same which are used by Jews insinuateth that a Trinity of persons in the divine essence is impossible It falsely supposeth that if there be three persons there must needs be a Trinitie of Gods That article of Christian faith concerning the Son of God becoming the sonne of man is misconstrued Azoar 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they say that God assum'd a Son Christians are by Mahumedans call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Associantes that I may use the words of Erpenius in Histor Joseph comma 106. Quod Jesum Christum Deum esse dicunt veróque Deo tanquam diversum ut faliò illi opinantur adjungant Christians affirm not that God became a father by assuming into his nature the person of God the Sonne nor yet that the two natures of the Sonne of God are distinct persons nor that God hath more sonnes then one unlesse by adoption and spirituall generation by which I mean regeneration See in the supposed Gregory Thaumaturgus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and σ. with their elucidations Christ is the Sonne of God the father those who are regenerate although opera trinitatis ad extra sunt indivisa according to Scripture language are born of the spirit The faith embraced by Christians acknowledgeth for its rule the Gospel which authours of the Alcoran confesse to be divine truth But moreover should Christians at any time have erred as affirming that the divine nature was divisible or divided at indâ—gni â—i qui reprehenderent who affirm that God when he had form'd the body of man of mud breath'd into it part of his own soul As Christ is God so he is equall to God the Father The same indivisible nature cannot agree to severall persons according to severall degrees Eusebius doth not contradict what propounded in sacred Scriptures to be believed as did Arius but also the light of naturall reason In his Evangelicall demonstration God the Father is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And cannot saith Eusebius assume a body God the Sonne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compar'd with God the Father is saith Eusebius blasphemously as an ambassadour to his prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Demonstrat Evangel lib. 5 c. 1 4 6 9 10 11 13 20. the title of the twenty fifth chapter cap. 30. lib. sexti prooem c. 16 17 20. That I may omit similitudes by which Feild upon the Church Dr. Andrews in his sermons and Dr. Jackson in his knowledge of our Lord Jesus Christ chap. 30. excellently illustrate the union of the two natures in Christ Gregory Thaumaturg serm in Annunciat Mariae virginis conceiveth that the Margarite consisting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex duabus naturis ex fulgure nimirum aquâ is a fit resemblance The Trinity of persons in one undivided nature whereof each is infinite without infinetenesse multiplied and duality of natures whereof one is finite the other infinite in the same individuall person are mysteries which men and angels ought to believe and may admire but cannot comprehend nor perfectly represent by any resemblances Mahumedans very man against the Marcionites God and man together by personall union against the Nestorians came into the world that is was born This is his advent or coming meant in my text He came into the world that is was in lucem editus This his coming was promised to our first parents in Paradise prefigured by variety of types prophecyed of by Jacob Gen. 49.10 foreseen by Job as may be gathered from Job 19.25 prophecyed of * With whom I may joyn Hermes in his book inscrib'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Lactantius lib. de vera sapientia cap. 6. Marsil Ficin Argument in Merc. Trismegist Pymand by Balaam Num. 24.17 promised to David 2. Sam. 7.16 and 1. Chron. 17.11 12. foretold by the †See Constantines oration in Eusebius after the life of Constantine cap. 18. and 20. Clemens Alexandrinus Strom. l. 6. Lactantius lib. 4. c. 6. to whom may be added Justine Athenagoras Austine Virgil Eclog. 4. others If any surmise that predictions attributed to Sybills were feign'd by Primitive Christians preposterously ambitious of promoting a good cause let him see Constantines oration before praisd his Epistle also to Arius and his sectatours extant in the acts of the Nicene Councell part 3. Sybills celebrated by a quire of Angels honoured by the three Persians testified by God himself God is pleased to dwell with man on earth the heavens cannot contain him 2. Chron. 6.18 The voice of my beloved behold he cometh leaping upon the mountains skipping upon the hils Cant. 2.8 Vultis ipsos ejus saltus agnoscere saith * In Evangel Hom. 19. Gregory upon that place He leaped saith he from heaven into the wombe from from the wombe into the manger from the manger to the Crosse from the Crosse into the grave from the sepulchre he returned into heaven The first of these leaps is by Chrysostome called a great stride by the second of them he reach'd into the world according to the mind of my Text He who was †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nonnus eternal was born This is a true saying God who is truth it self prophecyed and promised this birth to our first parents in paradise God out of his transcendent lenity promised mercy before he passed sentence upon them Our Saviour is called the womans seed Gen. 3.15 Were †Antiquitat Judaic l. 1. c. 2 Josephus orthodox in what he reports concerning the serpent which seduc'd our first parents 't were an easie matter for the womans seed to bruise his head He mistakes both in naturall and theolo-history in that as affirming that the serpent before he deceived our first parents had the facultie of speech went upon feet and by reason of that misdemeanour was amersd these abilities and also had poyson as a badge of his enmity towards man put under his tongue in this as esteeming what was onely the instrument in tempting Eve the principall cause and the promise a precept the observance of which would prove but of shallow advantage that Gods meaning was that every one as he met with a serpent should strike it upon the head which contain'd in it somewhat hurtfull to mankind Onkelus attained the mind of the sentence He thus paraphraseth I 'll put enmity between thee and the woman and between thy sonne and her sonne he shall remember what thou didst to him in the beginning and thou shalt observe him in the end The sonne of the woman our Saviour not the Virgin Mary as Papists blasphemously affirm brake the serpents head the first of the devils works against mankind the devill by his malicious attempts endeavoureth to hinder the consummation of Gods works of mercy the application of Christs merits No one unlesse the Sonne of God as well as the seed of the woman could be able to bruise the serpents head Behold a virgin shall conceive and bear a sonne and shall call his name EMMANVEL
that as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was Christ as well as Jesus All who at any time have been anointed by God first have been set apart for some office some encounter or agony secondly enabled at least in some measure to perform what they were design'd for thirdly were fragrant in the nostrills even of God himself Those who were anointed in regard of the first qualification were sacred persons By vertue of the second they were rendred more nimble and chearfull in the performance of their duties The third containeth their interest in others affections From these resulteth gladnesse or joy in themselves We may by gladnesse perhaps not unseasonably understand vigour of courage and strength like oyl above the lees of fear and the reach of danger in the seventh comma of the 45. Palme The 3 4 and 5. verses of that Psalme seem to inform us whither the anointing attributed to our Saviour alludes He 's such a champion against ignorance sinne Satan hell against all the power of darknesse as cannot operam oleum perdere Our Saviour according to his divine nature by reason of infinite perfection was uncapable of any accession of abilities yet was anointed to wit set apart as I may speak with reverence and dissign'd for the Mediatourship by the Senate of the sacred Trinity so ordering In our nature assumed he suffered for our sinnes so perform'd the office of a Priest Illuminating and sanctifying grace which he purchased for us by his sufferings are duely ascrib'd to him and speak him a Prophet and a King Christ who according to his divine nature had essentiall dominion over all creatures as God-man was appointed the heire of all things According to his humane nature he was anointed with the holy Ghost He was anointed in his two natures according to severall capacities but so as he was but one Priest one Prophet one King one Mediatour God the Sonne was active the humane nature passive in the union yet both united are one Christ Christs performances for his Church with their fragrancy and savour of rest refresh both God and man God the Father pronounceth concerning him This is my beloved Sonne in whom I am well pleased Christ was inaugurated at his baptisme but anointed in * Absurdissimum est ut credamus ChristuÌ„ cùm jam triginta annorum esset accepisse Spiritum sanctum cùm Johannes à quo baptizatus est spiritu sancto repletus fuerit jam indè ab utero matris tametsi modo longè inferiori quà m Christus Aug. de Trin. lib. 15. c. 26. the instant of the union of his two natures He was Christ the Lord at his birth Luke 2.11 The Lords Christ when seen by Simeon Luke 2.26 Christ had for some years a Patent-dormient Kings Priests and Prophets were not depos'd or degraded in time of sleep howsoever the functions of their offices were intermitted †Alioqui enim Christo ab initio Spiritus vel omnino non datus vel ad mensuram datus fuisset quod negat ejus praecursor Estius in sentent l. 2. distinct 14. sect 2. His humane nature received a fulnesse of grace as soon as united to the divine Some object against this truth what we reade Luke 2.52 Jesus encreased in wisdome and stature in favour with God and man He encreased in grace wisdome if not in himself yet in others among whom he was conversant and whom he instructed He encreas'd in grace and wisdome if not really yet in the opinion of others He acquir'd some knowledge acceptable to God and man As he grew in stature so for some time in the exercise of wisdome and in favour really with men and as they would conceive with God He grew in the exercise of wisdome and grace in the sight both of God and man That I may expresse what I conceive to be the mind of the Text The use and exercise of his wisdome as it was more enlarg'd became more lovely in the sight of God and man Maimonides noteth Halacoth Melachim Perek 1. That no King but the first of the family was anointed as Saul as David or upon strife as Salomon by reason of Adonias Joas for Athalia Joachas for his elder brother Joachim but Joshua the next king to Moses was not anointed Christ a spirituall King a King that reigneth in mens affections by the appointment of God the Father the A and Ω of that kind moreover who hath not his kingdome without contradiction and strife was according to Maimonides principles not unduly anointed Christ as a King as a Priest and as a Prophet was anointed with the oyl of gladnesse above his fellows He was each of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So much is plentifully expressed in the Epâ—stle to the Hebrews As a Priest he farre surpassed legall priests Heb. in 7 8 9. and 10 chapters The twelve Patriarchs Exod. 28. have each of them his precious stone inscribed with his name in the brestplate of judgement a symbole of the Church under the Law Levie hath the Calcedonie Judah the Smaragd But Revel 21. in the foundation of the new Jerusalem the Church under the Gospel Levie hath the Smaragd and Judah the Calcedon The tribes have their stones in Aarons brest-plate according to their births Our Saviours Calcedon in Levie's place telleth us that he hath put an end to Legal sacrifices If Leviticall sacrifices could have expiated sinnes it had not been necessary that the Priesthood should have been translated As a King he farre excelled all who were types of him both in power and honour Alsheach interpreteth what is spoken Psal 45. concerning the Messias to be meant of Israel and by their companions understandeth heathens ' and Angels of ministery c. Sure we are that Christ was is exalted above all earthly Monarchs and above the glorious Angels These are but ministring spirits None of them hath dominion over mens hearts God said to none of them at any time Sit thou at my right hand till I make thine enemies my footstool God spake in times past by the Prophets but poured out himself in the latter times once for all by his Sonne Christs propheticall office is abundantly more communicable then either of his other .. No one merely a creature could by sacrificing himself expiate mans sinnes or yet oversway mens perverse affections but what light and information Christ imparts to any dark soul he may communicate by ministers angels or men Yet the full revelation to be made of Evangelicall mysteries was reserv'd for Christ as prerogative to his Propheticall office What Christ perform'd as a Priest and what he performs as a King is competible to none of his creatures Had not his sufferings been vigorated by his divine nature they could not have prevailed against our sinnes by which we offended an infinite God before the tribunall of divine justice Neither can any creature create grace in our hearts no earthly scepter can sway our
Fathers in the Primitive Church apprehensive of the scantnesse of the word servator by a new word salvator construed Jesus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot so far by an opinion smile upon Magicians as to attribute to any names vertue which may dispossesse that strong man the devil nor yet have I so intemperate an eare as that I should not esteem the name Jesus sufficiently melodious Basilides of all hereticks most delighted with gingling words because the name Jesus seem'd to him not glorious enough called Christ Goalah and Goalnah from Gaal redemit We shall abundantly rellish the word Jesus if we apprehend how much we stand in need of a Saviour It 's so big with significancy that no one Latine word could expresse it Severall kings of Syria who had the name Antiochus common to them were distinguished by glorious epithites One was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fifth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The glory of all their attributes is comprehended in the name Jesus and truly agreeth to Christ Here 's a Saviour of sinfull men Had he not been truly great illustrious a most indulgent Father had he not been God he could not have been such a Saviour Whereas there 's nothing more glorious then temporall deliverances which earthly monarchs can boast of Joseph who was but one of Christs shadows was called by Pharaoh Tsaphnath Paaneath according to Onkelus upon Gen. 41.45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man to whom secrets are revealed after Baal Hatturim megalloh nistarim one that revealeth hidden things according to Jarchey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that expoundeth hidden things but according to Hierome the Saviour of the world The learned Father thus translates the whole verse VertÃtque nomen ejus vocavit eum linguâ Aegyptiacâ Salvatorem mundi Christ is the Saviour of the world in a spirituall sense delivereth from spirituall enemies which are of all enemies most potent and most dangerous That I may proceed to the points before propounded He who was Christ and Jesus came into the world to save sinners 1. Christ came into the world 2. He came to save 3. He came to save sinners First of the first Christ came There 's a threefold coming of Christ one by his spirit another in the flesh a third to judgement Searching what or what manner of time the spirit of Christ which was in them did signifie when it testified before-hand the sufferings of Christ and the glory that should follow 1. Pet. 1.11 likewise in the third chapter of the same epistle verses 18 19 20. By his spirit he went and preached unto the spirits in prison in the dayes of Noah In the dayes of Noah he went and preached to the spirits of unrighteous men which by reason of their disobedience and impenitency are now imprisoned and fettered in chains of darknesse ‖ The Authour of Seder Olam Rabba cap. 4. concludeth froÌ„ this text that the men of the age before the flood neither enjoy eternall life nor yet are condemned to eternall punishment with what reason I need not explain His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non fruuntur vita in seculo venture neque condemnati sunt quia dictum est Non judicabit spiritus meus in homine in seculum My spirit saith God shall not strive with man for ever for that he also is flesh his dayes shall be an hundrrd and twenty years Gen. 6.3 Onkelus thus paraphraseth upon that place This evil generation shall not continue or be established for ever before me for that they are flesh and their works evil a term shall be given them of 120. years if they will return The preparing of the ark could not but furnish Noah with occasions of preaching repentance to those who liv'd in the age of the floud Rasi upon Gen. 6. observes as much Much space saith he was allowed to Noah for the work viz. because the men of the age of the flood who saw him imployed in the building in the 120. years would inquire the reason thereof and when he answered that God was about to bring a deluge upon the world might perhaps repent Mr. Ainsworth conceiveth that the Chaldee paraphrast understood by the spirit mans naturall life and soul which God would take away by the floud But the words cited are capable of a better interpretation import not that he understood any other * See Zohar col 181. then the spirit of God By the spirit of God of Christ in these texts divine power is signified which enabled Noah a preacher of righteousnesse and instructed the prophets who foretold Christs sufferings suggested to the Apostles what they should speak when they were questioned before governours All supernaturally illuminated partake of this spirit This divine power wont to be instilled into prophets is by the Jews called Ruach hannebhuah the spirit of prophecy and also Ruach hakkâ—desh the holy Ghost It proceedeth as do also the rest of Gods works ad extra from all the three sacred persons of the undivided Trinity but in Scriptures is most frequently ascribed to God the Sonne who purchased the communication of it to mankind by his sufferings Christs propheticall and regall office are founded in his priestly That any dark souls are illuminated that any unruly affections are subdued is to be attributed to Christs merits We should remain both in our naturall blindnesse and perversenesse had not Christ dyed for us Christ may be said prodire or advenire to come into the minds of his ministers the prophets as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 3.19 warranteth That word although omitted by the Syriack interpreter cannot be suspected to be spurious in that it 's unanimously retained by Greek and Latine Fathers Christs coming after the manner explain'd is frequent as appears from what hath been spoken His third coming is in the last judgement For we must all appear before the judgement seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad 2. Cor. 5.10 His second coming was his coming in the flesh This was twofold First by way of preparation or prelude The second person of the sacred Trinity now and then long before his hypostaticall union with our nature * See Jarchi upon Gen. 19.18 appeared in the shape of a man and so as Calvine elegantly preluded to his incarnation Eusebius is large about this subject Hist. eccles l. 1. c. 2. The Lord saith he appeared to Abraham sitting by the oke of Mamre Abraham saith he sees with his eyes viz. his bodily eyes a man but worshippeth him and prayeth unto him as God He discovered also that he knew him by calling him the judge of the world S. Austine orat 41. super Joannem saith Abraham saw the day of Christs eternall emanation
when as he saw three men and worshipped one * See also Chytraeus in Chronolog sua ad annum mundi 2205. Christ was the man who wrastled with Jacob Gen. 32.24 and the prince of the hoast of the Lord who appeared to Joshua Joshua 5.13 according to Eusebius in the place quoted We find Gen. 2.7 that the Lord formed man of the dust of the ground and breathed into his nostrils the breath of life and man became a living soul Justin Martyr Irenaeus and Tertullian conceive that the Sonne of God assuming for a time the shape of a mans body took clay in his hands and formed for Adam a body ad exemplar corporeae illius formae quam gestabat insufflando in nares corporis ectypi inspired into it a soul Here 's a preludium to what he performed after his incarnation to his disciples He breathed upon his disciples when he gave them the holy Ghost God the Sonne when at any time before his incarnation he appeared in the shape of a man created as it is most probable a body compleatly such as is wont to be informed with a reasonable soul made it for a time his shechinah and as he withdrew his divine presence dissolv'd it into nothing These apparitions of of God the Sonne much differed from his incarnation When he was incarnated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these preludes to incarnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at leastwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he appeared to Abraham to Jacob to Joshuah the body assumed was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same cannot be affirmed of his body which he took from the Virgine Mary Christ incarnated dwelt amongst us in a tabernacle or tent John 1.14 That is * The Evangelist in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probably alludes to the feast of tabernacles in or near the time of which celebrated by consent of many authours of best note our Saviour was born for a short time but assum'd the body conceiv'd by the Virgine not for some short time but for ever When Christs humane nature was shattered in peices the soul and body each rent from the other both remained united to the second person of the sacred Trinity Secondly He assumed this body into the unity of his person what we reade Coloss 2.9 doth not discountenance this truth For in him dwelleth all the fulnesse of the Godhead bodily that is he is very God The Apostle useth an Hebrew idiome The same word in Hebrew viz. nghetsem signifieth corpus substantia and likewise ipsemet ipsummet The verb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The humane nature was shechinah not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the divine in the foresaid resemblances of incarnation the body assum'd was both You perceive already what was his other coming in the flesh 'T was his coming by way of reall exhibition 'T was the coming of God-man This coming was twofold The first was the union of the two natures The word was made flesh God became man He who was from all eternity adorn'd with infinite and incomprehensible glory condescended to our ragges induit sordes nostras Neither did he take upon him our nature by creation but became one of Adams posterity 'T was requisite that the same who sinned should suffer 'T was requisite that he should be the * Vide Irenaeum adversus haereses lib. 4. c. 57. Sonne of man †In sacred Scriptures what agreeth to Christ by reason of his divine nature is predicated of man and what to him by reason of his humane nature is predicated of God such communication of idiomes is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Nicephorus Bishop of Constantinople in an epistle to Leo Bishop of Rome annexed to the Greek Councels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus much Zonaras promiseth to the Canons of the Ephesine Synode This Councell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niceph. in the epistle to Pope Leo before prais'd See also among the Councels an epistle of Acacius Bishop of Constantinople to Peter Bishop of Antioch And about these mentioned and other heresies concerning Christ an epistle of Faustus Bishop of Apollonius to the same Bishop of Antioch Peter of Antioch is here censured as unworthy of the epithite Christian because he affirmed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in way of reproch called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communication of idiomes clear'd in sacred Scriptures vindicates Peter Fullo Bishop of Antioch The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also howsoever it hath been abused may in regard of its notation be interpreted as Hebrews speak rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad laudem then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad contumeliam He must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as construed by Faustus seems an heretick The Bishop of Antioch his fault is variously reported in the epistles of other Bishops who wrote to him and against him In an epistle written by Pamphilus Abyd Episcop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. In an epistle of Quintian Asculan Episcop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who had ubiquity for his palace was contented to be enclosed in the virgins wombe That God should so farre honour mans nature is a true saying and worthy of acceptation The other coming of God-man Immanuel was his birth Jesus Christ very God against ‖ I mention Arians as most infamous for this heresie but well know that Arius was not among those who profess'd themselves Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodotus saith Eusebius Hist. Ecclesiaest lib. 5. c. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natalius persuasus erat à Theodoti discipulis ut accepto salario haeresis hujus vocaretur Episcopus ità ut denarios centum quinquaginta menstruo tempore acciperet illis itaque conjunctus per visiones commone fiebat à Domino Quoniam verò negligentiùs visionibus attendebat tandem ab angelis flagellatus est ac totâ nocte haud modicè verberatus In Eusebius his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Compare with this sentence 1. Cor. 5.5 1. Tim. 1.20 And Hierome Ambrose Theodoret Oecumenius Theophylact quoted by Bishop in his perpetuall government of Christs church chap. 8. Arians likewise against * Jews denying Jesus Christ to be God abundantly refute themselves and one another See Hebrew comments upon the second Psalme Galatinus de Arcanis Catholicae veritatis lib. 3. Empereur in his comment upon Abarbinel upon Esay in his preface to his translation of Halicoth olam and upon Jachiades upon Dan. c. 11. v. 38. Mr. Henry Smiths treatise entitled Gods arrow against Atheists Sepher Jetzirah as illustrated by Rittangle one to whom the Hebrew language and Jewish writers are so familiar that he might seem to have been born a Rabbie Jews and ‖ The Alcoran acknowledgeth Christ to be Gods embassadour and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Word the Gospel to be the word of God but by reasons the
bring forth serpents The grace of God if turned into wantonnesse becometh the savour of death unto death And those sink themselves deep into condemnation whose sinnes mention what should induce to repentance 4. Neglect not salvation purchased by Christ O tast and see that the Lord is good Psal 34.8 Divine goodnesse hath condescended so farre that it is obvious to sense to the sight in a body assumed born conversing with men upon earth dying rising from the dead ascending into heaven but moreover to the tast Popish transubstantiation disclaimed in the Eucharist But to be affected onely with what tickleth our senses with what pleaseth the fantasie doth not transcend Popish superstition We must see Gods goodnesse with our understandings and tast it with rationall affections I deny not but both seeing and tasting may well agree to the understanding The intellect as it containeth eminently some one sense cannot comprehend sufficiently Gods clemency Yet I should chuse rather to attribute tasting to the affections We should at least but Tantalize if we should see and not tast We must tast otherwise we cannot see how gracious the Lord is We may learn who receive Christ aright and likewise be incited so to receive him from John 1.12 13. But to as many as received him to them gave he power to become the sonnes of God even to them that believe on his name which were born not of bloud nor of the will of the flesh nor of the will of man but of God Those who receive Christ aright are not overswayed by naturall corruptions nor yet by the commandments of men moreover attain somewhat both beyond the reach of nature and education are by regeneration conformed to Gods will * See Field concerning severall degrees of Love in the Apendix to his third book of the Church chap. 5 They embrace Christ not onely as a Priest offering up himself for their sinnes but likewise as a Prophet to direct them and as a King to rule over them They are made the sonnes of God and heirs of eternall life and shall for ever enjoy the presence of God Bonum honestum utile jucundum meet together as we see in the receiving of Christ Christs bloud the true Pactolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 floweth with riches One drop of it is enough to enrich thousands of worlds to all eternity Uranople the new Jerusalem hath its foundations garnished with all manner of precious stones Apocalyp 21.19 If heaven upon earth be so glorious what shall we conceive of heaven in its proper place As it cannot seem a new thing that truths so precious should want acceptance so undoubtedly some time or other each truth will obtain audience When any of us is in danger of death or at furthest immediately after death S. Pauls doctrine will be confessed worthy of all acceptation All who have heard it and not received it will acknowledge themselves fools at the day of judgement 5. Let us offer up all possible praise honour glory and thankfulnesse to the sacred Trinity contriving such a way for our recovery to God the Father who gave his onely begotten Sonne in whom he was well pleased to be a ransome for us to God the Sonne who suffered an accursed death for us to that Spirit which sanctifieth us Let us propagate our thankfulnesse into our lives Let us not think any peice of self-deniall any service too deare for God Christ hath descended lower for us then 't is possible for us to debase our selves for him The saints upon earth sing a new song in the honour of Christ Thou art worthy to take the book and to open the seals thereof For thou wast slain and hast redeemed us to God by thy bloud out of every kindred and tongue and people and nation Rev. 5.9 10. Heaven answers as by an eccho the musick upon earth in the mean time continuing verse 11 12. Worthy is the Lambe that was slain to receive power and riches and wisdome and strength and honour and glory and blessing This song of Angels putteth Christ in the third person He took not upon him the nature of Angels He is nearer to us All creatures come in as the Chorus v. 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto him that sitteth upon the throne and unto the Lambe for ever and ever As man began so he concludes the song v. 14. And the foure living creatures said Amen And the foure and twenty Elders fell down and worshipped him that liveth for ever and ever Because there are severall degrees of thankfulnesse I shall adde to these examples some motives which may quicken us in the duties mentioned 1. We are unable in our own persons to fulfill the morall law Let us exceed the Scribes and Pharisees who so farre relyed upon self-sufficiency that they conceiv'd the Gospel in regard of themselves impertinent doctrine 2. Could we avoid all actuall transgressions yet originall sinne is able to damn us 3. No one merely a creature can supererogate can spare us any part of his obedience The blessed Angels of all creatures most nimble and cheerfull in obedience have oyl little enough in their lamps for themselves 4. No one merely a creature nor yet all creatures could by sufferings redeem so much as one soul They should alwayes be suffering but never satisfie If any commend any other way to salvation as the fulfilling of the morall Law the intercession of the Virgine Mary c. besides Christ that proverb mentioned by Aristotle in his Meteorologie is verified of him viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manus Christi to wit nailed to the crosse is the onely physick for a sin-sick soul We stand in need as you see of Christs merits but let us preferre ingenuity before necessity let us expose our hearts to the woundings of a friend Christ as Anacreon upon a worse occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suffer his love to wound your hearts Meditate returns answerable in some proportion to his sufferings Let us propagate our thankfulnesse into our lives and praise and honour God by doing his will So shall his will be done in earth as it is in heaven Let none who maketh profession of Christianity carry himself scandalously Muta nomen vel age fortiús 6. Forasmuch as Christ came into the world to save sinners and is a sufficient Mediatour able abundantly to save let us not seek unto any other Let us not go about to alienate any part of his office to conferre honour prerogative to him upon saints angels or images The Scripture speaketh expressely that in the later times some shall depart from the faith giving heed to seducing spirits and the doctrine of daemons 1. Tim. 4.1 Beza upon the last word of that comma thus commenteth Notum est quid hoc nomine Platonici presertim