A discourse concerning Christ his incarnation, and exinanition. As also, concerning the principles of Christianity: by way of introduction. / By Meric Casaubon. D.D.

OF THE INCARNATION of CHRIST.

ANcient Philosophers that have written con∣cerning the nature of this Universe, ob∣serve this as a great mystery of nature, and a singular evidence of the power and wis∣dome of God (the author of nature) that whatsoever is commonly said to dye, or to perish, is by this death, or corruption (which they more properly call alteration) the cause of the production and gene∣ration of something else: whereby the course of this worlds generation in generall, is continued and main∣tained.

It may be applied (in some kinde) to this sacred sub∣ject and mystery of Christ his Incarnation. The fall and miscarrying of the first Adam, was the cause or occasi∣on at the least, of the second Adam. Had not the first Adam, (the first fruits of mankind, in whom the whole lump was either to be sanctified or polluted) sinned, and by his sin undone all that should come from him; the second Adam, Christ Jesus, according to the flesh, as the Scripture speaketh, had never been born; for there had been no need of him. For as for the conceits of some either ancient Hereticks, or later Schoolmen, who have maintained a contrary opinion, as neither grounded up∣on Scripture, nor any probability of reason, and gene∣rally

rejected by the more sober of all sides, I willingly passe by.

But on the other side, though the Incarnation of the Son of God, of all the works of God hath eminently the preeminence, yet we may not say or think, that therefore the first man sinned, or was ordained to sin, that the Son of God might be incarnated. For so wee should make God the author of sin, then which, no∣thing either in it self can be more detestable, or more contrary to true piety. God indeed to whom all things past, present & future are equally present, as hee foresaw from all eternity the fall of Adam, and in him of all mankinde; so did he from all eternity decree the In∣carnation of his Son for the restauratiō of man. Whence are those phrases of Scripture, that Christ (as a Re∣deemer)a was fore-ordained before the foundation of the world: that we wereb chosen, orc saved, (in Christ) be∣fore the foundation of the world; or, before the world began: and again, that Christ is thed Lamb slain from the founda∣tion of the world: though as for this last passage, I rather embrace their interpretation, (such hyperbaton's, as they call them, being very frequent in the Scriptures) who referre this from the beginning of the world, to the book of life (as Apocal. 17.18.) rather then to the Lamb slain: though I must professe against the reason that is given by some (as Ribera the Jesuite, upon the place) as though there were any absurdity or incongruity in the speech, being so justifiable by other parallel places of Scripture. But this foresight of God did no ways occasion, much lesse necessitate the disobedience of A∣dam, who as he was created with perfect freedome of will, so he might (had not he been wanting to him∣self)

have resisted the temptation of the Devill, and have continued in that innocency, to which, his hap∣pinesse and immortality was annexed. But it so fell out, that Adam used his freewill to his own, and all that should be after him, being descended from him, their ruine, and eternall confusion. Better it had been for him certainly, and better for all that had any de∣pendence of him, never to have been, (for I am not of their opinion that think any beeing better then no beeing) then to see himself at once stript of his hap∣pinesse and innocency: of the son of God, become the slave of the Devill: and besides his own personall mi∣sery, the occasion of so much evill unto others. Quan∣to autem non nasci melius, quàm numerari inter publico malo natos? how much more then quàm unum omnis omnibus mali causam extitisse?

Here a question offers it self; though we would be very cautelous of moving questions of this nature, where the Scripture it self is silent, too much curiosi∣ty in this kind having been the occasion of sundry blasphemies and heresies; yet because there is some ground for it in the Scripture, we may not altogether passe it by. The question is, Why God would permit Adam to sin, which he might many ways have preven∣ted, if he had thought fit.

The first answer is, because it became God well, (if this be not too bold a speech) to make good his own order, and to maintain his owne work. It had pleased God to endow Adam with a perfect free-will. He was furnished with sufficient grace to continue in∣nocent, and to withstand sin; but that grace was con∣ditionall; as be used it, as he liked it, he might either

improve it, or lose it. If therefore we must make a question of it, it is more proper to ask why God cre∣ated Adam with free-will, then why God did not hin∣der the sin of Adam, being so created. This very que∣stion much troubled ancient Philosophers, who had the bare light of reason and nature for their guide; Why God being so perfectly good, as they did ac∣knowledge him, would suffer sin and wickednesse in men and among men either at all, or so far to prevail. They commonly distinguish of severall degrees, or kinds of creatures with relation to goodnesse, by God created: the last kinde whereof (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is their word) are those, whose condition is to be mutable; to fall, and to rise again; sometimes to look upwards unto the fountain of good; sometimes to be swayed downwards by the contagion of the body, and deceit∣fulnesse of the world: and their determination upon the matter is, that neither the power nor the wisdom of Almighty God would, or could so much have ap∣peared, if this kind also (this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) had not been. What they say, being grounded upon no better autho∣rity, then humane ratiocination, will not much concern us, but to check our impiety, if neither reason, (com∣mended unto us with the advantage of such prece∣dents) nor religion, (grounded upon certain revelati∣on) can doe that in us, which bare and naked reason could in them; to make us, if not to plead for our Creator by strength of arguments; yet to acknow∣ledge him good and wise in all his ways, even beyond our understandings, and where our reason is at a stand.

Another reason is given, because God having in him∣self predetermined the redemption of collapsed man∣kind

by the Incarnation of his Son, he therefore left Adam to the liberty of his will, and the Devill of his malice, because no other way can be conceived how he might more effectually have demonstrated and revea∣led at once, unto men and Angels the infinitenesse both of his goodnesse and of his justice: as we shall have occasion afterwards to shew more at large.

Adam then (and in him humana natura, or mankind in generall) being so created by God, and through the temptation of the Devill, and his own wretchednesse (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Greek Fathers usually call it, that is, loose∣nesse and remisnesse of the minde, accompanied with care∣lesnesse and security) so lapsed; it pleased Almighty God in the depth of his goodnesse and wisdome, to appoint his restauration by the Incarnation of his Son, that eternall Word, by whom he had made, as all o∣ther things, so man particularly: that is, That his Son, coeternall with him, and from all eternity (by an in∣comprehensible mystery) begotten by him, should in the fulnesse of time be made flesh: that is, assume the nature of man unto himself, into a perfect Union (but without mixture or confusion) of two natures in one person: that so united, and so incarnated, he might offer himself, by his Passion, (Christ, as God & Man, though not in his Deity, suffering) unto God, his Fa∣ther, as a sufficient ransome, in his strictest justice, for the sins of all men: to the end, that whosoever should beleeve in him so incarnated, and by a lively faith lay hold on the merits of his death, might not perish, but as a true member of his mysticall body, might have in him everlasting life.

How Christ, the eternall Son of God, came to be the

son of a woman, as it doth deeply concern us not to be ig∣norant of what the Scriptures have revealed unto us a∣bout it, so to goe beyond that, I conceive no lesse dange∣rous. The Scriptures say, as we have it in our Creed, that he was conceived of the holy Ghost, & born of the Vir∣gyn Mary: and the words of the Angel to the blessed Vir∣gin are known, The Holy Ghost shall come upon thee, & the power of the Highest shall overshadow thee; therefore also that Holy thing that shall be born of thee, shall be called the Son of God. If any man venture beyond this in discoursing the manner, how; I dare not follow him. It is observed, (and observable indeed) that in this mystery Christ is not so properly said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, begot∣ten; (though that word also be used sometimes (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, made: as not begotten of the substance or es∣sence of the Holy Ghost, (as ordinarily children are of the substance of their fathers) but made by the power of the Holy Ghost, of the substance of the Virgin Ma∣ry onely. Whereupon ancient Fathers were wont to say, that as Christ in regard of his eternall generation is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, without a Mother; so in regard of his temporall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, without a Father. There is good use of this observation against those hereticks of old, and the Anabaptists of later times, who though they could not agree among themselves, how Christ came to have a body, whether true, or imaginary, and the like; yet agreed in this, to deny that he was made of the substance of a woman.

This is the mystery of which we may truly say, that it is The chiefest of the ways of God. That the justifica∣tion of any one sinner, is a greater work then the Cre∣ation of the world in generall, is by many maintain∣ed,

and divers reasons are given for it. I durst not un∣dertake for the solidity of all those reasons (those ex∣cepted, that are drawn from this very particular of Christ his Incarnation) that are given: but certainly this mystery of the Son of God his Incarnation, is so transcendent a miracle above all other miracles of the world, whether Creation, or any other, as that wee may justly doubt, whether he truly beleeve it, or ever took it into serious consideration, who in comparison of this, doth admire any thing else. For as for those things that are commonly most admired, and for the wonderfulnesse by divers thought incredible, if a man shall rationally consider of them, they will not so ap∣pear in very deed. It is the saying of an ancient Father, (one of the most learned and rationall of those times) that there is but one true miracle in the world, and that is, an Omnipotent God. Having instanced in some one particular, which among the many strange sights of this world, he thought might seem as strange as any; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he; a miracle above a mi∣racle: and presently, (upon better consideration, as it were) he doth correct himself. And yet I dare say (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that the miracle, is no miracle: For God, to whom al things, that he can think convenient, are easie, being the author, (or, workman) we have much reason to glorifie the author, but no reason at all to wonder at the matter. He gives the reason in another place: That any thing should be, (whether by generation, or creation) whereof a cause (God, that is, the supream cause) can be given, right reason will easily allow of. But that any thing should bee without a cause (as God onely is) no reason can comprehend.

And indeed this Omnipotency of God some Heathen Philosophers have acknowledged, and expressed it very well, likening it to the power of the soul over the members of the body, which members upon the least inten∣tion, or intimation of the mind turne and move with all readinesse and faci∣lity. Now God, said they, is the soul, or mind of this Universe, all parts and parcels whereof are at his beck, and disposall, to be turned into any shape or form at his pleasure, with as much ease and facility, as the members of our bodies are swayed by the mo∣tions and commands of our minds. This therefore granted, that there is a God, and he (as in reason it will be supposed) omnipotent, all things that imply not contradiction (for such rather argue weaknes, then power) to such a one must needs be of equall facili∣ty. It is the fashion of men to wonder at those things onely that are not usuall: that is, (as I intend it here) that are not, or happen not according to that order or course of nature, which Omnipotent God in his wisdome thought fit at the beginning of the world to establish. And indeed as God did not establish that or∣der at the first for nothing; that is, to break it without some extraordinary cause: so there is no reason that those things should easily be beleeved, which are con∣trary to the ordinary course of nature; untill certain e∣vidence, or divine revelation (the best evidence) en∣force our faith. But if those things be considered in themselves with relation to the power of God, no so∣lid

reason can be given; why, for example, it should be more strange or incredible, that men (as by ancient Heathens, as well Philosophers, as others, they were ge∣nerally conceived to have begun at the first) should spring out of the earth, as plants and trees; then to be propagated, as they are, by way of generation; in the right and rationall consideration whereof so many particulars, so wonderfull and so incomprehensible to humane reason, offer themselves, that the ablest Natu∣ralists the world hath had, as well Heathens, as others, have freely acknowledged their ignorance, and weak∣nesse of understanding, and have been excited (some of them) to praise and glorifie God for his wonderfull works, as Galen doth in divers of his writings, upon this occasion. And certainly had it been so, that ano∣ther way of propagation (as it is conceived by divers An∣cients, that another way would have been, if man had not sinned) had been established by God; I am of Justin Martyr his opinion, that this way, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.) if then proposed to any mans consideration, would have seemed as incredible and impossible, as whate∣ver, in that kind, is proposed to our beleef as Christi∣ans Hence it is that the Apostle where he discourseth of the resurrection of the dead, (at the possibility of which so many stumbled) he appeals to approved ex∣perience of things naturall, Thou foole, saith he, that which thou sowest is not quickned except it die. And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may be of wheat, or of some other grain. But God giveth it a body, as it hath pleased him, and to e∣very seed his own body.

But this mystery of Christ, the Eternall Son of God,

his Incarnation, is quite of another nature. That which in other things doth, or may satisfie a rationall man, here it encreaseth the wonder, and makes it more incredible. Ye doe erre, saith Christ to some that could not beleeve the resurrection of the dead, not knowing the Scriptures, nor the power of God. But here the more we know the power of God, the fuller and perfecter ap∣prehension we have of his Greatnesse, & Omnipotency, the more incredible may this mystery seem unto us. Holy David in the 143. Psalm, but upon occasion of a tempo∣rall deliverance, the hurtfull sword, in the 9. verse) with admiration fals into this consideration, Lord what is man that thou takest knowledge of him, or the son of man, that thou makest account of him? And in another place, the consideration of the world, and works of God, ex∣pressed this sweete and devout ejaculation from him, When I consider the Heavens, the Moon and the Stars which thou hast ordained: What is man that thou art mind∣full of him; and the son of man that thou visitest him? But Lord, may we say, Thou, Who coverest thy self with light as with a garment: who stretchest out the Heavens like a Curtain: Who laidst the beams of thy chambers in the waters; who makest the clouds thy charet; who walkest upon the wings of the wind. Who hast measured the waters in the hollow of thy hand; and meted out Heaven with thy span; Before whom all nations are as nothing; yea, lesse then nothing and vanity: Thou, who saidst, Let there be light, and there was light: Let the Firmament appear, and it did appear; the waters flow, and they did flow: Who as thou didst at the first make Heaven and Earth, and all that in them is, with a word of thy mouth; so canst with the least blast reduce them all

to their first Chaos and nothing: What is man, that for his sake thou wouldst be made man: that ever, for man's sake, it should be said of thee, Hee hath no forme nor comelinesse: He is despised and rejected of men: a man of sorrows, and acquainted with grief: or ever Thou shouldst have occasion to say of thy self; The Foxes have holes, and the birds of the aire have nests: but the Son of man hath not where to lay his head?

I wonder not if the Prophet say, Who hath belee∣ved our report? never had infidelity (were it not for divine revelation) a more plausible colour. Hereup∣on some inferre wittily, that the incredibility of this mystery should (if rightly considered) make it the more credible. For, say they, such goodnesse doth best be∣come an infinite Omnipotent God, so great and so ex∣cessive, as for the very greatnesse, it should not seem credible. But to this must be added, (to make the Ob∣servation more solid) that as God is infinite in all that he is; so more particularly and peculiarly, in love and goodnesse: because love and goodnesse, (if there be any impropriety in the speech, it must be excused, because we cannot otherwise speak of God, but im∣properly) are his very nature and essence. As ratio∣cination, (say the Schoolmen) is the proper nature of man, sic ipsa natura Dei est essentia bonitatis. For which they refer us, to their supposed Dionysius Areopagita: But why not rather to Saint John? Doth not Saint John upon this very occasion of Christ his Incarna∣tion positively say, that (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) God is love? He that loveth not, (saith he) knoweth not God; For God is love. In this was manifested the love of God towards us, be∣cause that God sent his onely begotten Son into the world,

that wee might live through him.

Of the love of men towards their own children, what admirable effects and operations upon extraordinary emergent occasions it hath had in divers, much might be said out of ancient and later stories: much more, and more wonderfull, (because grounded upon na∣ture onely; whereas that of man, upon reason and pi∣ety also) of the love of dumb creatures towards their young ones; whereof Poets, and Naturalists that have written of their nature, treat at large, and give many instances. Now upon this, Salvian (an ancient Father, Presbyter Massiliensis, by his title; but styled by Genna∣dius, Episcoporum Magister) inferreth thus: (it is upon another occasion, Gods Providence; but it is applied by himself to this subject of Christ his Incarnation) Deus ergò qui etiam minimis animantibus, &c. that is, God therefore who even in the least creatures, (as Ants and Bees, spoken of before) hath planted this affection to∣wards their own, how can it be that he should bereave him∣self of it? Especially, when all love of good things in us, proceedeth from his good love. For he is the source and fountain of all things: and because in him (as it is writ∣ten) we live, move, and have our beeing; from him there∣fore we have derived this affection, whereby we embrace those that are our own. For all the world, and all mankind, are resemblances, (or evidences) of their Creator. And there∣fore by this affection wherewith we embrace (pignora no∣stra) those that are our own; he would have us to know how much he loveth (pignora sua) those that proceed from him.

In a mystery therefore of this nature, so far excee∣ding the capacity of man, as that the weakest and wi∣sest

of men, beyond what is revealed by God him∣self, are as the tallest and lowest statures to the height of the highest heavens; and again, a mystery of so much importance to us, so much partly by professed Infidels openly contradicted and opposed; and partly by cunning Hereticks sophisticated and depraved; it doth much concern every syncere Christian to be well furnished and provided of such principall clear texts of Scripture, as the wisdome of God hath provided unto us to that end; not so much to satisfie our un∣derstandings, as to settle our faith and our beleefe. Three speciall branches of this great mystery there be, about which the curiosity and infidelity of men hath especially stumbled, and wherein it doth mainly con∣cern all true Christians to be well grounded: which are, 1. The Deity; 2. The Humanity (two natures in one Person) of Christ; and 3. The Merit and Pro∣pitiation of his bloud. Concerning these, taking them severally in the order by us proposed, wee conceive these places of Scripture, taken in themselves with that light onely which being thus joyned and put together, they do afford and hold forth to one another, without any further glosse or comment, to be very full, preg∣nant, and satisfactory.

First, concerning the Deity of Christ, these pla∣ces:

Behold, a Virgin shall be with childe, and shall bring forth a Son, and they shall call his name Emmanuel, which being interpreted is, God with us.

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning

with God. All things were made by him, and without him was not any thing made that was made. In him was life, and the life was the light of man.

Therefore the Jews sought the more to kill him, not one∣ly because he had broken the Sabbath, but said also that God was his Father, making himself equall with God.

Whose are the Fathers, & of whom as concerning the flesh, Christ came, who is over all, God blessed for ever. Amen.

Who being in the forme of God, thought it no robbery to be equall with God.

And without controversie, great is the mystery of godli∣nesse: God manifest in the flesh, &c. Looking for the bles∣sed hope, and the glorious appearing of the great God and our Saviour Jesus Christ: Who gave himself for us, &c.

Secondly, concerning his humanity, or humane na∣ture, these:

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the onely begotten of the Father) full of grace and truth.

Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh.

But when the fulnesse of the time was come, God sent forth his Son, made of a woman, made under the Law.

For there is one God, and one Mediator between God and man, the Man Christ Jesus.

For as much then as the children are partakers of flesh and bloud, he also himself likewise took part of the same, that through death he might destroy him that had the pow∣er of death; that is, the Devill.

For verily he tooke not on him the nature of Angels, but he took on him the seed of Abraham. Wherefore in

all things it behoved him to bee made like unto his bre∣thren, &c.

Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh, is of God. And every spirit that confesseth not, &c.

Thirdly, that Christ offer'd himself as a Propitia∣tion for our sins, these:

Even as the Son of man came not to be ministred unto, but to minister, and to give his life a ransome for many.

The next day John seeth Jesus comming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

For God so loved the world, that he gave his onely be∣gotten Son, that whosoever beleeveth in him should not pe∣rish, but have everlasting life.

Take heed therefore unto your selves, and to all the flock, over the which the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood.

Being justified freely by his grace, through the redemp∣tion that is in Jesus Christ: Whom God hath set forth to be a propitiation, through faith in his bloud, to declare his righteousnesse, for the remissi••n of sins that are past, through the forbearanc•• of God.

But of him are ye in Christ Jesus, who of God is made un∣to us Wisdome, and Righteousnesse, and Sanctification, and Redemption.

But Christ being come an high Priest of good things to come, &c neither by the bloud of goats and calves; but by his own bloud he entred in once into the holy place, having obtained eternall redemption for us. For if the bloud of

buls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the bloud of Christ, who through the eternall Spirit offered himsel without spot to God, purge your con∣science from dead works, to serve the living God?

For then, &c. but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

Who his own self bare our sins in his own body on the tre••, that we beeng dead to sins, should live unto righte∣ousnesse; by whose stripes ye were healed.

I said before, my purpose was not to encounter ad∣versaries here, but to comfort and confirm them who stood unshaken in the same precious faith, (to use Saint Peters words) upon which precious faith the Church was first founded, and which by the succession of so many ages hath been continued and derived unto us. Otherwise we might and must have taken notice of many more places; and not content our selves with passages and testimonies of the New Testament only, but ground especially upon prophesies of the Old: as also have taken notice of many false glosses & interpre∣tations, whereby the adversaries have endeavoured to elude the clearest testimonies of either; whether Old or New Testament: all which could not be without much more discourse, then I can allow my selfe at this time. Of prophesies, there is not any that hath either more troubled the obstinate Jews; (as appears by their writings) or converted more of the more candid and ingenuous among them, then the fifty third Chapter of the Prophet Esay: which whole Chapter both as a precious cordiall to them that are

wounded in spirit; and an excellent antidote against the danger of all spreading infection of unsound do∣ctrine in this main fundamentall, deserves to be com∣mitted to memory; or at least often to be read and pondered by all prudent and wary Christians.

There be some texts of Scripture concerning this high and sublime mystery, which by them that are not well grounded, without some precaution, may easily be mistaken. We are taught by the Scriptures and true analogy of faith, that the Word is so united unto our flesh, the nature of God unto the nature of man, as that both make but one person: though but one per∣son, yet so neverthelesse, that as the natures themselves, so the properties of both, remain, distinct, unpermixed, unconfused. But this though in the truth and reality of the thing it bee perpetuall and immutable, yet in verball expressions it is not so precisely observed. There is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (as they commonly call it) that is, a communication of idioms and properties, in words and speeches, sometimes used. Ancient Fathers call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) a communication not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of properties; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of names or words. S. Cyrill useth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, appropriation; and Da∣mascen (besides other words, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the like) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, about the right interpretation of which word there is some controversie amongst the Learned. These kinde of expressions, however called, have bred great disputes and occasioned (as much as any thing) that dolefull division between us, and those Protestants commonly called Lutherans, they contending, that this communication of properties is not verball onely, but reall: whereupon they inferre strange conclusi∣ons.

The truth is, as some moderate learned men (of this side especially) state the businesse, the controversie it self may seem rather verball, then reall: not such at least, as should disturb the peace of the Church, so much as it hath done. But we will not meddle with controversies. For the better understanding of the Scrip∣tures in this sacred subject, I finde five rules, or pro∣positions collected out of them: or rather the severall ex∣pressions, and modos loquendi there used upon this argu∣ment, digested and reduced into five heads, or rules. They are such as every body needs not, I know; but such as every body is very well capable of, and there∣fore I shall the more willingly insert them here.

The first is, some things are spoken of Christ in the Scriptures, which must be understood of his divine na∣ture onely; as, Rom. 9.5. Christ, who is over us all, God blessed for ever. John 8.58. Before Abraham was, I am. Heb. 1.2, 3. By whom also he made the worlds. Who being the brightnesse of his glory, and the expresse image of his Person, and upholding all things by the word of his power: and other like places.

The second is, Some things are spoken of Christ, which must be understood of his humane nature onely; as, Luke 1.31. Thou shalt conceive in thy womb, and bring forth a Son, and shalt call his Name Jesus. Luke 2.52. And Jesus increased in wisdome and stature, and in favour with God and man. Matth. 26 39. Neverthelesse, not as I will, but as thou wilt; and the like.

Some, at first hearing, may think that those speeches, Matth. 20.23. (But to sit on my right hand and on my left, is not mine to give; but it shall be given to them, for whom it is prepared of my Father) and Mark 13.32. (But of that

day and that houre knoweth no man, no not the Angels which are in heaven, neither the Son, but the Father) should bee referred to this head or rule. Certain enough it is that of the Ancients not a few did so understand them as spoken by Christ of himself, not as God, but Man. But most Interpreters expound them otherwise, and shew reasons why that exposition, as contrary to other places of Scripture, cannot stand. The truth is, they are diffi∣cult pl••ces, as may appear by the diversity of expositi∣ons. But I will not make it my businesse here. This ca∣veat I thought would not be amisse, which is all I in∣tended.

The third is, some things are spoken of Christ, which must be understood of his Person onely, not of either of his natures particularly; as, Matth. 17.5. This is my beloved Son, in whom I am well pleased; hear ye him. Eph. 5.23. Christ is the head of the Church, and he is the Saviour of the body. 1 Tim. 2.5, 6. One Mediator between God and man, the Man Christ Jesus. Who gave himself a ransome for all, to be testified in due time: and the like. To this head are referred all such as concern Christ his Office. For Christ is not our Mediator, but as he is both God and Man. It were grosse blasphemy to say, (in property of speech) that the divine nature of Christ did suffer; but that he suffered as God and Man, we must beleeve; the consideration of his divinity concurring with the sufferings of his humane nature, to make them availa∣ble.

The fourth is, Some things are spoken of Christ as God, which must be understood of his humane na∣ture onely; as, 1 Cor. 11.8. For had they known it, they would not have crucified the Lord of Glory. Acts 20.28.

Feed the Church of God, which he hath purchased with his own bloud.

The fifth is, Some things are spoken of Christ as Man, which must be understood of his divine nature; as, John 3.13. No man hath ascended up to Heaven, but he that came down from Heaven: even the Sonne of Man which is in Heaven. Matth. 9.6. But that ye may know that the Son of Man hath power on earth to forgive sins, &c. Joh. 6.62 What and if ye shall see the Son of Man ascend up where he was before?

There is some difference between us and the Luthe∣rans whether in these passages of the two last rules, (the 4. and the 5.) the idiomata, or properties of one nature should be said to be communicated to the other nature; or rather (as we maintain) to the Person. The conse∣quence of this difference, if neerly sifted, may be some∣what; but otherwise (we acknowledging the reality of this communication of idiomes, in the Person; and they so bounding and expounding that communication which they maintain, as that the properties of both na∣tures may still continue really distinct) there appears to me but little necessity of such quarrelling about it.

To these rules of distinctions, the Scripture it selfe in direct tearms, or by formall precedents doth some∣time lead us: as S. Peter in those words, (speaking of Christ) being put to death in the flesh (1 Pet. 3.18.) and suf∣fered for us in the flesh: (Ibid. 4.1.) and the same Peter, Chapter 2.23. Who his own self bare our sins in his bo∣dy (not, in corpore proprio, or, suo ipsius; but, in corpore suo, as both Beza, and the Vulgar; which I conceive more proper, though it be in the Originall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) on the tree. So S. Paul, Which was made of the seeed

of David, according to the flesh, Rom. 1.3. and Chap. 9.3. to the same purpose, Of whom, as concerning the flesh, Christ came.

I finde that most who have written of this subject, both Schoolmen and others, take into consideration the necessity of Christ his Incarnation, or as some pro∣pose it, of his satisfaction, for the reparation of mankind: Some also insist much upon it, as a main circumstance. This puts a necessity upon me, of saying somewhat of it, who otherwise could have rested well satisfied in the simple knowledge of that way of salvation, which the wisdome of God hath pitched upon, with those con∣siderations which himself in his holy Word, hath re∣commended it unto us with, without going so high, as the consideration of the possibility of another way.

But since I may not altogether omit it, my first care shall be rightly to state the question; which is not, Whether the reparation of mankind, and thereupon the Incarnation of Christ was absolutely necessary: that Christ would have been incarnated, though man had not sinned, hath been, I know, the opinion of some; but that the reparation of man being falne, was absolutely ne∣cessary, not of any, that I remember: Neither is this the question, Whether upon a supposition, that satisfa∣ction must be had, any other true and proper satifacti∣on could be found, but in, and by Christ; which is a point handled bya divers of the Ancients, who give sundry reasons grounded upon the Scripture, that it could not; and hathb lately by some of eminent worth and ranke, more accurately been discussed and proved: but, this supposed, that God after the fall of Adam ha∣ving a purpose to restore mankind to its former, or a

better state both of innocency and felicity, whether he might not have brought it about any other way then by the Incarnation of his Son: or thus, (for it comes all to one, and so it is proposed by some) Whether God can forgive sins without a proportionable satisfaction; this is the question intended hereby us.

This speculation was first occasioned by the objecti∣ons and scruples of ancient Heathens, who as they li∣ked well to heare of Gods mercy in generall, so they could not (many of them) digest, that the Almighty should be put to such shifts, and stoop so low, (as they interpreted it) for the execution of it. Most ancient Fa∣thers and Writers, that I have observed, resolve the question affirmatively, that it was very possible to God, either some other way; or without any at all, by his bare will and pleasure. So, not Athanasius, and Augu∣stine onely, who are cited by learned Hugo Grotius in his Treatise De Satisfactione; but S. Cyprian also, (or who∣ever is the Author of that excellent piece De cardinali∣bus operibus Christi) Origen, Theodoret; Leo, and Gregory, two Popes, for their singular worth and piety, surna∣med Great.

Theodoret having first shewed how many things God had made for mans sake, and thereupon inferred how well it became him to restore them being faln, for whom such store and plenty, in Heaven and in Earth, was ap∣pointed and provided; and so proceeded in his discourse to the Incarnation of Christ, goes on thus: It was very easie for him without this veyling of himself with our flesh to have wrought this salvation of mankind, and by his bare will not onely to have destroyed the power of death; but sin also, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the mother of death; and the begetter

of sin, that mischievous spirit; the one to have altogether abolished; and the other, to have driven from the earth, and confined to his after a short season appointed habitati∣on, [eternall] darknesse. But it was not the will of God in this to manifest his absolute power; but the justice and equi∣ty of his providence, (or, wisdome.)

Origen, (whom I mention for his antiquity, though not always to be followed in his opinions) upon this ar∣gument, because the question proposed by Celsus the Heathen was not, whether any other way in generall; but particularly, why not such a way rather; he con∣tents himself to shew the impertinency of the questi∣on; and that the way by Celsus proposed, was not ei∣ther to the Providence of God, or to the nature of man, so sutable and convenient: but of the possibility in ge∣nerall, as he doth not deny it, so neither doth he per∣emptorily affirm it. He doth not; (not there at least) but others doe; and their determination of the matter is embraced by the Schoolmen, Peter Lombard, and Tho∣mas Aquinas, and others: by Protestants also, Zanchius, Polanus, Peter Martyr, Paraeus: and many more, I be∣leeve. Gerardus, and most of the Lutheran party, hold the contrary opinion; and not they onely, but of our side also some not of the obscurest.

For my part, in reverence to God and his truth free∣ly to deliver my minde, leaving others to the liber∣ty of their own judgements, I must professe that I can∣not satisfie my self, how it can stand with the duty and humility of mortall men, who can give so little ac∣count of our selves, (either of our souls or bodies) to attempt the sounding of such an abyssus, such a bot∣tomlesse Ocean, as either the Power or the Mercy of

Almighty God and out of physicall or metaphy∣sicall speculations (for such I account all in this kinde, that are not apparently grounded upon divine autho∣rity) so peremptorily and positively to determine how farre either can goe. I tremble to think what hapned to the Bethshemites, for offering to pry into the Ark, the Mercy-seat of God. Of all things in the world, I would not abridge the Power of God in point of Mercy, whereof there is so much need in the world. If God himself doth limit, I adore his judgements, and sub∣mit with all humility. Where he doth not, I will not certainly: no authority of mortall man, no subtilty of humane wit shall perswade me to do it. Earthly Kings and Princes will not endure their Prerogative should be scanned by every Subject; not by any perchance, if they could help it: and good Kings will esteeme mercy the best part of their Prerogative. Owe wee not then so much respect to the King of Kings, the Omnipotent Creator of all things, who from his high∣est Throne beholdeth the Inhabitants of the earth (Kings and Monarchs, as well as others) as so many worms or grashoppers, as to leave him the power and Prerogative of his Mercy indisputed; free and unboun∣ded? That any who was not a God, should take upon him to forgive sins, was once we know thought blas∣phemy: (Mark 2.7.) how shall it not be some spice of blasphemy, to bereave God of this power, except God himself in his revealed Word doth expresly disclaim it?

We see in the Gospel, when the Disciples upon the words of their Master, that it is easier for a camel to goe through the eye of a needle, then for a rich man to enter

into the Kingdome of God, began to infer (as probably enough they might) that none therefore, or very few, (for so must their words, not pertinent otherwise, be understood: most men being either rich, or covetously seeking after riches; which comes all to one) could be saved; Christ himself teacheth them in such cases, not to judge rashly, but to remember the power of God: With men, saith he, this is unpossible; but with God all things are possible. By which words Christ seemeth in some manner to justifie their inference in point of hu∣mane ratiocination; (for that men cannot save them∣selves or be saved by other men, whereof no question was made, is not it that Christ acknowledges here im∣possible with men) but to disallow of humane ratioci∣nation in things of this nature.

But now on the other side, if any pretend Scripture (as most doe) for their opinion, I answer; If clear Scri∣pture, (as in such points would be requisite) how come so many, both ancient and late, so well versed in them, so able to judge of them, to be of another opinion? If doubtfull and disputable, then in such a case that comes so neer to blasphemy, (without good warrant from God himself) I hold the affirmative, as more plausi∣ble, so safer every way.

To passe by therefore their arguments which are drawn, as was said before, most of them from meta∣physicall speculations, which I desire not to meddle with; I will onely take notice of some considerations insisted upon by some of them to make their opinion more plausible, if not necessary.

The first is, that to beleeve the possibility of mans restauration, either without any satisfaction at all, (by

free pardon) or any other way of satisfaction, (if any o∣ther way can be, which as we said before, we doe not conceive) is to undervalue the benefit and high price of this holy Dispensation. It is certain, the apprehensions of men, though their end, to glorifie God, be the same, may be different; and a difference of apprehensions may make a difference of opinions, though tending to one end. I join with them therefore in their main drift; but I doe not conceive that any man who really be∣leeves an impossibility (grounded upon Gods revealed Word) of any mans salvation without Christ, needs any other motive to induce him to set a right price up∣on this miraculous work, then the consideration of his own, and every mans happinesse thereon depen∣ding.

It is, secondly, further objected, that this opinion may seem to savour, or at least, to favour Socinisme; who ea∣gerly plead against the necessity, & make it an argument against the truth of Christ his satisfaction. But sure∣ly, the way to deal with Socinians, is not by such rea∣soning. God be praised, we have a more sure way, and that is the way of divine authority. If that doe it not, it is to be feared, weaker proofs, which not without much probability may bee contradicted, will rather confirm them, then convert them. What Saint Au∣gustine saith in a place upon another occasion, would be considered upon this, Metus est ne cum saepe subruun∣tur, quae firmissimè statura et mansura praesumimus, in tantum odium vel timorem rationis incidamus, ut ne ipsi quidem perspicuae veritati fides habenda videatur; that is, It is to bee feared, that when men shall see those reasons, which they once grounded upon as firm and stable, easily

and familiarly overthrown, they fall at last into such a hatred or suspition of reason, that even the most undoub∣ted truths shall not be beleeved.

I am therefore much pleased with Balth. Meisnerus (a Lutheran) his prudent moderation in this point, who in his Disputations against the Socinians, upon such grounds of reason as are ordinarily insisted upon by o∣thers, having said as much as can with any colour be said for this necessity, concludes his Disputation in these words: [Hitherto, why God could not without some preju∣dice to his Omnipotency pardon sinners without some satis∣faction, hath been shewed. But that we should enter into this dispute with our adversaries, is not so absolutely necessary; because thereby we are forced to enquire into the reasons of the divine counsell, which ought not to be. Gods revelati∣on of his divine will by his Word ought to suffice us, where∣by he declareth, that without the price and merit of his Son, as a Mediator, he will not forgive sin, because he hateth it, and for it, is angry with sinners. That it is so, therefore let us beleeve, and that [by this kind of satisfaction] the divine Omnipotency is no ways impaired, because both those are affirmed by the Scriptures, though we cannot render a reason of all the counsels of God. These things ought rather to be admired, and with thankfull hearts extolled, then with nicenesse and curiosity sifted and discussed.] He repeates the same, though in other words, as fully in the 105. Paragraph of the same Disputation. And in the 89. commends this Canon: Quid Deus circa salutem no∣stram faciat, non ex rationibus de possibili colligendum, sed ex solis Scripturis addiscendum est.

But doth not the Scripture plainly fay, (I take notice of this objection, because the phrase doth often occur,

& may trouble them that are not so expert) that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, opor∣tebat: Christ ought to suffer such & such things? Are not Christ his own words, John 3.14. As Moses lifted up the Serpent in the Wildernesse, even so must the Son of man be lifted up; Must? yes, it is the Scripture phrase, but more full in other places; as Luke 24.44. These are the words which I spake to you, while I was yet with you, that all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning me. And again in the next words, Then opened he their understanding, that they might understand the Scriptures, And said unto them, Thus it is written, and thus it behoved (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the same word as before) Christ to suffer, and to rise the third day from the dead. By which and other like places it doth clearly appear, that this must, hath re∣lation meerly to the predictions of the Old Testa∣ment concerning Christ, whether by words; or, (as that of the Serpent lifted up in the Wildernesse) by types. God therefore having long before not onely preordained, but also by severall Prophets foretold the sufferings of Christ, it was not onely expedient, but (in this respect) absolutely necessary, that all things should fall out accordingly; For It is easier that hea∣ven and earth should passe, then one tittle of the Law to fail, Luk 16.17. Now that which made Christ so often to presse the Scripture to the Jewes, was to convince them by their own principles, that whereas they pro∣fessed much zeal for the Scriptures, they might know that those very Scriptures, which they were so zealous for, were the very ground (in some sense) both of his doctrine, and of all that hapned unto him. For other∣wise, to consider the things in the order of their na∣ture,

those things did not (so properly) happen to Christ, because they were foretold; but because they were so determined by God from all eternity, therefore they were first foretold, and afterwards hapned according∣ly, Act. 4.28.

Laying therefore aside this absolute necessity, as not grounded (for ought we could ever finde) upon any Scriptures, and as we conceive of dangerous conse∣quence; we may with lesse danger, and no lesse edifi∣cation, we hope, take notice of such reasons or consi∣derations, as the wit of man can reach unto, by which this counsell of God (Dispensation or Oeconomy the Ancients usually call it) in a rationall triall, if need be, may be maintained convenient or plausible; though in∣deed most of these considerations be grounded upon Scripture, as will appear. But they must first be fore∣warned that are not so throughly acquainted with the tearms belonging to this subject, that in this particu∣cular consideration of the necessity or expedience of Christ's Incarnation; in the word Incarnation (as often besides) is presupposed to be included the Passion also, as the principall end of it: according to that of Christ, John 12.27. Father, save me from this houre: but for this cause came I, unto this houre. For so I conceive the words should be distinguished, and interpreted, But for this cause came I; (into the world, that is, according to that of the Apostle, This is a faithfull saying and worthy of all acceptation, that Christ came into the world to save sin∣ners, 1 Tim. 1.15.) unto this houre; that is, that I might suffer for sinners.

The first and chiefest reason will be, that God chose this way, as the most convenient to manifest his love

to mankind: according to that of Christ in S. John, So God loved the world, that he gave his onely begotten Sonne, that whosoever beleeveth in him should not perish, but have everlasting life. This consideration is not onely men∣tioned often in the Scripture, but also set forth & com∣mended unto us by severall circumstances, all very considerable to make us the more apprehensive of it. See John 15.13. Rom. 5.6, 7, 8. 1 Joh. 4 9, 10. Now of this manifestation of his love in such an extraordinary way one main end was, the more powerfully to draw ours to himself, and to withdraw it from the love of the world: which two are inconsistent. See 2 Cor. 5.14, 15. Jam. 4.4. John 1. Ep. 2.15, 16, 17. This is the main consideration that hath made so many Martyrs.

A second consideration might be, the better to ma∣nifest his justice, and his extream antipathy (if we may so speak) to sin: thereby also (from the consideration of this antipathy in God) the more powerfully to draw us to the love of goodnesse and vertue; and to a true hearty detestation of wickednesse. Whence, as I take it, especially it is, that according to the Scripture phrase, all impenitent sinners, who professe godlinesse, but shew not the power of it in their lives and conver∣sations, are styled Infidels, or unbeleevers, as being alto∣gether impossible, that they that truly beleeve, or have a true apprehension of this great mystery of godlinesse, should continue in ungodlinesse.

A third consideration was certainly, that Christ might by his example work upon us the more effe∣ctually to imitate him, as in other things, so especi∣ally in his humilitie, the most proper vertue of Chri∣stianity, and without which all profession of Christi∣anity

is but delusion and imposture. But of this more in its proper place afterwards, in the consideration of his Exinanition.

To these, divers others might be added, but either not so pertinent, or such as might be reduced to these. Even of these that we have set down, if a man be dis∣posed to multiply questions, it may be asked, whether by some other cause, or way, such ends and such ef∣fects might not have been contrived and compassed. There is no end of such curiosity; but as no end, so as little fruit.

There is nothing among men so generally recei∣ved or approved in the ways and works of God, but such as are bold, and self-conceited, may easily except against, and think they might have mended it, if they had had the ordering of it. So that in the conclusi∣on, we must either sink our selves into Atheism (then which in other respects and considerations, nothing can be more contrary to sense and reason) or be forced to acknowledge that it is against reason to discredit the revealed will of God, because we see not sufficient reason for his will. It was an excellent resolution of Socrates, who when he had learned from Anaxagoras, (who therefore was surnamed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (that is, Reason, or Vnderstanding) was the cause of all things, resolved he would trouble himself no longer to seek the naturall cause or reason of every thing, but rest in this fully satisfied, that since Reason was the supream cause, all things must of necessity, both in respect of the generall, and of every particular thing, be for the best. He was in the right certainly, and till we come to that, our scruples will never be at an end.

Yet one reason or consideration more I find expres∣sed in the Scripture, which must not be omitted; which is, that by this mystery so contrived and brought to passe (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the manifold wisdome of God might be made known both to Angels and to men. Vnto me (saith Saint Paul, his words are full of weight and holy vigor) who am lesse then the least of all Saints is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ: And to make all men see what is the fellowship of the mystery, which from the be∣ginning of the world had been hid in God, who created all things in Jesus Christ: To the intent that now unto the Principalities and Powers in heavenly places might bee known by the Church the manifold wisdome of God.

This manifold wisdome of God, though it be ob∣servable in all the particulars of this great mystery from the first Conception to the Ascension; yet it is most eminently discernible in the circumstances of his Pas∣sion, as the main part of the story. Should a man col∣lect into one the severall observations of ancient Fa∣thers and other Writers in this kind, it would arise to a considerable bulk: and though it cannot be denyed that in so many, some may be found which may sa∣vour more of wit, then weight; yet those ought not to be any prejudice to the solidity of the rest: of which kind there will be enough found to fill the most stu∣pid, if not extreamly dulled with prophanenesse and infidelity, both with delight and with admiration. I have not proposed to my self so large a scope, neither am I at this time furnished for that purpose. Some∣what of this kind to the Incarnation more particular∣ly, or at least, to the mystery in generall, relating, we

have here collected and set down.

First, that as all things were at the first created (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) by the Word, (called in the Greek Logos) so by the fame Word, the restauration of mankind also, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the logicall creatures, as Philosophers call them) should bee.

Secondly, that as by the transgression of one man, all were made guilty; so by the righteousnesse of one, all might be acquitted.

Thirdly, that as pride and infidelity were the two principall causes of Adams sin, and by it, of the ruine of mankind; so faith and humility should bee the means of his restauration. Once man in the pride of his heart attempted to be like unto God: and God by a mystery of humility became like unto man, that he might exalt man to a neerer degree of likenesse unto God.

Fourthly, a woman was the Devils unhappy in∣strument to draw Adam to sin; and of a woman came the Saviour of the world. Eve beleeved a wicked Angel (in the form of a Serpent) and transgressed: Mary (that blessed Virgin) beleeved a blessed Angel, and conceived.

Fifthly, that after that in the wisdome of God (that is, in the Book of nature; the sight and contemplation of this Universe, which doth so manifestly set forth the infinite power and wisdome of the Creator) the world by wisdome knew not God; (that he is a Spirit; but one, and onely to be worshipped) it pleased God by the foolishnesse of preaching (not grounded upon hu∣mane ratiocination, philosophy, or eloquency of words) to confound the wise, (ver. 27.) and to save them

that beleeve: which by the Gentiles was generally much scorned and derided, who accounted beleef, the character and property of an Idiot.

We meddle not here with his Nativity, the circum∣stances and considerations whereof are many, and di∣stinct from those of his Incarnation, and from the ge∣nerall consideration of this mystery. In which kind be∣sides those we have insisted upō, many more may be col∣lected, that have already by divers been made; and some made perchance, that have not yet been observed. Maxi∣mus an ancient learned Writer & Martyr, in his Medita∣tions, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith very well; The great mystery of the divine Incarnation still continues a mystery, not onely for that being proportionably to the strength of them that are saved by it, manifested, that which is not manifested of it is much more then that which is: but also because even that which is manifested, may be said still hidden (or, con∣cealed) as not, in the truth of it, utterable by any words: (or, not comprehensible to the understanding of man.) So he; and he goes on, and insists in this and the next Chapter, in sun∣dry particulars, which I forbear to translate. Neither his language nor his conceptions are ordinary. They that can read him in his own language, may understand him; not they, I doubt, that shall reade him transla∣ted.

It isa Plato's observation, that in beleef there may be a kind of unbeleef; when a man by satisfactory proofs or evidences being fully convicted in his understanding, that the thing is so indeed; is neverthelesse not only

by the greatnesse & sublimity of the things themselves that are proposed; but also by the consideration of the means and vilenesse of man so confounded and amazed, as that at the same time he neither knows how to be∣leeve, nor yet can tell how to contradict. In joy also, if excessive, there is a kind of unbeleef, whereof we read, Luke 24.41. And whilest they yet beleeved not for joy, and wondered. Whilest the text saith, they beleeved not for joy, it saith also that they beleeved; for else, whence was their joy? He who in the consideration of this mystery never had any experience of this kind of unbeleef, it may be doubted whether he ever did much fixe his thoughts upon the consideration of it.

Saint Paul himself, (as a man may gather from his words) found it no very easie businesse, & therefore with such zeal and fervency addressed himself to God for o∣thers; as where he prays for the Ephesians, That God would grant them according to the riches of his glory, to bee strengthned with might in the inner man: That Christ might dwell in their hearts, that being rooted and grounded in love, They might be able to comprehend with all Saints what is the breadth, and length, and depth, and height: And to know the love of God which passeth knowledg, that they might be filled with all the fulnesse of God.

By which words and others to the same purpose, Ch. 1.v.16, 17, 18 19. doth appear that although he thought the mattter, incomprehensible; yet the frequent me∣ditation and contemplation of it, necessary. It is in∣deed of sigular good use to wean us from the world: to purge us altogether from the grossest; and to mo∣derate and allay in us the best of earthly affections: and we may certainly conclude, that whosoever by

a settled and constant arbitration of his minde or judgement, doth propose to himself the things of this world (wealth, honour, or life) as much considerable, either never seriously beleeved, or doth not actually beleeve this sacred mystery of Christ the Son of God his Incarnation for the redemption of mankind.

Notes

• a

  1 Pet. 1.20.
• b

  Ephes. 1.4.
• c

  2 Tim. 1.9.
• d

  Apoc. 13.8.
• Seneca De Clem. l. 1.
• Luke 1.35.
• Theodor The∣rapeut. l. 3. Sed ibi Latinus interpres men∣tem verborum non assecutus est: non ex∣pressit certè.
• Vos enim ipsi dicere soletis, nihil esse quod Deus efficere non possit, & quidem sine labore ullo; ut enim hominum membra nulla conten••ione, mente ipsâ ac v luntate moveantur, sic numine Deorum omnia fingi, moveri, muta∣rique posse: neque id dicitis superstiti∣osè atque aniliter, sed physicâ constan∣tique ratione. Materiam enim rerum, in quâ & ex quâ omnia sint, totam esse flexib••lem & commutabilem, ut nihil sit quod non ex eâ quamvis subitò singi convertique possit: ejus autem universae fict••icem & moderatricem di∣vinam esse providentiam. Cic. de Nat. Deorum.
• 1 Cor. 15.36, 37, 38.
• Ma••. 22.29.
• Psal. 8. taken in the literall sense: for in the mysticall sense, these very words are applied to this mystery, Heb. 11.6.
• Esay 53.3, &c.
• Mat. 8.20.
• Theod. The∣rap. l. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Salv. De Gubern. Dei lib. 4. Vtique hoc ma∣gis maestimabi∣lis pietas, &c. Sed omnium acutissimè Tertul. De Bapt. c. 2. Al∣qui eò magis credendum, si quia mirandū est, idcircò non credendum. Qualia enim decet esse opera divina, nisi su∣pra omnem ad∣mirationem? 1 Joh. 4.8, 9.
• Pignus est cre∣atoris sui.
• Matth. 1.23.
• Joh. 1.1, 2, 3, 4.
• John 5.18.
• Rom. 9.5.
• Philip. 2.6.
• 1 Tim. 3.16.
• John 1.14.
• Rom. 1.3.
• Gal. 4.4.
• 1 Tim. 2.5.
• Heb. 2.14.
• Heb. 2.16, 17.
• 1 Joh. 2.2, 3.
• Matth. 20.28.
• John 1.29.
• 3.16.
• Acts 20.28.
• Rom. 3.24.5.
• 1 Cor. 1.30.
• Heb. 9.11, 12, 13, 14.
• Heb. 9.26.
• 1 Pet. 2.24.
• I.
• II.
• III.
• IV.
• V.
• a

  Vide Chrysost. Theodoret &c. in 1 Tim. 2.5. Sed praecipuè Athan. Orat. 2. cont. Arr. & Cyrill. Alexan. De rectâ fide, ad Theodos. & R ginas.
• b

  Vid. Reveren∣diss. Archiep. Armachanū, in Tr••ctatum qui inscribitur Im∣manuel▪ vel, De mysterio Incarn.
• Theod. The∣rap. l. 6.
• Pariter & Leo, 2. De Na∣tivit. Miseri∣cordia Dei, cum ad recuperandū genus humanū ineffabiliter ei multa suppete∣rent, hanc po∣tissimum consu∣lendi viam ele∣git, quâ ad de∣struendum opus Diaboli, non virtute utere∣tur potentiae, sed ratione ju∣stitiae.
• Vide Testar∣dum De Natu∣ra & Gratiâ: & nuperas (ut alios praetereā) Joh. Hoornbeck Disputationes Antijudaicas.
• August. De Magistro. quod totidem sere verbis etiam Plato non un•• loco.
• Balth. Meisne∣rus, A 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dec. 3. Disp. 26.90.
• Plato, in Phae∣done.
• Ephes. 3.8, 9, 10, 11.
• 1 Cor. 1.21.
• a

  Plato in Phaed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Ita & apud Comicum qui∣dam suam in re praesenti & certâ excusat incredulitatem; Nescio, nisi quia tam mise∣rè hoc esse cu∣pio verum, cò vereor magis.
• Eph. 3.16, 17, 18, 19.