is worthy of all acceptation deliver honourable truths likewise precious truths They preach axiomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are capable likewise of another construction viz. to be worthy of all acceptation shall not formally signifie the truth of the doctrine that it is such as may safely be received believed but the comfortablenesse of it the benefit and advantage from what signified by it What S. Paul here expresseth may in part be comprehended by the affections of the Argives when by the Romanes delivered from the tyranny of the Macedonians and Spartans Quae gaudia quae vociferationes fuerunt quid florum in Consulem profuderunt The Praeco in the quinquenniall games at Nemea is forced to pronounce the word Liberty iterum iterúmque * It concerneth not in regard of my present use of the story whether the falling of that fowl out of the aire to the ground ought rather to be imputed to rarefaction or vertiginousnesse together with astonishment an effect thereof Plutarch maketh mention of both these reasons in his Flaminius and clearly preferreth the latter in his Pompey The aire was so dissipated with their acclamations ut corvi fortuitò supervolantes in stadium deciderent They entertained that news of liberty as worthy of acceptation 'T was to be wished that thousands were not duller in their affections when spirituall liberty is offered when Christ offers to rescue us from our ghostly enemies from those arch-tyrants sinne and Satan Certainly this news ought to be welcomed with greater enlargement of affections with fuller expressions of joy and thankfulnesse Here 's news worthy of all acceptation 3. Truth and acceptablenesse concurre together in the doctrine of Gods faithfull Ministers Truth and acceptablenesse I say not truth and acceptance When light came into the world when truth was incarnated sonnes of Belial preferred darknesse before light gospel-Gospel-truths are worthy of all acceptation That they are not at all times accepted is to be imputed unto the unworthinesse of some to whom they are offered There 's defectivenesse in such Ministers in whose doctrine truth and worthinesse of acceptation meet not together Some out of pusillanimity ambition or covetousnesse wholly accommodate their doctrine to the spirits of vain men to whom they preach altogether neglect truth unlesse it serve as a stalking-horse to their own ends Others busie themselves and disturb the world with empty and worthlesse curiosities Luther justly complained of the School-men that they had changed uses into utrums Some spider-wits spin out themselves into cobwebs There are some truths not worthy of all acceptation Probable conjectures are much to be preferred before palpable falshood certain truth before conjectures acceptable truth before frivolous knowledge what truths are worthy of all acceptation ought to have the first place in our estimations in our acceptations Labour not for the meat which perisheth I may here adde an opportune caution No one ought to arrogate such truth and acceptablenesse to his own judgement as may fit it for a rule to be imposed upon others Learned D. Davenant in his little Treatise zealous for the peace of the Church determines well That the Papists should they not erre in fundamentals yet were not to be received into union and communion because they obtrude upon others for a rule of doctrine and manners the Popes feigned infallibility After this caution an advertisement will be seasonable That we may be enabled to preach as we ought truths worthy of all acceptation knowledge is necessary Truths statue as I said consisted of the Alphabet Ignorant Doctours are unworthy deliverers of truths worthy all acceptation We speak what we know saith our Saviour Joh. 3.11 We know what we worship Joh. 4.22 Those who take upon them to be Christs Ministers must propound their Master for a pattern Study to shew thy self approved unto God a workman that needeth not to be ashamed rightly dividing the word of truth 2. Tim. 2.15 To divide rightly the word of truth requireth knowledge and knowledge sufficient for this task nowadayes prerequires industry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The spirit of prophesie rested upon many in the Primitive times Eusebius saith upon some in his age * I cannot assent to Miltiades quoted by Eusebius out of Apollinarius affirming that the gift of prophecying shall remain in each Church till Christs last coming His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Euseb Hist. Eccles lib. 5. cap. 17. We have no warrant to expect it after truth propagated and sufficiently confirmd by former miracles As we preferre the newest Philosophy so the ancientest Divinity We may justly suspect them of falshood and delusions who arrogate to themselves to utter Oracles to teach by revelation * Lactant. de fal sap lib. 3. cap. 8. Anaxagoras complained circumfasa esse omnia tenebriâ— Empedocles augustas esse sensuum semitas Democritus quasi in puteo quodam sic alto ut fundus sic nullus veritatem jacere deâ—â—ersam The well is deep and these wanted buckets wherewith to draw we have a Doctour who if we be not wanting to our selves will direct us into truth but who is not wont to expend miracles where ordinary means may be had We ought to be diligent in our private callings sed labor est inhibere volantes I have heard it objected against our Clergy that many of those who were more sober and temperate made it their chief work proficere rather then prodesse to inform themselves more then to instruct others to know rather then to teach Some by their ambition of being Seraphims are hindered from being Angels they are so much for illumination that they are nothing at all for ministery * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fieri solet ut quicquid pauci assequi possunt id in multorum reprehensionem incurrat Ptolem Tetrab lib. 1. cap. 1. See also Petiscus in his Epistle prefix'd to his Trigonometrie edit 1. The authour of nuncius propheticus towards the end of his apology for humane learning I easily believe what a learned Divine when some alleadg'd that he bestowed his time in unprofitable studies apologiz'd for himself That they were not angry with him for his ignorance but for his knowledge that he neglected not what they knew though he studied some things whereof they were ignorant but conceive also against the other extreme that none ought to live to themselves that 't is not sufficient that men do no hurt but that they are bound to do good likewise that they ought to perform such offices to those committed to their charge as their places require Contemplation when occasion of being usefull to others is offered especially if we have admitted of any engagement must strike sail to practise Knowledge alone neither commends us to God or good men The devils
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
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
know more then any mortall Many of the school affirm that the most glorious the most illuminated of all the Angels fell that which was the measure of the perfections and durations of the rest might be called avum Lombard sent lib. 2. dist 9. saith Aliqui Angeli de singulis ordinibus ceciderunt de ordine namque superiori Lucifer ille fuit quo nullus dignior conditus fuit Apostolus etiam principatus potestates tenebrarum nominat ostendens de ordinibus illiâ— cecidisse Any mans knowledge is unprofitable whilest sequestrated for pride and us'd onely in such wayes as are most subservient to vainglory 'T is a great question whether or no those did well who published our Saviours miracles when he had charged them to tell no man Aquinas saith 2.2 â— q. 104. art 4. Dominus curatis dixit Videte nè quis sciat non quaesi intendens eos per virtutem divini praecepti obligare sed sicut Gregor 19. moral c. 18. à med servis suis se sequentibus exemplum dedit ut ipsi quidem virtutes suas occultare desiderent tamen ut alii eorum exemplo proficiant prodantur inviti I had now done with the first part of my Text but that a direction to another mean conducible to the delivery of faithfull and most acceptable doctrine is very convenient Religion must be joyned with knowledge Many which abound in knowledge for want of grace invent falshood deliver not truth much lesse truth worthy of all acceptation Men enabled by religion deliver saving truths more feelingly more fully and more easily These are like such as speak of a country or city which they have seen which they have before their eyes others discourse of spirituall things as if they had seen them onely in maps Experimentall knowledge availeth most to the efficacious preaching of Theologicall truths I have done with the testimony This is a faithfull and true saying I come now ad rem testatam the doctrine it self Christ Jesus came into the world to save sinners I shall in the handling of these words onely give you summa rerum capita upon which as I mention them you may expatiate by your larger meditations Mankind was in a lost condition therefore is fitly represented unto us by the lost groat the lost sheep and the prodigall child Luke 15. As in a lost condition so in a slavish condition captivated by sinne and Satan which condition was so much the more wretched in that we wanted due apprehensions of our own misery We were not onely Satans captives but mancipated to sinne and rebells against God We were prone and headling into our own destruction we stood in need of one to seek us in that we went astray of one to save us in that we were captivated one to pardon us in that we had contumaciously rebelled against our Creatour These three degrees of mans wretchednes are comprehended in the word sinners But in this Text perhaps such are called sinners who are sensible of their sinnes Christ onely saveth such as conceive themselves to stand in need of deliverance He onely healeth such as stand in need of a Physician that is such as are affected with a sense of their maladies I answer to save hath a double acception sometimes 't is the same that to pay a ransome for another or others to give satisfaction for their offences In this sense Christ may be said to save all even such as are not affected with their need of a Saviour Sometimes to save implyes somewhat more to wit after the ransome paid to take out of the hand out of the power of the enemy such as are ransomed 'T is said concerning Lot that while he lingred the men laid hold upon his hand and the hand of his wife and upon the hand of his two daughters the Lord being mercifull unto him and they brought him forth and set him without the city Gen. 19.16 Christ by the powerfull workings of his Spirit haleth such as shall be saved out of the dominion of sinne and Satan draweth them to the Father Here is redemption applyed None are thus saved but such as are apprehensive of their naturall bondage But the sense of our own wants and such graces as are wrought into the hearts of all that shall be saved from eternall punishments are to be attributed to Christs sufferings Grace both preventing and concomitant and subsequent that is grace predisposing and grace actually converting and grace preserving us in a state of salvation in Gods favour were purchased by Christ He came into the world to pay a sufficient price for the redemption of all mankind but to save efficaciously such as should believe on him I shall take sinners according to the three dimensions afore-mentioned and salvation in its largest extent Christ came to save those who were in so forlorn a condition that they were even past sense of their misery First Christ came Secondly he came to save Thirdly he came to save sinners I shall premise a briefe explication of the words Christ and Jesus and then endeavour to illustrate these propositions Christ is the same that anointed He is called Messias from the Chaldee participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unctus originally from the Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unxit Thy throne O God is for ever and ever the scepter of thy kingdome is a scepter of righteousnesse Thou lovest righteousnesse and hatest wickednesse therefore God thy God hath anointed thee with the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oleum laetitiae magnitudo est oblectationis Alsheach in locum oyl of gladnesse †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above thy fellows viz. perfect righteous men that have not sinned Alsheach ibid. Perhaps he cast this dart at Christ What he saith is true if applyed to Scribes and Pharisees who in their own opinion were righteous A little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because that blessed one loved Israel more then the Heathen and more then Angels of ministery Companions also may signifie saith he such as have not merited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou shalt receive their part in the garden of Eden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Myrrhe and Aloes and Cassia are garments of honour or precious garments of the soul of the righteous Clemens Alexandrinus agreeably upon that in the 9. verse of the Psalme quoted Vpon thy right hand did stand the Queen in gold of Ophir saith well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ—dâ—gog l. 2. c. 10. above thy fellows Psal 45.6 7. The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poore he hath sent me to heal the broken-hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruisâ—d to preach the acceptable yeare of the Lord Esa 61.1 2. Luke 4.18 19. Our Saviour as Bishop Andrews thinks was anointed onely according to his humane nature I should rather think
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 commiscebitur animae ejus cum gradu Angelorum qui vocantur Ishim In 's More Nevochim he excepteth Moses He affirmeth that all other Prophets were illuminated by the ministery of Angels The same authour de cultu stellarum ac planetarum statutis Gentium cap. 6. sect 2. witnesseth that Ob that old serpent gave answers to those who enquir'd of him * Compare with this place after Dionys Voss Esay 29.4 not perceivable by the eare but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogitatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus praefectus spiritibus viz. of those who are about to die and of the dead by Talmudists is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps from species which are like to things represented impress'd upon the spirits of such as are obnoxious to this Angel about to die whose souls he is suppos'd to call out of their bodies or dead Rabbines affirm that species were sometimes instill'd by Angels into the understanding sometimes into the phansie according to divers degrees of prophecy I shall adde Thom. Aquin. primâ summae Theol. q. 111. art 1. He followeth Dyonis affirming cap. 4. coelest Hierarch that propheticall revelations are not conferr'd upon men but by the mediation of Angels Intellectus humanus as he fondly conceiveth non potest ipsam intelligibilem veritatem nudam capere quia connaturale est ei ut intelligat per conversionem ad phantasmata ideò intelligibilem veritatem proponunt Angels hominibus sub similitudinibus sensibilium secundùm illud quod dicit Dionys cap. 1. coelest Hierar Quod impossibile est aliter lucere nobis divinuÌ„ radium nisi varietate sacroruÌ„ velaminum circumvelatum R. Meir in Avoda Kodesh part 4. c. 28. is of opinion that Angels never conveyed revelation to prophets properly so called that according to the opinion of some ancient writers they were created on the first and fifth dayes and invested in aiery bodies appeared to such as were below the degree of Prophets constituted in the first degree of vision which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gradus vestimenti or in the second which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apertio oculorum These conceits may conveniently be omitted without refutation An Angel spake within Zacharie Zach. 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is after Hierome ecce angelus qui loquebatur in me egrediebatur Yet I denie not but the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie what I find in the Caldee paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as in our English translation talking with me I find in August de spiritu anima if that book be his work this sentence Angeli miris modis visiones suas facili quâdam ac potenti unione nostras esse faciunt quodam ineffabili modo in spiritu nostro informant atque imprimunt ut spiritus earum non possit oblivisci Erasmus denies this tractate to be S. Austins and Trithemius saith that Hugo à sancto victore compiled it But S. Augustine in his 4. book de Trinitate hath what to the purpose Neque ad illud quidem digni habiti sunt he speaks concerning heathenish philosophers ut eis ista per sanctos angelos nunciarentur sive forinsecus per sensus corporis sive interioribus revelationibus in spiritu expressis sicut patribus nostris verâ pietate praeditis haec demonstrata sunt As God used Angels in the dispensing of prophecies that he might honour them by so noble employment so men are the more enobled when they have more immediate converse with God †I may here seasonably add to what I before quoted out of Jews the opinion of Mahumedans They tell us that God speaketh to man three wayes viz per inspirationem aut compellando ex occulto aut per missionem legati He reveal'd say they to Abraham that he should sacrifice his son He spake after the second way to Moses So he speaketh to angels Sic quoque alloquetur Deê° aliquando piam animaÌ„ videlicet vel in morte vel in resurrectione vel in ingressu in paradisum God spake to Christ say they as to other prophets Moses excepted by an angel vide plura apud Levin Warner incompend hist eorum quae Muhammedani de Christo praecipuis aliquot religionis Christianae capitib tradiderunt p. 8 19. My Thesis viz. That Christ according to his humane nature was immediatly illuminated is confirm'd by Jews and Mahumedans contradicting it Moses esteemed most excellent in prophecy was thought as I have said to have enjoyed immediately colloquio Dei He stood upon the highest degree of Jacobs ladder and therefore needed not angels ascending and descending I shall here again make use of that lemma with which I concluded the last article of my discourse †I may here seasonably add to what I before quoted out of Jews the opinion of Mahumedans They tell us that God speaketh to man three wayes viz per inspirationem aut compellando ex occulto aut per missionem legati He reveal'd say they to Abraham that he should sacrifice his son He spake after the second way to Moses So he speaketh to angels Sic quoque alloquetur Deê° aliquando piam animaÌ„ videlicet vel in morte vel in resurrectione vel in ingressu in paradisum God spake to Christ say they as to other prophets Moses excepted by an angel vide plura apud Levin Warner incompend hist eorum quae Muhammedani de Christo praecipuis aliquot religionis Christianae capitib tradiderunt p. 8 19. My Thesis viz. That Christ according to his humane nature was immediatly illuminated is confirm'd by Jews and Mahumedans contradicting it Christs humane nature was inspir'd with the spirit of prophecy both substance and circumstances attended in its perfection Sixthly the soul of Christ was never whilest it received divine revelation in an ecstasie Christ according to his humane nature had in this respect great advantage of other prophets Ecstasis according to Lactanctius est affectus eorum qui mente sunt emotâ 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hippocrates and Galen is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This kind of ecstasie by Aristotle is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. An ecstasie is taken for a peremptory sequestration from thoughts and dealings with the world for the ravishment of the mind by contemplation of truths reveal'd to it Acts 10.10 and 22.17 The soul rais'd from the body by extraordinary converse and union with God is ecstaticall 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for astonishment through admiration Mark 5.42 Luke 5.26 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Suidas is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is amazement or astonishment arising from admiration mingled with fear almost the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 16.8 5. Abscessus discessus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calidorum
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
quod mei sit regis habitare in domo sua R. Menachem upon the place saith His voice is the voice of the living God Gods children ow to Christ the head of the Church their temporall deliverances but are further obliged to him He came into the world to save sinners So I am faln upon my third proposition Major est Dei misericordia quam nostra miseria The waters of the Sanctuary are now so risen that we may swimme in them Here 's the great mystery of godlinesse 1. Tim. 3.16 The wits of men and Angels could not have plotted such a way for mans recovery The devil suspected not that his endeavours against men should by such means be frustrated * I cannot with Clem. Alex. Paedaegog lib. 3. c. 1. so construe that of Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to make it signifie the hypostatical union of Christs two natures Men may believe but cannot comprehend Christs two natures so united as that he who is eternall may be said to be born in time he who is impassible and immortall to suffer death c. There remain two other depths in Christs coming to save sinners which render his goodnesse as admirable as his wisdome 1. 'T would be an injury with men as Salvian well observed to punish a good sonne for a bad servant Here 's scarce any difficulty but I may opportunely suggest that as Christs willingnesse to suffer for us asserts the justice of God the Father so it is a remarkable part of his free mercy towards us Christ of his own accord laid down his life for us 2. Take into your meditations who were the objects of Christs mercy They were his enemies It 's too frequently a peice of injustice amongst men to rescue by strong hand and abuse of authority those from punishment who deserve to suffer Volenti non fit injuria God without derogation from his justice freely remits what men had sinned against himself He declared together with his justice his holinesse likewise in bringing sinne to condigne punishment and moreover emphatically his rich goodnesse by suffering for sinners and such as were rebels against himself A young student of History saith Polibius universam mundi historiam debet uno intuitu complecti velut in corpus redigere This work is done to our hands in the history of Gods mercies and free love towards us Christ by suffering death for us did omnem bonitatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All other spirituall blessings meet in this as the radii in the center and as streams in the fountain God's pleas'd to accumulate one mercy upon another God the Father out of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was pleas'd to send his Sonne into the world to die for sinners and to make this mercy the foundation of others necessary in order to their salvation To save sinners was the end the main designe of Christs coming into the world Calvine chastiseth Servetus affirming that Christ should have come into the world although man had not sinned To save sinners was the work for which he came down from heaven Lord speak the word onely said the Centurion Matth. 8.8 and my servant shall be healed Jesus at a distance by his word cured the bodily infirmity of the Centurions servant God by his word created the world God said Let there be light and there was light c. Many conceive that God in regard of his holinesse could not remit mans sinnes without satisfaction All agree that the way of which he was pleased to make choice for our recovery was in many respects most convenient That our spirituall infirmities might be cured that man might be re-created 't was requisite that God should come down from heaven and that he should not merely speak the word be ye saved but that he should do and suffer many things for us Our redemption put God to greater expence then did our creation A signe that we had sunk our selves below nothing Vbi virtus saith Plinie ibi etiam fortuna Here are good tidings for those who were altogether void of virtue here 's salvation for sinners That Christ Jesus came into the world to save sinners is a doctrine worthy of all acceptation 1. This doctrine is acceptable in regard of its authour Should an earthly Prince speak we should hear him with greedy attention 2. Acceptable in regard of those by whom it was delivered It was preached by Angels to Joseph the husband of Mary and the shepherds by the Apostles by Christ himself 3. Acceptable in that contain'd in plain terms Many parts of Philosophy are obscure and the answers of oracles were oft ambiguous vitreum vas lambimus sed pultem non attingimus This doctrine is so clear that he that runneth may read and understand Those who are of weak capacities are not debar'd from it They may tast how good and gracious the Lord is But some truths not fundamentall have their share in these conditions 4. This doctrine in regard of its matter is worthy of all acceptation This is the very life and soul of the Gospel the fundamentall of fundamentalls That substantiall truth which almost all the types in the Law prefigured that cardinall truth upon which dependeth the rest of the Gospel This doctrine containeth good tydings of great joy which shall be to all people Luke 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my text is I conceive the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here are tydings worthy to be received with full with compleat acceptation One soul is more precious then the fabrick of the world certainly each mans soul ought to be more dear to him as the principall part of himself What will it profit a man if he shall gain the whole world and lose his own soul or what shall a man give in exchange for his soul Mark 8.36 37. Secondly as the soul is more precious then all worldly honours treasures and delight so salvation is much better then the soul That which is the happinesse the end of man must needs be better then man Grace is better then nature An habite is extremum potentiae But our happinesse is better then grace It 's better not to be then to be eternally miserable and the fruition of God is much above our beings and means conducing to it There 's a wide hiatus a vast gulf between the largest of worldly blessings and the narrowest of spirituall conferred upon Gods children Those have an interest in one who knoweth all their wants who is ready and able to help upon all occasions The eyes of the Lord are upon the righteous and his ears are open unto their cry Psalme 34.15 Should not God see as well as heare his children should want many things We apprehend not all our own wants and so cannot pray to God for the releif of all God knoweth what we stand in need of before we pray unto him and of his own accord without any monitour is wont to aid us Gods
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
this truth is described in the Canticles As the apple tree among the trees of the wood so is my beloved amongst the sonnes I sat down under his shadow with great delight and his fruit was sweet to my tast Cant. 2.3 The fruit of this beloved one is the good tidings of the Gospel The hands of those who open to Christ who admit him into their souls drop with myrrhe Can. 5.5 Obedience is truth propagated veritas protensa Truth like the precious ointment wherewith the high Priests were installed runs down from the head into the skirts of each Christians garments The anointing which ye have received of him abideth in you and this anointing is truth 1. Joh. 2.27 But neither do I deny that mor nghobher ngal cappoth hammanghul myrrha transiens super manubria serae may fitly be interpreted grace disposing us to admit truth when it knocks at the doores of our hearts Myrrhe passing upon the handles of the lock is grace oyling the locks of our hearts A kingdome divided against it self cannot stand Those who invent or propagate falshood are Satans agents Christ prayeth to the Father for his disciples Joh. 17.17 that he would sanctifie them through his truth He promiseth his disciples another Comforter who should abide with them for ever even the spirit of truth Joh. 14.16 17. cap. 15.26 he foretelleth that the Spirit of truth should guide them into all truth Joh. 16.13 Christ is the head of truth Alpha and Omega Apoc. 1.11 His Ministers the 24. Elders have the next place to him Apoc. 4 4. These are the neck of truth Beta and Psi With the Grecians the Alphabet was truths statue Veritas effingebatur ex literis Graecis cujus caput ex α ω collum ex β Å‚ caetera deinceps membra ex literis prioribus deinceps ex sequentibus posterioribus per seriem quandam All Gods children and so his faithfull Ministers are incorporated into truth Gods Ministers are ambassadours and agents for the God of truth and as the Jews are wont to say in another sense speak in the language of him that sent them They are anointed with the Spirit of truth You have proof of the point à posteriori á priori Here an objection is obvious Do none of those who have devoted themselves to the preaching of the Gospel swerve from truth I acknowledge that they frequently do I answer first that I spake concerning such as were sincere in the ministery There are ravenous wolves in lambs attire many out of covetousnesse pretend what ambition will not suffer them to perform If we roll over Ecclesiasticall histories we shall find that ambition created all the ancient errours and heresies Too many nowadayes are readier to close with errours hatchd by Papists and to arrogate to themselves to be the first inventers of them then to retain truth professed by those who have ever been thought Orthodox I yield that some betrusted with most are most defective in their duties Some mancipated to themselves abound in dissimulation I spake of such as were faithfull labourers in Gods harvest such preach not themselves not their own inventions but the truth of the Gospel Secondly there are reliques of weaknesse imperfection and darknesse in Gods children they sometimes embrace a cloud in stead of a goddesse I shall now propound to you some considerations which commend truth to us and will be to us so many motives to love it and use it First true doctrine is to be preferr'd before false because it is more firm and permanent Plato saith in his first book de legibâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We may pronounce the same of truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Errours and heresies are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 short-liv'd So much is abundantly confirmed by Ecclesiasticall histories Secondly truth is of a prevailing nature He that sat upon the white horse Revel 6.2 had a bow and a crowâ— was given to him and he went forth conquering and to conquer We are assured that Christ is risen from the dead howsoever the Jews oppugne that truth because all who at any time rise up against him fall Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is sweet as Mercuries Priests were wont to say when they eat their figgs Falshood lies errours heresies are of a contrary quality We took sweet counsel together and walked unto the house of God in company Psal 55.14 My meditation of him shall be sweet I will be glad in the Lord Psal 104.34 How sweet are thy words unto my tast yea sweeter thâ—n honey to my mouth Through thy precepts I get understanding therefore I hate every false way Psal 119.103 104. They shall heare my words for they are sweet Psal 141.6 What 's true may be bitter and unpleasant but this is by accident besides the nature of truth The unpleasantnesse is not to be imputed to truth but to the subject the matter about which it is conversant Who wish that this or that report may prove false expresse no dislike of truth They could wish at the same time the contrary was true Those palates are vitiated diseased non-sensicall which disrellish truth Lactantius saith wittily and truly Divin Instit epitom c. 6. Veritas licèt ad praesens sit insuavie tamen cùm fructus ejus atque utilitas apparuerit non edium pariet ut ait Poeta sed gratiam All truth is amiable but especially the truths of Christian religion Evangelicall truths are Solomons imrei-nongham eloquia jucunditatis Prov. 16.24 They are as the honey-combe sweet to the soul and healing to the bones Truly the light is sweet and a pleasant thing it is for the eyes to behold the sunne Eccles 11.7 The Commeedians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life is sweet is a good comment upon this Text. But neither is that of the Psalmist to be pretermitted in its explication Gods word is a light to our feet and a lantern to our steps Fourthly truth is the power of God to the conversion of souls Fifthly truth is spiritually nutritive of the soul Painted fire will not burn Meat received onely in a dream will not nourish Imaginary truth Chimera's will not refresh and feed the soul Errour in the judgement is wont to side with perversnesse in the will and affections wickednesse in life and conversation Such is the destinie and lot of falshood If any doctrines not faithfull should be able to advance sanctitie Papists tenents concerning a possibility of fulfilling the Law and concerning merit should be they But we see it is quite otherwise no sect in the world is more defective in purity of life God although wont often to work good out of evil never cooperates with evil means which spoil him of his glory The Gospel is the bread of life pabulum animarum As it is the power of God to the conversion of sinners so likewise to the encrease of grace Sixthly truth is of an healing nature 2. In the next place Gods Ministers preach what