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
himself and made what was remote actually intelligible Moreover vision and the word of the Lord in the minds of prophets were representative of things compounded or divided Themistius tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that intellectus agens is most like unto God Alexander in his second book de anima chap. 20. and 21. holds that intellectus agens is God that it is that understanding which was the creatour of all things Plato seems to be almost of the same opinion by his sixt book de republica Themistius upon the third de anima conceives as much What Aristotle as appears from his words before cited attributes to a light within us Plato de repub lib. 6. referres to a sunne without us to him who is the true light that enlighteneth every one that cometh into the world I mean to the eternall Sonne of God Knowledge saith Plato is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides the eye of the mind and intelligible objects he judgeth a sunne necessary to the procreation of sight of truth of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This sunne to wit whose beams are knowledge and truth I call the off-spring or sonne of the cheif good whom the chief good hath begotten like and equall to himself what this in an intelligible place to the mind and things understood that the other corporeall sunne in a visible place to the sight and things seen Almost each word is big with a deity The sonne of the chief good and whom the chief good hath begotten and begotten like to himself and who is that to the mind and things intelligible which the sunne to the sight and visible objects and that sunne in an intelligible world as this in the visible He could not speak more clearly that there is a Sonne of God or that this Sonne of God is God or that by him mankind is illustrated Platonists had as good reason to conceive that S. John was one of their tribe from the ninth as from the first verse of the first chapter of his * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. thus Amelius in Euseb praeparat Evangel lib. 11. c. 19. Vigerus thus translateth him into latine Atque hoc planè verbum erat inquit per quod sempiternum cùm esset existebant omnia quae siebant quemadmod m Heraclitus loqueretur quod ipsum videlicet Barbarus etiam ille apud Deum in principii gradu ac dignitate constitutum imò Deum simul esse pronunciat per quod facta simpliciter omnia sâ—nt in quo quicquid factum est vivens vita aliquod pro sua quodque naturae fuerit c. Gospel Mankind is illuminated by Christ the eternall word and wisdome of God This illumination by Plato hath place in Metaphysicall contemplations Corruptible things are saith he confus'd mingled with darknesse and as colours not illustrated by the sunne have a perpetuall cloud upon them The mind converting it self to these is perplex'd and intricated in uncertainty and diversity of opinions Truth and knowledge are begotten by an union of the soul with the idea's of the divine essence According to Plato God we see is intellectus agens to wit performeth when metaphysicall truths are understood what offices are commonly ascrib'd to that faculty That God performs by himself what is attributed to the said faculty when truths are conveyed into the mind after a metaphysicall way viz. by the spirit of prophecy cannot be denyed That the lowest order of Angels by the Rabbins suppos'd to conferre the spirit of prophecy * See Maimon de sundam legit c. 7. sect 2. Vorstius upon that tractate c. 1. p. 19. c. 7. p. 90. Selden de Jure Naturali Gentium juxta disciplinam Hebraeorum lib. 1 c 9. p. 110 111 112 113 114 115. That learned Authour in these pages confirmeth that some Pagans Jews Mahumedans and Christians have conceived that somewhat distinct from the soul to wit the supreme God or some of his ministring spirits or each answerably to differences of persons and occasions were intellectus agens I have not hâ—re produc'd any testimonies about Intellectus agens but what occasion'd by discoursing of prophecy I cited in publick before that noble work was printed Authentick writings intimate as I shall shâ—w hereafter that God spake to the Prophets sometimes immediately sometimes by his embassadours the Angels Later Jews as sectatours of Plato are more for mediatours then were their predecessours yet some of them as they hold that their nation is govern'd immediately by divine providence without the intercession of the host of heaven and the Angels so likewise that God immediately illuminated Hebrews which became Prophets I may not here omit that Ralbag upon Pro. 1.8 departeth from most writers of his tribe I mean Jewish Doctours as making intellectus agens the mind or a faculty of it and that against all reason passive Upon the comma quoted My sonne heare the instruction of thy father and forsake not the law of thy mother by father he understandeth God and by mother intellectus agens Intellectus agens its convenient here to preferre his sense before a Grammaticall construction conceiveâ—h Propheticall influences instill'd into it by God For this cause as he goeth on our Doctours of blessed memorie have called it Metatron which signifieth a mother in the Romane language is by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellectus agens evidently shews that they were of the same opinion The Apostles fill'd with the holy Ghost began to speak with other tongues as the spirit gave them utterance Acts 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est sententiosa quaedam mirifica loqui cujusmodi erant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 item non tam ex se quà m ex numinis afflatu impulsu loqui sicut de prophetis scribitur 2. Pet. 1.21 Thus Beza upon that text They spake with other tongues as the spirit imprinted in their minds representations or characters such as was the propheticall word It 's easie likewise by what hath been spoken to interpret that of our Saviour Mat. 10.19 It shall be given you in that same houre what ye shall speak Divine truths contain'd in sacred Scriptures by which soever of the wayes mentioned at first reveal'd to Prophets when to be committed to writing were by the word of the Lord as a new edition imprinted in the mind of the penman if not known before to such a person or if forgotten perhaps somtimes as to be further confirm'd to him * Maimonie saw this truth but perplexed as through a cloud See More Nevoch part 2. cap. 45. de secundo gradu prophetia at least wise God by the secret insinuation of his spirit unlesse he us'd the ministery of an Angel or some other outward expression equivalent commanded that he should write what he perceived And what thou seest write in a book Rev. 1.11 Write the things which thou hast seen c. vers 19. We have other
Cor. 4.16 Sometimes by both joyned together I beseech you therefore brethren by the mercies of God that you give up your bodies a living sacrifice holy acceptable unto God which is your reasonable service Rom. 12.1 In my Text there is insinuatio ex re â—â—ta ipsis causae visceribus sumta And insinuation of this kind is most potent We are ready alwayes to enquire cui bono If we search all Rhetoricks cells we shall not find any trope or figure which was at any time so impudent or imprudent as to perswade any thing which had not faciem boni The unjust judge Luke 18. although he neither feared God nor regarded man had his end in avenging the widow of her adversary He did it ad redimendum vexationem because the widow troubleth me I will avenge her left by her continuall coming she weary me S. Paul borroweth a preface from his doctrine that furnisheth him with arguments most prevalent over mens affections It 's true and worthy of all acceptation Here 's * Themist Orat 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aditus illustris The Rhetoricians rule concerning Exordium's is observed Neither is he wanting in the observance of that other rule prescribed by Horace to Poets usefull also for Oratours Si vis me flere dolendum est Primùm ipsi tibi Himself is affected with what he writes to others In the verse next but one before he commemorates that he had been a blasphemer a persecutour and injurious He addes in that verse that he obtained mercy In the 14. verse he mentioneth his pledges of mercy obtained of his justification viz. his faith and love These graces assured him of Gods favour In the 15. verse he celebrates and crowns the fountain of all mercy and grace 'T is a faithfull saying and worthy of all acceptation that Christ Jesus came into the world to save sinners His affections strive with his faith and as if more nimble first drop out of his pen get the first vent and expression preface to the Gospel-doctrine he believed So I am fallen upon the words of the preface as they have respect to S. Paul They are as so considered in the first place vox conversi peccatoris in Christo exultantis the voice of a convert triumphing in Gods free grace in Christ He who had so much used Esaus hands now hath got Jacobs voice and the context will vindicate him from dissimulation Her 's lumen non siccum sed affectibus maceratum Here are good tidings if true and they are as true as profitable to souls which have been enthralled under sinne and Satan They are as true as truth it self That Christ come into the world to save sinners is the onely cordiall to a sinne-sick soul Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover such truth as is suteable to the stomach as well as pleasing to the palate such truth as apports nourishment to each true Christian I shall speak of the truth and acceptablenesse of the doctrine delivered by S. Paul hereafter You see how the words of the preface respected S. Paul a sinner I shall now explain them more largely as they are vox evangelizantis as they are the words of Paul a preacher of the Gospel The words of the Preface may be considered as respecting S. Paul a preacher of the Gospel both as they are a preface and as they contain the qualities of the following doctrine As referred to him under the first of those notions they commend unto us those bowels of pity and that sincerity which he used in the dispensing of Gospel-truths As he freely received so he freely and without envie giveth with the lepers 2. Kings 7.9 apprehends he should contract guilt and blame to himself if he withheld good tidings himself eâdem operâ triumphs in the rich and sure mercies of the Gospel and with best advantage commends them to others The words of the preface as they contain the qualities of the doctrine following referred to S. Paul speak him one which taught truth moreover such truth as was worthy of all acceptation 1. Gods faithfull Ministers such as labour sincerely in Gods vineyard preach truth 2. What is worthy of all acceptation 3. They joyn these two together First of the first Those who are faithfull in the ministery preach truth This hath been their constant practise To give instances of all would take up more time then is allowed me I must in the proof of the point rather use an example then an enumeration S. Paul as if it was decreed that truth should viam invenire vel facere useth the profession of it sometimes for a preface and sometimes for an apologie for a preface in my Text This is a faithfull saying for an apologie Acts 26.25 I am not mad most noble Festus but speak forth the words of truth and sobernesse for a preface and apologie together Rom. 9.1 I say the truth in Christ I lie not my conscience also bearing me witnesse in the holy Ghost You see the practise of S. Paul and he thought also that he had the Spirit of God 1. Cor. 7.40 This argumentation although from an example is valid We may argue from a part to the whole in essentialls And to be well affected towards the truth is essentiall to each sincere preacher of the Gospel Should we esteem the 17. of the third of the Epistle to the Philippians and the sixteenth of the fourth of the first Epistle to the Corinthians in which S. Paul exhorts us to be followers of him to be counsel rather then precept to have been dictated by a private spirit yet we could not but acknowledge the first of the 11. of the first to the Corinthians an Oracle there he saith Be ye followers of me even as I am also of Christ Truth is Christs banner The Apostles and all who have been his sectatours have fought under it hoc signo vicerunt Christ is truth it self archetypall truth He is truth essentially so could not but use it in his expressions whether theoreticall or practicall His enemies the Pharisees and Herodians make a glorious confession Matth. 22.16 We know that thou art true and teachest the way of God in truth neither carest thou for any man for thou regardest not the person of men And in John 8.40 Ye seek to kill me a man that hath told you the truth which I have heard of God He was born to this end that he should bear witnesse of the truth Joh. 18.37 He was truth according to his essence likewise according to his offices He was and likewise taught and by holy violence imposed upon his subjects the true way to salvation He is the way the truth and the life Joh. 14.6 He is full of grace and truth Joh. 1.14 The Law was given by Moses but grace and truth came by Jesus Christ Joh. 1.17 We cannot be saved by the Law the new Covenant that of grace is the true way to heaven The sweetnesse of
wills and affections These are preheminencies of Christs Kingly office What Christ perform'd or performs as a Prophet except that he is the fountain of truths revealed is not impossible to a creature All truths which can be revealed to any may be communicated to the mind by the ministery of angels may be deriv'd by the eare or the eye from these or other rationall creatures Christ beside that he is the authour of all truths according to his divinity deferred many truths till the fulnesse of time and then as God and man delivered them that so he might exalt even his humane nature above all Prophets who were before or under the Law his Ministers and but forerunners and types of truth to be incarnated Christ by himself and his disciples reveal'd some mysteries hidden from the beginning of the world * Where a prediction according to the plain literall sense was in the intention of the holy Ghost to be oftner fulfilled then once the Prophet which foretold it did alwayes distinctly fore-see the event in the first place foretold or the first fulfilling of his own prediction There is not the like necessity for us to believe or think that he had the like distinct fore-sight or apprehension of those events in which one and the self same prophecy was the second third or fourth time to be fulfilled Of such predictions as were but once to be fulfilled that according to the plain literall sense this affirmative is universally true The Prophets had alwayes a distinct knowledge or apprehension of the summe or substance of the events which are said to come to passe that their saying might be fulfilled D. Jackson in his book entituled The knowledge of Christ Jesus chap. 16. explain'd many before uttered Christ was in densitaribus sylvae in the Old Testament When God gave the Law on mount Sinai there were saith Salvianus nebulae Deo plena There were nebulae Christo plena in the time of the Law but in the fulnesse of time the Sunne of righteousnesse broke forth dispell'd legall mists and ceremonies conferr'd upon t is the abundance of the blessing of the Gospel deliver'd to S. John a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Daniels prophecies which concern'd the last times of the world by which they were much illustrated Plutarch reports in the life of Lysander that the priests of Apollo's temple at Delphos subservient to Lysanders ambition of the kingdome of Lacedemonia and what plotted by him and his faction gave out That they kept secret books of very ancient Oracles which they themselves durst not touch nor handle neither might any man read them unlesse he was begotten of the seed of Apollo who should come after a long time and make his birth appear unto the Priests that kept these papers and that by some secret mark and token which they had amongst them and thereby being known for Apollo's sonn he might then take the books and reade the ancient revelations and prophesies of the same Apollo's priests seduc'd by covetousnesse abus'd truth into falshood by misapplying it A true prediction touching the sonne of the onely wise God to be born of a virgin and his preheminency in unfolding old prophecies and adding new receiv'd from Jews or some of the Sybills or some prophet among the Gentiles as was Balaam was made the platform of this fiction Secondly Christ had yet advantage incomprehensibly greater then what hitherto mention'd above other prophets viz. according to his divine nature was the donour of the spirit of prophecy Where God the Father is said to have spoken to the fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by piece-meal divine truths reveal'd to the Prophets concerning Christ were not reveal'd altogether and after diverse manners God the Sonne who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal word and wisdome of the Father cannot be conceived to be excluded The three sacred persons equally concurre to all the works ad extra ascrib'd to each Although Christ was not in the times of the Old Testaâ—â—â—â— the Fathers vice-gerent in the revelation of divine truâ—â—s as under the New yet he also according to his divinity then spake to the Prophets * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No creature how sagacious soever howsoever improv'd by industry and experience sith God can in each moment change the course of nature can certainly foreknow unlesse inform'd by divine revelation any thing which may properly be said to be future Gods attributes as they are by naturall reason known to be immutable so their duration is coexsistent much lesse humane actions or what is dispens'd solely by divine providence without mediation of secundary causes Prophecy strictly taken is a prediction of what contingent * There 's vates praeteritorum with Dr. Jackson in his Knowledge of Christ Jesus chap. 17. with Adrian in his Isagog in S. Scripturâ—m Prophecy is of things past present or to come Moses by the spirit of prophecy wrâ—â—e about the creation See also 1 Sam. 10.2 2. Kings 6.12 Chalchas in Homer knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things present future and past Elisha prophecyed of things present 2. Kings 5.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See reverend Mr. Boyse upon Chrysost in Gen. Hom. 2. p. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Euseb demonstrat Evang. lib. 5. procemio one that prophecyeth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is clear'd by Exod. 7.1 as translated by Onkelos And Jehovah said unto Moses See I have made thee a Master or Prince to Pharaoh and Aaron thy brother shall be thine interpreter Molinaeus his vates lib. 1. c. 4. Scultetus his deliciae evangel c. 7. and authours quoted by H. Stephen in his Lexicon upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if it ought alwayes as the Lexicographer now prais'd conceiveth to be interpreted according to that notion I cannot see why Prophets should be distinguished from other Gods Ministers Eph. 4.11 who were undeniably antistites Dei sacrorum The most common use of the word Prophet besides consent of authours whom I might in great plenty and with little labour quote to this purpose assureth us that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an ingredient of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath for the most part its proper signification Antistites faâ—orum with Heathens were called prophetae because some of them were the mouths of Oracles We see how prophetae by a familiar Synechdoche might be enlarged to the full signification of Antistes Epimenides is entitled a prophet by Paul in his Epistle to Titus chap. 1. Besides that he is reported to have been a prophet properly so called by Tully de Divinâ—t lib. 1. he might also deserve the name in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Diogenes arrogates to himself in Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a foreteller of things future as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉
favour likewise is constant Acceptablenesse with him is what Thucidides said of a well compos'd history 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our friends upon earth are oft times ignorant of our necessities oft times impotent not able to relieve us sometimes slack and not forward to help and very unconstant Temporal good things are scant cannot fill up the capacities of the soul Neither is the understanding satisfied with humane knowledge nor yet the will with worldly enjoyments Nothing besides God can quiet the mind Thirdly The recovery of what hath been lost occasioneth more joy then doth immunity from dammage So much is expressed in three severall parables Luke 15. one of the lost sheep a second of the lost great a third of the prodigall sonne There 's joy in heaven over one sinner that repenteth more then over ninety nine just persons who need not repentance Luke 15.7 God's more glorified in the conversion of sinners then he could have been by man persisting in integreâ—ity Converts have much more reason of rejoycing then they should have had had they never fallen We reflect with joy upon evils which we have escaped Hac olim mâ—minisse juvabit And our joy beareth proportion to our dangers That our affections might be inlarg'd in spirituall joy and thankfullnesse God hath appointed out of his rich wisdome the Law a School-master to scourge us to Christ Dives was right for the substance of his request containing his affection towards his brethren yet living A tast of hell much commendeth to us the delights of heaven S. Paul as I shewed heretofore is a very pregnant example to this purpose But moreover the glad tidings preach'd by S. Paul are worthy to be accepted by all men as well as to be received with all acceptation The most righteous among men Christ himself excepted stand in need of a Saviour It 's just that I may borrow a sentence from Euripides that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who do what is not good suffer what is not delightfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Herodotus in his Terpsicore Nullus homo poenam sceleris reus effugit unquam Forasmuch as we all have sinned 't is necessary that we all suffer in our own persons or some other for us God the Sonne took upon him sceleris nostri expiandi partes was pleased to become our Saviour That Christ came into the world is a doctrine as true as acceptable It s an honourable truth an axiome in faith The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresse as much if we admit they are an exegesis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the epithite of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For proof of the Thesis I appeal 1. To direct and immediate expressions in sacred Scripture 2. To Christs sufferings 3. To means added for the conversion of sinners 4. To the consciences of sanctified men those who are most sincere in their lives and most competent judges 5. To the prevalency of this doctrine over the power of darknesse over errours and heresies in mens judgements perversenesse in their wills and affections and corruption in their lives First of the first Thou shalt call his name Jesus for he shall save his people from their sinnes Matth. 1.21 To save from sinne is to save from sinne together with its evil consequents The Sonne of man is come to save that which was lost Matth. 8.11 He came to save those who had gone astray those that were sonnes of perdition and to save them so as they should become lost in their own apprehensions For God sent not his Sonne into the world to condemne the world but that the world through him might be saved Joh. 3.17 Here 's deliverance from the sad effects of sinne viz. riddance from pain and a restoring to happinesse I may adde that those who receive Christ obtain a better condition then that which we lost in our first parents Felix lapsus qui talem â—â—ruit Servatorem Holy Job foresaw this Saviour I know saith he that my Redeemer liveth Secondly let us take a survey of Christs sufferings God the Father covenanted with the Sonne that for his sufferings he should see his seed Christ was the second Adam by way of representation a publick person S. August is clear to this purpose Primus homo Adam sic olim defunctus est saith he ut tamen post illum secundus homo sit Christus cum tot hominum millia inter illum hunc orta sunt ideo manifestum est pertinere ad illum omnem qui ex illa successione propagatus nascitur sicut ad istum pertinet omnis qui gratiae largitate in illo nascitur Vnde fit ut totum genus humanum quodammodo sint hominis duo primus secundus Our Saviour is oft called the sonne of man that is of Adam Ezechiel with the Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the sonne of the first Adam man He was the next and onely other common person Had himself been created or the sonne of some one besides Adam created either God through him should have been reconcileable towards some who sinned not suffering or some should have wanted accesse to Christs merits Christ as he was a branch of David Jer. 23.5 and a rod out of the stemme of Jesse Esay 11.1 so likewise of Adam This branch offered up to God sanctifieth the tree Christ declared abundantly that he came to save sinners by what he suffered for them He suffered for us what satisfied divine justice In burnt-offerings and sacrifices for sinne thou hadst no pleasure Then said I Lo I come in the volume of the book it is written of me to do thy will O God Heb. 10.6 7. Gods will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft and in Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that in which God is well pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntas signifieth as I have said viz. beneplacitum In Jonathans Targum ancienter then any Scriptures whereof S. Paul was the penman upon Esay in a sentence for substance of sense the same with what was quoted out of the epistle to the Hebrews He thus paraphraseth upon Esay 59.16 Et manifestum est coram eo quod non sit vir cujus opera bona sint Et notum est coram eo quod non sit homo qui stet deprecetur pro eis salvavit eos in brachio fortitudinis suae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in verbo voluntatis suae auxiliatus est eis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum voluntatis ejus is no other thing then his onely begotten Sonne in whom he is well pleased Christs sufferings though but short as considered in themselves nor longer in his expectation he could not despair of victory received vigour from his divine nature triumphed over the demerits of sinfull men The sunne of righteousnesse as Pelbartus allegorizing Gods covenant signified
〈◊〉 〈◊〉 They have forsaken the Lord they have provoked the Holy one of Israel to anger Esay 1.4 7. I may adde his upbraiding of sinners Then he began to upbraid the cities wherein most of his mighty works were done because they repented not Wo unto thee Chorazin wo unto thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sidon they would have repented long ago in sackcloth and ashes But I say unto you that it shall be more tolerable for Tyre and Sidon then for you And thou Capernaum which art exalted to heaven shalt be brought down to hell For if the mighty works which have been done in thee had been done in Sodome it would have remained unto this day Matth. 11.20 21 22 23. 8. Christ lamenteth the death of sinners Christ lamented for the folly of Jerusalem which would not take notice of the day of her visitation 9. Christ in the Sacraments which he injoyned us condescendeth to our earthly apprehensions rendreth his goodnesse visible setteth salvation before our eyes 10. God writeth his laws in the hearts of his elect enableth them to perform what he requireth from them to believe to repent to observe in some measure each precept of the Morall Law The new covenant is founded upon better promises then was the old Heb. 8.6 God as the Legislatour of the Moral Law with the Egyptian task-masters required the full tale of brick but allowed no stubble He no where promiseth that he would dispense to any in this life our Saviour excepted grace enabling to fulfill the Moral Law Those graces which enable us to observe conditions required in those who shall be saved are to be referred to Christs merits He is the Mediatour of this better covenant Hence it appeareth that he came to save sinners Fourthly the consciences of Gods children attest abundantly the truth of this doctrine God hath sealed them and given them the earnest of the spirit in their hearts 2. Cor. 1.22 and 5.5 Ephes 1.13 These Scriptures I conceive do not onely concern the preachers of the Gospel but exhibite to us the condition likewise of other believers 1. God immediately inclineth his children to rely upon his goodnesse and free mercy 2. He teacheth them to be observant of him as well as to expect good from him to observe him in duties of both tables They have experience of reformation in themselves which they know to be above the strength of nature They know it to be as impossible for them so to reform themselves as for a camel to enter through the eye of a needle They perhaps also sometimes conceiv'd their affections rendring their judgements partiall that victory over some lust or other was above the power of ordinary grace or at least thought that they should one day perish under this or that corruption How great a change is wrought in their souls we may judge from that of the Prophet Esay chap. 11.6 The wolf also shall dwell with the lambe and the leopard shall ly down with the kid and the calf and the yong lion and the fatling together and a little child shall lead them We know how hard a task it is to change what 's naturall Can the leopard change his spots or the blackamore his skin It 's more difficult to change nature it self Water may for some time loose coldnesse a quality naturall to it so as it may retain its nature Gods children are born again by regeneration and made partakers of a new nature Grace wrought in the heart is a pledge of salvation the first fruits of heaven This gracious reformation whereof Christians have experience was purchased hy Christs merits First it resembles Christs death and resurrection We may oft by certain lineaments in children discern their parents Secondly the Gospel is the great power of God to conversion The conversion of souls is above created strength and God is not wont to cooperate with false means The Gospel directeth us to Christ as the fountain of grace and salvation What Manilius fabulously reporteth of Orpheus is true of Christ Et sensus scopulis sylvis addidit aures Et Diti lacrymas morti denique finem Christ that I may omit Sozomen reporting that a tree in Egypt bowed it self in honour to our Saviour there present which story or rather fiction Scultetus also mentioneth exercit evangel l. 1. c. 59. moveth stocks and stones our stupid and stony hearts Here 's also finis mortis the death of death The remnant of the distich quoted out of Manilius Diti lacrymas is capable of such an interpretation as may illustrate another argument propounded viz. that the prevalency of the Gospel over Satans kingdome demonstrates that Christ came into the world to save sinners That the Gospel hath prevailed over perversnesse in mens wills and affections and corruption in their lives is evident to the consciences of believers and oft acknowledged by profane persons Many who will not themselves have Christ to rule over them sonnes of Belial perceive and confesse in others the powers of godlinesse Adde the demolition of the Jews Ecclesiasticall policy the downfall of heathenish oracles * See Plutarch de oracultrum defectu in his history about the death of the great Pa◠the shriekings of damned spirits the triumphs of the Gospel over heathenisme over errours and heresies in the Primitive Church and in later times over Popish superstition Vse 1. Christ Jesus came into the world to save sinners Hence take notice of that great evil which is in sinne As it thrust our first parents out of Paradise so likewise occasionally brought the Sonne of God down from heaven 2. Learn we also hence how to esteem the Ministers of the Gospel they preach true and acceptable doctrine How beautifull are the feet of them that preach the Gospel of peace and bring glad tidings of good things Rom. 10.5 Let a man so account of us as the Ministers of Christ and stewards of the mysteries of God 1. Cor. 4.1 Whereas many sit in darknesse and in the shadow of death God is known in Judah Should God send a famine of the word which judgement he threatens the Israelites Amos 8.11 those Gospel-priviledges would be more precious in our sights which we now in plentifull measure enjoy but under-value Then might we say * Gen. 42.1 2. almost in Jacobs language Why look we one upon another Behold we have heard that there is spirituall food in such or such a countrey let us remove thither that our souls may live and not die 3. Did Christ Jesus come into the world to save sinners Let none dare to profane these names in cursing or swearing Corruptio optimi est pessima Some learned men have conceived as Plutarch tells us in his Agis and Cleomenes that as of oxen being dead and rotten there breed bees of horses wasps of asses beetles so mens bodies when the marrow melteth and gathereth together do
for which they admit not above foure complete moneths continually succeeding one another is also there expressed But according to that sect of jews there might not above three defective moneths continually succeed one another See learned M. Selden De Anno Civili veterum Judaeorum cap. 4. p. 19. yet we are perplexed with more uncertainty by reason of interculated years The reasons of intercalation were not the same with Talmudists and Karites Karites conceive no other reason was anciently attended in intercalation then that the passeover might be celebrated in the moneth Abib that is tempore maturescentium frugum according to what commanded Deut. 16.1 Observe the moneth of Abib and keep the passeover unto the Lord thy God for in the moneth of Abib the Lord thy God brought thee forth out of Egypt by night Talmudists conceive that the vernall Equinox was also regarded that unlesse 12. moneths onely being reputed for a yeare the vernall Equinox should fall * Josephus Archiologiae Judaiecae l. 3. cap. 10. affirmeth that on the 14. of Nisan the sunne was in Aries His words intimate that he meant for the whole space of time between the Exodus and the last destruction of Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others have taken notice of this sentence Lansbergius Chronol sacra lâ—b 1. c 7. Master Selden de Anno civili veterum Judaeorum cap. 20. Any one clearly seeth that the Passeover could not precede the vernall Equinox unlesse it was celebrated before such time as the sunne entred Aries Forasmuch as the fixed starres have made progresse in the Zodiack or else the sunne hath anticipated the vernall intersection the entrance of the sunne into Aries Sive hoc nomine indigitetur dodecatemorion intersectioni vernae proximum versus tropicum cancri vel dodecatemorion ariete signatum cannot possibly precede the vernall Equinox Josephus I conceive by â—ries meaneth the Dodecatemorion or 30. degrees next after the vernall intersection but in the sentence praised meaneth that the sunne on the 14. of Nisan was in Aries according to the opinion of Jews not attending whether or no it was so in truth If the sunne was in Aries perpetually on the 14. of Nisan as Josephus affirmeth the immolation of the passeover or 14. of Nisan could not fall on the day before much lesse what Karites admit of by some dayes prevent the vernall Equinox It followeth also from the same testimonie approved that the day on which the Jews did eat the passeover or 15. of Nisan the vernall Equinox being fastened on the 25. of March could not fall later then the 26. of Aprill but part of Nisan might fall within May. Sol in ariete moratur dies 30. b. 15. on the day after the immolation of the passeover viz. the 15. of Nisan or sooner in the yeare following a thirteenth moneth ought to be added that so Nisan might be protruded Quonam verò temporis momento aut die in certorum atque in se aequabiliter recurrentium annorum veluti Egyptiorum aut Julianorum calculo aequinoctium vernum seu Tekupham Nisan sic dictam collocarint Mathematici veterum Judaeorum non liquet See my Authour c. 6. p. 24. †De Tempore Dominicae passionis Gerardas Joannes Vossius saith that the jews before Augustus his Empire plac'd the Vernall Equinox in the third of Aprill Aliae fuere intercalandi causae eaeque fermè triplices ut serotina frugum agnorum hadorum maturitas itinerum ad urbem ducentium incommoda veluti pontes diffracti aquarum colluvies viae canosae minimè idoneus fornacum Hierosolymis agnis paschalibus assandis status chap. 5. of the elaborate work quoted concerning the Jews civill yeare Quin aliae fuere subinde nec minùs incertae intercalandi causae pro arbitrio eorum qui huic rei praerant Ibid. According to the scheme of 7. years in the noble treatise before praised De Anno civili veterum Judaeorum c. 6. p. 26. The vernall Equinox is placed ex hypothesi in the 25. day of March in the Julian yeare and in the first of 7. years the first day of Nisan answereth to the 23. of March in the Julian accompt moreover the sixt yeare is ex hypothesi intercalated propter serotinam fructuum maturitatem pravisam itinerum incommoda fornacum defectus alia ejusmodi quorum causâ pro arbitrio qui rei praecrant intercalatione annali usi sunt the first Passeover or fourteenth of Nisan falleth on Aprill 5. the second on March 25. the third on Aprill 12. the fourth on Aprill 1. the fifth on Aprill 21. the sixth on Aprill 10. the seventh on Aprill 20. * Yet greater variety is expressed by Mr. Selden De Anno civ veterum Judaorum c. 9. p. 51. His words are these Ex ostensis liquet ita citra ultraque vagari solitum Nisan mensem seu anni civilis primum ut non solum tam Aprilem quam Martium verum etiam Maium Julianum subinde occuparet Neomeniam autem ejus die undecimo Martii juxta jam admissa nunquam fuisse citeriorem So much variety happeneth in so little space I shall conclude this part of my discourse in the words of my authour in his Preface p. 12. 13. Frustranea sunt chronologorum maximorum argumenta quibus nimio cum sudore contendunt ex Cycliea seu astronomicâ temporis apud Judaeos ratione adeoque ex 14. Innâ in ipsa passione dominica quasi illâ die 14. à Synodo naturali alilérve astronomice evenisset vera passionis paschatum in novo foedere ac demum nativitatis retrò putando tempora â—ruere Why Jews anciently whether Talmudists or Karites did not rather expect the phasis on the 29. then on the 30. night after a full moneth I cannot divine Although the phasis should no grosse body be interposed between mans sight and the place of the moon in the skie observe not alwayes the same distance from a conjunction yet there seems to be the same reason of expecting the appearance of the moon in the 29. night after a solid moneth and on the 30. after an hollow moneth Neither do I comprehend what hindred them whether after a moneth of 29. or 30. dayes from beginning a new moneth from the first appearance of the moon after a conjunction although it happened before the 29. day It remaineth that I explain when Karites conceive the beginning of the moneth or Neomenia began first to be reckoned from the first phasis of the moon after a conjunction or if the moon was not seen in the night immediately succeeding the 29. of the moneth from the beginning of the next following c. or yet where Talmudists fix the Epocha of their manner of accompting before mentioned not much distinct from that of the Karites How farre I may call years mentioned in the old Testament Jewish wants generall consent Calvine upon the epistle to the Romanes chap. 2. v. 17. conjectureth
is almost peculiar to Chronology many parts of learning are wholly exempted from them all Some left they should not be â—â—puâ—ed to know somewhat unknown to others professe skill beyond the peripherie of possible knowledge Among all the sects of students Chronologers and Astrologers are most frequently guilty of this flush'd boasting I affect not to be a sceptick in Chronologie I acknowledge that there is singular use of this piece of history but would have those who professe skill in it contain'd within due bounds nor dare to attempt any thing beyond sobriety Chronology in its full dimensions sith God who is adequately perfection it self knoweth the moments of all changes the birth and age of each being all opinions and expressions concerning these circumstances cannot but be in it self desirable yet because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans life is short and art long I may adde and our proficiency in knowledge but slow ought to give place to some other studies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vice versâ a lesser good hath in it rationem mali The history of things applyed to times in which they began endured ended hath not immediate influence into our spirituall or temporall affairs yet is to be preferr'd before other studies more directly usefull in our lives when it ushereth in any knowledge more advantagious then improvements yet wanting which may be obtained without it 1. To attain skiil in the greatest part of the Encyclopaedia viz. in the fundamentall points of Divinity Languages Grammar Rhetorick Arithmetick Musick Geometry Metaphysicks Morall Philosophy the greatest part of Naturall Philosophy and Astronomy dependeth nothing at all upon Chronology 2. We can easily believe that there is truth in contingent axioms contain'd in sacred Scriptures although we attend not to the times in which things came to passe 3. We can as easily believe humane writers relating what came to passe as reporting the time in which it came to passe 4. Some knowledge of things applyed to certain times or places neither immediately nor remotely conferreth any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I readily acknowledge that some parts of Chronologie conferre much to the knowledge of things which are applyed to time and of things distinct from them Astronomy relieth much upon the records of the times in which Astronomicall observations were made Naturall Philosophy and Astrology may be advanc'd by the times of the events upon earth compar'd with the positures of the heavens A rule cannot be founded upon a single observation Histories which are conversant about the same times mutually explain one another The Chronology in heathens if we deal with infidels may conâ—â—liate credit to the sacred Scriptures We are much enabled to judge of testimonies concerning the customes and events of former ages by knowing in what riches the authours lived Lastly Gods providence is much illustrated by Chronology as it informeth us that sinne hath sometimes been punished whilst it was in act or immediately after and that Gods servants have been delivered in times of their greatest straits and necessities These advantages we may receive in some measure from such chronology as former ages have transmitted to us howsoever perplex'd and imperfect Of such I spake before not of Chronology in the abstract nor according to such actuated perfection as it was capable of Historiographers oft vary in their reports and sometimes are so counterpoiz'd that it 's difficult to pronounce any party victorious Caeteris paribus the more ancient are to be preferred before later who were more intelligent before such as were lesse skilfull those who wrote without prejudice before such whose affections were engag'd the more honest before such as were lesse consciencious a greater number before a lesse Advantages are sometimes so distributed that the controversie cannot be determined But what 's averred onely by one authour much more what by many if it neither be repugnant to any artificiall reason nor yet contradicted by any testimony may justly challenge our assent The concurrence of some events and order of others are confirmed unto us by full consent of witnesses The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Naturall Philosophy may for the most part be approv'd or disprov'd by new experience It 's already confess'd that Chronology abstracted from its usefulnesse which may fitly be termd Chronologie spoliata is an ornament to the understanding moreover that Chronology is helpfull to the judgement memory and reminiscencie likewise receive much aid from the circumstances of time and place but almost equall from these true and feigned I have shewed the use of Chronology and where those who study to apply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must write their nè plùs ultrae It s clear that learning might have been much advanced above her present 〈◊〉 had some of most able parts been contented with truth and not preferred their divinations and fictions FINIS Inserenda Pag. 51. lin 14. after immediately from God adde or an Angel Pag. 53. lin 4. by himself adde or by an Angel Pag. 122. lin 16. complete 2314. The Samaritane as we see differeth from the Jews Pentateuch Scaliger divined not right in his seventh book De Emendat Temperum His words are these Tantum abest ut aliquid assuerint Samaritani Pentateuche ut totidem literis quot Judaei scriptum habeant Petrus Gassendus De vita Peiriskii l. 2. pag. 113. telleth us what I could not but suspect from the sentence now quoted that Scaliger never saw the Samaritane Pentateuch The Samaritanes Chronicle no more derogateth from their Pentateuch by commending to us a differing accompt of the yeares of the Patriarchs then do some Hebrew and other Chronologers who dissent among themselves and from the Scripture from the authority of the Pentateuch transmitted to us by the Jews Pag. 129. lin 23. make up 3420 years But one yeare must be substracted in that the yeare in which the Temple began to be builded is given to the segment of time preceding and also to that between the foundation of the Temple and the destruction of Jerusalem I cannot divine under what pretence M. Broughton could admit that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into his Chronology Pag. 152. In margine ad sententiam istam For the extent of this moneth he appealeth to R. Simeon the sonne of Gamaliel Scriptor Hebraeus anonymus quem Latinitate donatum unà cum Messahalâ de elementis orbibus coelestibus c. edidit Hillerus Mathematum Noribergae professor aerae Christi anno 1549. hanc mensis Lunaris quantitateÌ„ acceptam refert cuidam sapienti qui dicebat se eam accepisse à quodam antiquo qui fuit de domo David Cisleu ibid. Lerusleph appellatur Siwan Vuan deinde secundus Adar intercalaris indigitatur Pag. 154. lin 31. Quod si quis vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 radices computorum significari mavelit non admodum repugno sed nisi Abarbinel ad pauca respexerit saltem minùs Grammaticè quà m par erat conceptus suos expresserit altera
HONORATISSIMO CELEBERRIMOQUE VIRO PROSAPIA NOBILISSIMA SIMVL ET SVIS ILLVSTRI MERITIS IN PARLIAMENTARIO REGNI ANGLICANI CONSESSV SENATORI EXIMIO MECAENATI SVO NATIVO SED CONSILIO CONSVETVDINEQVE CONFIRMATIORI CERTE MVLTIS NOMINIBUS PLURIMUM NEC VNQUAM SATIS OBSERVANDO GULIELMO PIERREPONTE ARMIGERO CUJUS BENEFICIA RELIGIOSO QUODAM SILENTIO SUSPICERE AC REVERERI QUAM PROTERERE PROFANAREQUE SERMONE NIMIS INCONGRVO SATIUS EST VISVM TRACTATVS DUOS SEQUENTES QUORUM ALTER PRIORIS SOBOLES EST ET APPENDIX ANIMI SUI JUXT A AFQUE OFFICII SED IMPAR UTRIUSQUE SYMBOLUM L.M.D.D.C.Q. Laurentius Sarson ¶ To the Reader The lesse skilfull Reader may omit what is contain'd between page 25. and page 69. The rest was delivered in Sermons and is both more practicall and facile 1. TIM 1.15 This is a faithfull saying in another translation a true saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom I am chief WE may observe in this Scripture three generall parts First the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Preface or introduction to a doctrine preached by S. Paul This is a faithfull saying and worthy of all acceptation Secondly the doctrine it self Christ Jesus came into the world to save sinners I may fitly apply to my Text what is spoken of the Church Cant. 7.2 Thy belly is a heap of wheat hedged in with lillies Thirdly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Epilogue whereof I am chief The Preface contains his commendation of the doctrine and the Epilogue the application of it to himself Here 's meat and sauce and a stomach We have in the doctrine * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Clem. Alex. Admonit ad Gentes spirituall food the bread of life the Manna which came down from heaven Christs merits sinners redemption Here 's meat which should need no sauce were not our stomachs vitiated and squeamish of what most nutritive S. Paul in the end of the verse intimateth his hungring and thirsting after Christs merits For those words of whom I am chief although they have other respects and moments not to be omitted are the yawning or gasping of an hungrie soul a grone under the weight of sinne a panting after nearer union with Christ Such is the stomach of each Christian of all who are apprehensive of their own emptinesse and affected with it of all who have not scared consciences hardened hearts and stupefied affections These words are likewise an application of Christs merits to himself Christ came into the world to save sinners such onely efficaciously as are or shall be wearied with their sinnes and weary of them such as acknowledge their sinnes and desire to be delivered from the guilt and from the stain of them from the punishment and from the practise of sinne and find that they are unable to relieve themselves unable to justifie or sanctifie themselves and therefore are willing to accept of a Saviour The last particle of the verse is as you see vox esurientis vox mendicantis vox comedentis I doubt not but many an honest soul here present reads in his own heart what no language can expresse S. Pauls affections resulting from the conjunction of two of his apprehensions expressed in my Text one of his own spirituall wants the other of Gods free grace in Christ with what intention of love and desire with what comfort with what devotion with what zeal he embraced a Saviour We have here a full resemblance of that in the Psalmist Psal 81.10 I am the Lord thy God which brought thee out of the land of Egypt open thy mouth wide harcebh-pica dilare thy mouth and I will fill it If here be any who have not tasted how good and gracious the Lord is here is also sauce sufficient to commend unto their palates the Gospel-provision set before them 'T is a faithfull saying and worthy of all acceptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew signifies both true and faithfull * See Heâ—â—sius in his Pâ—â—â—â—gomena in â—â—erâ—itat sacr And upon Matth. 12.20 See notes upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theocritus his syrinx cidyll 32. Nothing is more usuall then that when a word hath severall significations another word whether in the same or in a distinct language having properly one of the significations should be enlarged to the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithfull is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true These words I conceive have a double aspect one to S. Paul another to the doctrine preached by him Each brings forth twinnes First they contain the qualities the value the worth the truth and acceptablenesse of the doctrine Secondly they precede the doctrine are a preface an introduction to it I shall deferre the first of these habitudes till I come to the doctrine it self That respect also which they have to S. Paul is double The words speak him who wrote them a Saint but may be considered as the language of one that had been a Saul a persecutour that is of a convert reflecting upon his sinnes or as the words of a preacher of the Gospel Under the former relation they may be termed vox exultantis and under the other vox evangelizantis I shall premise to the main doctrine somewhat upon the words preceding as they are a preface or introduction moreover as they have respect to S. Paul First of the first as these words This is a faithfull saying and worthy of all acceptation are a preface or introduction to the doctrine following they afford us this observation viz. That mens hearts are so perverse about spirituall things that art rhetorick an holy craft and wilinesse is necessary in the delivery of points of greatest concernment of greatest advantage such as hold out to them salvation We must not conceive that S. Pauls Epistles written to Timothy concerned Timothy alone each Epistle in the New Testament to whomsoever it is inscribed may serve for the instruction of each sinner those excepted who by the sinne against the holy Ghost have debarred themselves from heaven and of each convert Wicked men are averse from attending to what would conduce most to their welfare First I shall clear the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is so is evinced from those many aggravations of naturall mens perversnesse in Scripture First from plain and direct expressions of mans perversenesse The 13. of the 2. of Jeremy is to this purpose very accommodate For my people have committed two evils they have forsaken me the fountain of living waters and hewed them out cisterns broken cisterns that can hold no water See also Jer. 5.3 O Lord are not thine eyes upon the truth thou hast sticken them but
they have not grieved thou hast consumed them but they have refused to receive correction they have made their faces harder then a rock they have refused to return Of many other Scriptures suitable to this occasion I shall commend to you onely the first of the Proverbs Wisdome uttereth her voice in the chief places of concourse stretcheth out her hand playes the Oratresse both for elocution and action but her auditours set at nought her counsell would none of her reproof Secondly from those contained in comparisons of men with beasts Man is compared to the beast that perisheth Psal 49.12 to the dromedary in the wildernesse Jer. 2.24 to a wild asses colt Job 11.12 to the deaf adder Psal 58.4 * Their thoughts like cockatrice egges break out into viperous words and actions See R.D. Kimch upon the text to cockatrices and spiders Esay 59.5 to a horse rushing into the battell Jer. 8.6 Brutes because they want reason oft run away from those that would feed them and perform to them other good offices and run into danger The dromedary in the wildernesse cannot be taken but in her moneth when she is bagg'd The wild asses colt is the wildest of wild asses The deaf adder although by spitting out his poyson he might renew his age stoppeth his ears by applying one to the earth and covering the other with his tail lest he should heare the voice of the charmer The war-horse rusheth upon the pikes upon destruction Man is more brutish then beasts then the dullest of beasts Esa 1.3 The ox knoweth his owner and asse his masters crib but Israel doth not know my people doth not consider Here 's what astonisheth both heaven and earth God layes open his grievances to the heavens and to the earth things inanimate as if those were more intelligent and more ingenious then men Israel neglected his owner and his nourisher God who had chosen him for a peculiar possession who constantly sometimes by his extraordinary providence had maintained him The ox and the asse gave place to their owner and master in the stable at Bethlehem when as men denied him room in the inne But this morosity might proceed from a veniall ignorance falls much short of that more then brutish stupidity which is here described Wicked men do not onely refuse Christ an object of their beneficence in his poore members but likewise offering to provide for them They know that godlinesse is great gain hath the promises of this life and that to come and yet reject it In the New Testament wicked men are compared to dogs and swine Matth. 7.6 Give not that which is holy unto the dogs neither cast ye your pearls before swine lest they trample them under their feet and turn again and rent you * Nihil aliud est totus mundus ante conversionem nisi aut hara porcorum vel colluvies rabidorum canum Aug. Impure men are here compared to creatures unclean according to the Law dogs and swine Should you cast what is precious to swine they are ready to trample it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter pedes suos if to dogs they will turn again and bite you But to trample under their feet and to turn again and to rent those that come near them agree to the nature of both those creatures In every wicked man there is something answerable to each of those ill conditions in dogs and swine They neglect contemne and vilifie grace and mercy offered in Christ They tread under foot the Sonne of God count the bloud of the Covenant an unholy thing and do despite to the Spirit of grace Heb. 10.29 Thirdly from Gods complaining of sinne and sinners This in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vituperatio utpote eorum qui contemnunt aut negligunt God complains to the heavens and to the earth that he had nourished and brought up children who rebelled against him Esa 1.2 Fourthly from Gods groning under mens stubborn and stiffe-necked rebellion He complains of Israel with a sigh Esa 1.4 Ah sinfull nation a people laden with iniquity a seed of evill doers children that are corrupters they have forsaken the Lord they have provoked the holy one of Israel to anger they are gone away backward 'T is a small thing that the whole creation groneth under mans sinne and travelleth together in pain Rom. 8.22 God himself is pressed with mens iniquities as a cart is pressed that is full of sheaves Amos 2.13 The Almighty expresseth another sigh Esa 1.24 Ah I will ease me of mine adversaries and avenge me of mine enemies Fifthly from God upbraiding such as have been resolute in impenitency Christ upbraided the cities wherein most of his mighty works were done because they repented not Matth. 11.20 God in holy Scriptures by many accusations and reprehensions and chidings of sinners expostulations with them redargutions of their perverse wayes lamentings for their destruction expresseth emphatically mens aversnesse from terms of eternall peace and salvation I may adde that promises and threatnings are oft repeated that sometimes the hearts of Gods children unlesse they be mollified with afflictions will not kindly receive the impressions of the Spirit I shall have occasion of illustrating these particulars when I shew that Christ came into the world to save sinners No believer so completely closeth with Christ and promises founded in him as that he may not seasonably be the object of exhortations of motives and inducements to nearer union with a Saviour The Israelites in their journey to Canaan had a pull-back-inclination towards Egypt Lots wife looked back towards Sodome David must be afflicted that he may learn Gods statutes So you have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the doctrine proved I shall be brief in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wicked men have sinne reigning in them And there is in each regenerate person together with the kingdome of David the house of Saul Grace and lust have junctas habitationes though not divisum imperium though they reigne not together yet they dwell together They exist not onely propè but unà are not onely juxta se posita but likewise mutuò se penetrantia They have though not the same father yet the same mother and as they are sisters so also twinnes are together in the wombe and born together in godly men together in each faculty and in each good action There 's iniquity in the best of our performances The godly fall so far short of the closest union possible with Christ as they fall short of integrity of perfection in grace The godly are not so loos'd from themselves as that S. Paul may imitate the Areopagites omitte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he speaks to them about spirituall things He 's wont to premise insinuations Sometimes he conciliates affection by loving compellations the word Brethren is frequent with him Sometimes by mild and gentle entreatings I beseech you be followers of me 1.