sibylls The Sibylls speak very punctually of Christ. The Religion of the heathen a preparation to Christianity The Mother of Christ an espoused Virgin The generall taxing at the Birth of Christ. The effects which foâ—…lowed the Emperors Edict Why Christ was born in a common Inn. Christ was born in a stable Christ was born in the sixt age Christ was born at midnight What followed the birth of Christ. The martyrdome of the Innocents The keeping of the feast an argument of the truth A comparison between Christ and Moses Signs amongst the Gentiles for the coming of Christ. The Oracles having first acknowledged Christ after became dumb The Miracles which haâ—…e hapned in the Church S. Peters miracles Where Scripture leaves the Church A commendation of the ancient Romans The dignity of the Church The dignity of Christian Religion All other religions vanity A distribution of times The first ages after Christ. The age of miracles and Martyrs The age of Confessors The age of Monasteries The age of Laicks God will govern the world The contempt of the Church The devills policie Preaching should not exclude other acts of Religion The keeping of the Sabbath None should preach without much study Take heed of Apocalyptical Doctors The pulling down of Churches The Author ends abruptly