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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90866	Theos anthrōpophoros. Or, God incarnate. Shewing, that Jesus Christ is the onely, and the most high God· In four books. Wherein also are contained a few animadversions upon a late namelesse and blasphemous commentary on the Epistle to the Hebrewes, published under the capital letters, G.M. anno Dom. 1647. In these four books the great mystery of man's redemption and salvation, and the wayes and means thereof used by God are evidently held out to the capacity of humane reason, even ordinary understandings. The sin against the Holy Ghost is plainly described; with the cases and reasons of the unpardonablenesse, or pardonablenesse thereof. Anabaptisme, is by Scripture, and the judgment of the fathers shewed to be an heinous sin, and exceedingly injurious to the Passion, and blood of Christ. / By Edm. Porter, B.D. sometimes fellow of St. John's Colledge in Cambridge, and prebend of Norwich.	Porter, Edmund, 1595-1670.; Downame, John, d. 1652.	1655 (1655)	Wing P2985; Thomason E1596_1; ESTC R203199	270,338	411

Aug. de Trin. l. 1. c. 8. n. 60. I answer with St. Austin Tradere regnum est eredentes perducere ad contemplationem Dei to deliver up the kingdom is to bring his Saints to the vision and fruition of God to present them pure unspotted free and fully delivered from the bonds and the ruling power of sin and of death which before had some power over them and God ruled in them but in part so that the dominion of the flesh had also a share in them but at the last judgment they shall be given up free from those intanglements as it is there said that then Christ shall put down all rule and authority and power ver 24. So that nothing shall have rule over them but God and he alone that God may be all in all ver 28. So that this delivering up is but so as Saint Paul desired 2. Cor. 11. 2. to present them to Christ as chaft Virgins and as a Philosopher said to his disciple reddam te tibi meliorem So Christ shall deliver Seneca de Benef l. 1. c. 8. us up to the Father in better condition then he found us for although God by his Omnipotency ruled over us before yet it was but as a King over stubborn and rebellious subjects but then the same God shall reign over the same subjects amended and wholly and willingly and joyfully submitting themselves to his divine will Secondly where it is said Christ shall reign till he ● hath put all his enemies under his feet This doth not signifie that Christ shall reign no longer but that the Kingdom of Christ shall indure untill then in despite of all the opposition of heresies Persecutors and Tyrants or of the world and the flesh and that the gates of hell shall not prevail against it So that Christ shall reign till then as a King whose people are perpetually opposing resisting and rebelling against him but yet the King still holdeth his kingdome so albeit in the Kingdom of Christ and in his servants there is strife between the flesh and the spirit yet still the Spirit of Christ retaineth a kingly power in them for although the flesh lusteth against the spirit Gal. 5. 17. yet the Spirit helpeth our infirmities Rom. 8. 26. and God giveth us the victorie through our Lord Lord Iesus Christ 1. Cor. 15. 57. Christ reigneth during this world as a Warrior as the Lord of Hosts but afterwards he shall reign as a true Melchisedec king of Sal●m Prince of peace so that his kingdom doth not end with the world but shall be refined and reformed not by any change in our King but in his subjects and this is the meaning of this word till in the judgment of Expositors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not alwaies signifie an utter ces●ation b Orig. 39. Donec non est definiens tempus c Cyr. Hiero. 17. Donec non habet finem sed consequens quiddam d Th●oph in Mat. Donec non adimit posterius e Naz. 28. Donec sequens tempus non excludit i. this word until doth not so limit us to the time past but that it leaveth open all time to come as Mat●h 28. 28. I am with you unto the end of the world doth not signifie that Christ shall be with them no longer and so also it is used Psal 112. 8. and in many other places Thirdly where it is said the Son himself shall be subject 3. the meaning is not that the Son of God shall cease to be a King and shall turn subject for we are assured that he shall reign over the house of Iacob for ever and of his kingdom there shall be no end Luk. 1. 33. Now what is it in Christ that is capable of subjection but only his humane nature for no man will say that his Godhead can be subjected and as for his naturall ● body or humane nature it ever was and is and for ever shall be subject to his Godhead for the humane nature is ever ruled by the divine nature Neither shall his humane nature ever be depressed depreciated or subjected lower then that preferment which was conferred on it by his Godhead therefore this subjection cannot be meant of his own naturall body but it is indeed meant of his body mysticall his Church his Saints and Elect which are called his members and his body Your bodies are the members of Christ 1. Cor. 6. 15. and the Church is his body Eph. 1. 23. Eph. 5. 30. this exposition as it is most true so was it also that which the Fathers gave of this hard place Athanasius saith f Atha Cont. Apol. n. 22. Cum omnes nos subjicimur tum ipse dicitur subject When all we are subjected to Christ then Christ is said to be su●ject and Saint Ambrose saith g Ambr. de Fid. l. 5. c. ● n. 24. Christus subjicietur in nobis nondum subjectus est Christus quia membra nondum subj●cta sunt pro nobis ●●●it subjectus non pro se et in nobis subjicietur Christ shall be subject but it is in us as yet Christ is not subject because his members are not yet subjected it is in regard of us that he must be subjected not in regard of himself for so long as h●s mystical body is not perfectly subjected to the divine will as is shewed before the whole Body of Christ cannot be said to be fully subject and his mysticall body which consists of men over-ruled by the power and rebellion of flesh and blood never was yet perfectly subjected to God nor ever will be wholly obedient to him untill after the resurrection they shall be thus delivered up to the Father perfectly Sanctified Aug. 83. quaest qu. 69. n. 87. and cleansed and thus doth Saint Austin also expound it Subjectus erit dicitur de Christo et de membris ejus Scil. ecclesiâ cujus est caput sic de universo Christo annumerato corpore membris ejus Omnes vos unum estis in Christo Gal 3. 28. Christus universus est caput cum membris This subjection is said of Christ and of his members the Church of which Christ is the head So there is an universall Christ signifying the head and all the members as we read Gal. 3. 28. Y● are all one in Christ By what hath been said I trust the Reader will understand that neither this Deification preferment or exaltation nor this Subjection which is said of Christ doth in the least measure derogate from his Eternall and Supream Godhead SECT II. More concerning the subjection of Christ THis speech of Saint Paul that The Son himself shall be subject would be more throughly examined being one of the grand Arguments used by A●iu● and his Sect against the eternall Godhead of the Son Therefore I crave thy patience good Reader whilest I discourse unto thee two questions pertinent First how it can be said that The

is behind of the affl●ctions of Christ in my fl●sh We may not think that Christ in his own particular Person left his Passion insufficient so as if for our redemption the Apostle should need to supply his defect but his meaning is that something was to be suffered in the Mysticall Body of Christ which is his Church by the holy Martyrs for confirmation of Evangelicall Truth as it is there said For his bodies sake that is for the edification of his Members and these Passions of Martyrs are here called the afflictions of Christ though they were acted onely on the Person of this Apostle If it be here objected that there is a great difference between the Sonship of Christ and our sonship because he is the Son of God by Nature and we onely by the Adoption of Grace This cannot be denied but withall we should understand that although Christ in regard of his Divine Nature is very God of very God yet the same Lord Jesus in respect of his assumed Manhood is also the Son of God onely by Grace by Adoption and Election and therefore it is said in regard of this humane Nature All power is given me in Heaven and in Earth Esay 42. 1. 1 Pet. 2. 4. and therefore Christ is called Gods elect Servant and Saint Peter calls him a stone chosen and precious for indeed it was of meer grace that this Man Jesus was chosen and taken into Unity of Person with the Eternal Word and this is the doctrine of the ancient Church Aug. de Verb. Dei ser 8. De Temp. ser 84. delivered by Saint Austine Susceptio hominis per Verbum erat Gratia nam quid meruit ille Homo qui Christus est and again Susceptio hominis ipsius in Deum tota est gratia quid meruit homo ille ●olle gratiam quid est Christus nisi homo quid nisi quod tu and in his disputes against the ●el●gians he thus argues Vnde Christus De Praedest cap. 14. homo meruit ut in unitatem personae cum aeterno verbo assumeretur quid ●nte egit and he answereth himself thus ille grat âest tantus ●â gratiâ fi● Christianus quâ ille homo fi● Christus That is the taking of the manhood into God was meerly of grace for what did that man Christ deserve What did he before by the same grace that a man is made a Christian this man Jesus was made Christ Finally why should we further doubt that holy men are called Christ and the Son of God seeing the Eph. 3. 17. 1 John 4. 13. Matth. 28. 28. Scripture tells us that Christ dwelleth in their hearts and that they dwell in him and that he is with us to the end of the world Hereupon Saint Hier●m writes thus to Saint Austin a Hierom. Ep. 80. Habitantem in te●d●●exi D●m●num Salvator●m And Paulinus thus writes to him b Aug. epist 58. Audiam qu●d in ●● mihi loquatn● Deus And Austin himself writes thus to Bishop Aurelius c Id. ●e opere Monach. cap. 1. Jussioni ●●a oporter me ob●●mpera●e nam Christus in te habitans ex te jussi● This union of Christ and his Church is of so great Concernment that the most high and Holy Sacrament was set up by our Saviour purposely not only to signify but also as an Instrumental meanes to effect this most holy Union which cannot be said of common and ordinary food and therefore is called by Saint Austin Th● Sacrament of union as out of many grapes one vessell Ad Fr●● in Erem ser 28. Sacramentum unitatis of wine is extracted c ●just so saith he of many men one Body of Christ is composed I here present unto the Learned Readers consideration an exposition of those two difficult sayings of Christ but I do not obtrude this conceit Magisterially He saith Iohn 6. 53. Except ye cat the flesh of the Son of man c. and Matth. 26. 26. Take eat this is my Body This he said when he gave not flesh but bread Vide Theophil in ●o● 6. 51. This bread may truly besaid to † Vide Theoophil in John 6. 51. be turned into the Flesh of Christ because it is nutrimentally turned into the flesh of every holy Communicant because such are truly called the Body and members of Christ and are called Christ but in prophane persons it is not so turned because they are not the members of Christ neither doth our Saviour say This is my body till he had first said Take Eat my learned friend Dr. Thomas Brown observeth that every Religio ●●dici man is a kind of Anthrop●pha●e because the main bulk of his body went in at his mouth by nourishment so this holy Eucharisticall nourishment is therefoie turned into the Body of Christ because it is converted into the flesh and blood of us who are his Body for thus Christ and his servants become incorporate and one body In the vision of Saint Peter it was said Arise Acts 10 13. kill and eat the meaning was that Peter should re ceive the Gentiles as well as the Jewes into the Communion of the Church Quasi escam u● incorporentur Ecclesiae saith Austin so he expoundeth that of Saint Iohn Aug. Hom. 45. Except ye eat id est nisi incorporentur Christo So also he expoundeth that saying He that cometh to Jo. 6. 37. me I will not cast him out Quiveni● ad Christum incorporatur ei And in that exposition of the Apocalyps which goes under his name Rev 20. 9. where it is said that fire came from God and devoured the persecutors he saith Comeduntur ab ecclesia persecutores id est incorporantur the meaning is that by the fire of the Holy Ghost the very persecutors of the Church shall be converted and incorporated into that mysticall Body of Christ this of the first question The second question is What that is which in the Saints Quest 2. Militant is not yet nor ever will be in this life fully subjected to God but shall be hereafter in the next life To this question this is the answer That in the Answer most holy men living there dwelleth a rebellious sin continually unto their death which is the same that by the Apostle is called Concupisence for the law saith Thou shalt not cover and the Apostle saith The Exod 20. 17. Rom. 7. 7. Gal. 5. 17. Psal 94. 20. flesh lusteth against the Spirit this is that which Divines call Originall sin of which the Apostle saith Rom. 7. 23. I see another law in my members warring against the law of my mind Psal 94. 20. he calleth it a law because it hath such power over us as the Edicts of Tyrants have over their Vassals this is that sin which ●we●l●th in us Rom. 7. 2. of which he saith v. 24. who shall deli●er us from this body of death the deliverance m●st not be

of God the Son and the reason and purpose why he was Incarnate THe Mysterie of the Incarnation of God is frequently in Scripture set forth unto us when the Saviour promised is said to be the seed of the woman the seed of Abraham Emmanuel the Son of David the Word made flesh taking the form of a servant and most evidently of all Heb. 2. 14 taking part of the same flesh and blood with us men And yet this commenter tels us that Christ can not be said to be Incarnate 31. c. 2. v. 14. though both of them are confessed to partake of flesh and blood a bould assertion but false and dull untheological unphilosophical for here are two Propositions both false and one of them blasphemous also I. The faithful are not Incarnate Faithfulnes or unfaithfulnes doe not hinder Incarnation the question must be whether a man may be said to be Incarnate if every man prove Incarnate then must Christ also be so for he is a perfect man and more also a very smal matter will give a denomination a man that hath but a gowne on his back is denominated T●gatus and shall not he who hath an immortal soule united with his flesh be called incarnate to be incarnate is to be in Carne i in the flesh I hope you will not denie that the soule of a man whilest it is in the bodie may be said to be Incarnate the soule of a man can exist without the body and is seperable and when it shall be parted from the body then it is Discarnated but when it is joyned with the body who will doubt to say it is incorporated or incarnated now from the Incarnation of this principal and essential part of man the whole man is said to be Incarnate S. Paule knew a man whether in the body or out the body he could not tell 2 Cor. 12. 2. surely a man in the body may be called Incorporate and so Incarnate and Gal. 2. 20. the life which I now live in the flesh S. Paule saith he lived in the flesh in Corne therfore he thought himself incarnate againe Phil. 1. 22. If I live in the flesh abide in the flesh is more needful for you S. Paule is one of the faithfull and he confessed that he lived abode in the flesh therfore he was in Carne incarnate I never read that a beast is called incarnate because the body and soule of a beast cannot both exist if seperated as mans soule and body doe therfore the fathers spake of them as of two distinct men Care anima duo homines exterior interior Amb. de Inst veig l. 2. n. 35. Naz. Epist 94 n. 38. Ath. de Incar n. 23. Tert. de anim c. 9. Mens cujusque is est quisque Tul in Som. Scip. Ro. 7. 14. 1 Cor. 2. 14. i. the soule and the body two men the outward and the inward man Apud nos Philosophus Anima vocantur externus internus homo i. The Philosopher with his soule are called by us the outward and the inward man just so saith Athanasius and Tertullian although he went too far in saying the soul was corporeal If any the soule a man be denominated Animatus shall he not as well from his flesh be called Carnatus I am sure in Scripture a man is called both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carnal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Animalis because he hath some of the natural inclinations of soule and body in him not wholly subdued by the Spirit If wee will speak strictly and properlie Incarnation must principally be said of the Soule because that part of us in its owne nature is incorporeal but being joyned with the flesh becomes Incarnate it seemes by Moses description of the Creation Gen. 2. 7. that the body of man was framed before the soule was insufflated and both Or●gen and divers Philosophers before him thought that the soule was more ancient then the bodie and they called the body the sepulcher and Theod. de div decret l. 5. n. 17. Ambr. Epist l. 4. n. 53. id in Hex l. 6. c. 6. Tert. de anim prison of the Soul and the Christian writers said of it to the like purpose one calleth it Tunicam Pelliceam Adami and againe Caro est amictus animae and another cals it Domum animae and another vestimentum animae and saith that the soule is but inquilinus corporis i. the body is the coat of skin the apparel the howse of Chrys ho. 5. Antioc the soule and the soule is but a temporary inmate of the body the departure of the soule is like the putting off the apparrel of the body the 2. souldier-martyrs in id Epist ad Olymp. n. 39. Chrysostome calleth their bodies Indusium ultimum i. the innermost garment of the soule and of the holy woman Olympics he said That she was more ready to put of her body for Christ then others were to put of their apparel wherfore as when our naked bodyes are invested with garments they are said to be apparrelled so our souls clothed with our flesh are said to be Incarnate the Apostle describes the reuniting of our souls and bodies at the resurrection by this phrase of putting on immortalitie then I think no Christian will denie that when our souls after a long discontinuance from our flesh shall be restored and reunited with our bodies they may be said to be Incarnate or re Incarnate and the same kind of reasoning will much more prove the Incarnation of our Lord Jesus against the Commenters second proposition viz. 2. Christ the Captaine of the faithfull is not Incarnate Because the Ingredients of which our Jesus the Emmanuel is Composed are two viz. the divine nature or Godhead and the humane nature or manhood and because one of these ingredients I meane the Godhead had a real and seperate being by it self without flesh and without a body from all Eternitie before the creation of the world and because the same divine nature in the fulnes of time did assume an humane body and so partake of our flesh and blood I may now well say that our God is Incarnate because he is in carne in the flesh so that his Godhead and manhood are as the principles and ingredients of one Compound for they are but one person one Christ one Emmanuel because that divine nature which before had bin entire and single by it self is now joyned with another inferior nature the Scripture expresseth the mysterie in this phrase Joh. 1. 14. The word was made flesh he saith the word rather then the Son because the word signifieth his pure Godhead but the Son may also signifie his humane nature and that alone too for if Christ were nothing but a mere man yet hee might be called the Son but he could not be called the Word This is that which in Scripture is called God manifest in the flesh 1 Tim. 3. 16. and Christ is

Emmanuel as being one with us Let us next see what the Ancient Doctors conceived of this Union to avoid prolixity I will instance onely in St. Austin who saith Aug. in Psal 17. Christus Ecclesia est totum Christi caput corpus And upon those words My God my God why hast thou forsaken me and I cry in the day time and thou hearest not and Let this Cup passe from me and Not my will but thy will be done he saith In Psal 21. Christus dicit de te de me de illo corpus suum gerebat scilicet Ecclesiam membrorum vox erat non timebat mori sed pro his dixit qui mortem timent And again he saith in Ps 26. Omnes in illo Christi Christus sumus totus Christus caput corpus And upon those words Saul Saul why persecutest thou me he saith in Ps 30. Sic v●cem pedis suscipit lingua clamat calcas me in membris Christi Christus est Christus est multa membra unum corpus And in Ps 100. Christum induti Christus sumus cum capite nostro cum Christo capite unus homo sumus And in Ps 103. Omnes nos in Christo credentes unus homo sumue And in Ps 127. Multi Christiani unus Christus unus homo Christus caput corpus And in Ps 119. Omnes Sancti sunt unus homo in Christo The summe of all is That Christ and his Members are united so that they are one body and as one person for as the head and inferiour parts in one man are but one body so Christ and his members are but one Christ which the same Father calleth in Ps 36. Ser. 2. Ps 37. Christum plenum And Corpus Christi diffusnm Neither is the Church of England silent in this great mystery of our union with Christ for to shew that the grand reason and the intent and purpose for which Christ ordained the holy Supper was especially to set forth this Union of himself and members to be such as our food is to and with our bodies bread and wine unite themselves to us they grow into one body with us So she saith to faithful Communicants The Exhortat at the Commun That we dwell in Christ and Christ in us We be one with Christ and Christ with us And this also was the reason of instituting Baptisme as St. Paul expresseth it to be baptized Rom. 6. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Christ and 1 Cor. 12. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one body Baptisme is the mysterious sign of our entrance into Christ But the Eucharist is the mystery of Christs entring into us for so St. John maketh the like distinction 1 Joh. 4. 13. Hereby we know that we dwell in him and he in us and after him St. Austin Aug. in Joh. Tract 48. Si benè cogitemus Deus in nobis est Si benè vivamus nos in Deo sumus and indeed this union is principally meant in the Article of the Communion of Saints which in our Creed we professe to believe This Union in Scripture is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Communion The great Sacrament thereof is therefore called by St. Paul 1 Cor. 10. 16. The Communion of the body and blood of Christ and because our union with Christ doth unite us with the whole Trinity the Apostle tells us 1 Joh. 1. 3. 1 Cor. 1. 9. Our fellowship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with the Father and with his Son Jesus Christ and this is also called 2 Cor. 13. 13. Philip. 2. 1. The fellowship of the Holy Ghost the fellowship of the Spirit But there is a great difference between our common or general union with the whole Trinity and our speciall and particular union with Christ alone for with all the three Persons we are united only by the Spirit because to us is given the Holy Ghost which is the Spirit of the Father and the Son But with the Son we are joyned and united in a threefold bond 1. Spiritu 2. Carne 3. Vadimonio Not onely by his Spirit in us but also in Nature for he assumed flesh with us from the self-same lump of the first man and moreover he is joyned to us in the strong bond of Vadimonie or Suretiship in that everlasting Covenant of Grace before mentioned Concerning the manner of our union with Christ one scruple is to be removed for if we say that we are really and substantially one body with him this doctrine may seem to affirm a personal or hypostatical union of us men with God such as is the union of the Godhead and manhood in Christ so we should make our body the body of God as Christs natural body is and so we make our selves God as Christ is God but this must be confessed to be intolerable blasphemy Our answer is That though Christ and his Church are indeed one body yet they are not one body natural and consubstantial but a body mystically Political as a Corporation a Society a Fraternity not Corpus continuum but Collectivum or aggregativum thus thousands of Souldiers are One Army many graines of corn are but One heap Unae quinque Minae Plaut in Pseud many pieces of money are One summe many letters and lines in one Epistle we call Vnas literas Tully calls one suit of apparel consisting of many parcels Cic. Orat. pro L. Flacco Vna vestimenta and we read Plaut in Trinum Vnos sex dies in Plautus Just so St. Austin expresseth this mystery of Christs body upon those words Psal 11. 1. Salvum me fac Domine Aug. de Unitate Eccles Cap. 13. To. 7. Sic est unus homo qui ait salvum me fac ut ex multis constet for though Christ and his members are many Ones and many Severals which are not united by any internal or natural form yet because they all have one and the same Spirit of Christ in them they are united and made one body or mystical corporation by that one Spirit of Christ of which it is said 1 Cor. 12. 13. By one Spirit ye are all baptized into one body and of these many severals it is said Ro. 12. 5. We being many are one body in Christ So a body Politick consisting of a multitude of individuals is made one Corporation by the Charter of the Prince and their own agreement but if upon dissension they be tumultuously gathered we rather call them a tumult then a Corporation Aug. De verb. Domini Ser. 26. Da unum populus est tolle unum turba est Touching the last clause of this first Proposition That the same that offended the same is punished whereby our sins seem to be charged upon Christ as if Christ himself had committed sin in whom we are assured no sin was either original or actual as is fully declared in my third Book Chap. 11. Sect. 2. Yet that this is true I am to shew in the explication of

Heresie excommunicated him Then divisions appeared for seven Priests twelve De●cons and seven hundred Virgins had joyned with Arius Great discord grew among the people some taking part with A●ius and others with Alexander then the Emperour by Letters commanded both of them to desist from disturbing his subjects but this could not appease them then he called that famous Councill of Nice of about three hundreth and eighteen Bishops from all parts of the Romane Empire They condemned this Heresie of Arius and compiled that Confession of Faith which remaineth to this day and is yet called the Nicene Creed wherein the Godhead of Christ is asserted in these words ●eing of one substance with the Father and God of God very God of very God Arius refusing to subscribe to it was banished by the Imperiall Edict but was afterwards recalled and exhibited in writing a Confession of Faith to the said Emperour which he allowed of and upon an oath taken by Arius that he believed so as he had written the Emperour commanded that he should be received into the Church This equivocating hypocrite had in his bosome secretly at the same time another Confession of his own hereticall Doctrine written of which he meant The Emperour was then at Constantinople Arius and his associates were going to the Church to require admission but the Bishop of Constantinople whose name also was Alexander had resolved to keep him out having prayed earnestly to God the day before in the Church prostrate on the pavement and with tears uttering these words Domine Athan. Epist ad Serapion n. 16. si Arius ●ras●in synaxin introducetur nunc dimittas s●rv●m tuum sin Eccl●siae parca● tolle Arium i. If Arius must be brought into the Church to morrow Lord now let thy servant depart in peace but if thou wilt be mercifull to thy Church take away Arius In the morning as Arius with a great train was as is said going to Church presently finding a great looseness in his body he went aside to the common boggards of the City and there voyded his bowels spl●en liver and blood and was there found suddenly Socr l. 1. c. 28 Ruff. hist l. 1. c. 13. dead as Socrates relateth so died this blasphemer Faetida mor●● faetida mente as Ruffinus noteth a stinking death suitable to his stinking soul Cacando as the marginall note is For a long time after people would point at that place in detestation of Arius untill a well affected brother of the Arian sect bought the place and to smother the fame of that judgement and Soz. l. 2. c. 28. the infamy of Arius he built a dwelling house upon it as Sozomen reports Another who by our late Divines is instanced in to have committed this sin against the holy Spirit is Beza in Heb. 6. 6. Musc in Mat. 12. p. 386 Gualt in Mat. 12. Polan p. 340. Buc. p. 174. Soz. l. 5. c. 2. Julian the Aposta●e he was the son of Constantius who was brother to Constantine the Great and was by this Emperours command carefully brought up in Christianity wherein he so profited that he was admitted to be one of the Clergie and was appointed i Anagnost that is the L●ctour or Pible-Clark in the Church of Nicomedia and to shew his great zeal he and his brother Gallus joyned in building a Church over the Tombe of a Martyr and so precise he was that he lived a monasticall strict life and after when he was declared C●sar or heir apparent by his Cousin the Emperour Constantius for a time he continued in such a seeming religiousness that the good Father St. Hilary stiled Hil. adv Constan lib. 3. him Religiosum Dominum i. his Religious Lord But when he had got the command of a powerfull Army he rebelled against the Emperor Constantius and caused himself openly to be proclaimed Emperour and to strengthen the rebellion he opened all the old Idol-Temples which had been a long time disused and so got the hearts of all heathens and himself forsook his old Christian Religion and turned heathen caused his baptisme to be washed off with the blood of sacrifices offered to idols and writ Orations against Christians and grew so zealous in the worship of Idols that in stead of Julianus he was called Idolianus Now the Naz. in Julian Orat. 3. Apostasie and grand sin of this Iulian was the denying Christ to be God for he would not vouchsafe him any better appellation then Galilean son of Mary ' Carpenters son he permitted his Officers to do and say all manner of despite against Christ Julianus the uncle of this Apostate seized on the Church-plate at Antio●h and S●● 5. 7. sent it to the treasury Foelix the questor having before scoffingly said En qualib●s v●sis Mari● filio ministratur i. See what rich vessels the son of Mary is served withall and having robb'd the Church in great derision they sent Urine to be presented at the holy Table in stead of Wine as Theodoret writeth It is Theod. hist l. 3. c. 12. therefore plain enough that Julian did therefore forsake the Christian Religion because he did not believe that Christ was God and indeed if Christ be not God why should any man be a Christian and for this cause have those Divines said that this sinne of Julian was the unpardonable sinne against the holy Spirit Wherefore God to deter all Professours of Christianity from this damning blasphemy hath manifestly stretched out his own hand in vengeance for the exemplary destruction of these two ringleaders in this Grand blasphemy of Arius his end you heard before and upon this Julian his anger appeared more evidently insomuch that the Heathens in those dayes said as St. Hierome reporteth who was an ear-witnesse O Hier. in Habac 3. P. 203 how can Christians say that their God is patient and long-suffering seeing he hath taken away Julian in such anger and sudden fury ne mo●i●o quidem spatio indignationem suam differre potuit i. and could not for a little space defer his indignation Whilest the Church gr●oan●d under the pressures of this Apostate the Ecclesiasticall History relates a strange Soz. l. 6. c. 2. passage of a man That in a Church had a vision in a dream or ecstasie he knew not which for he saw Apostles and Prophets complaining of the injuries of Julian and two of their company went from the rest as if they went against Julian the man for present awaked but when he fell asleep there again he saw in the same manner the two returnning and saying to the rest Julian is slain which indeed proved true and at that very time The same Writer in the same place before noted reporteth that Didymus the famous learned man of Alexandria who was blind yet was a stout disputant against the Aria● heresie in the dayes of Constantius had a revelation at the same time for being in a dream or ecstacy there appeared to him in

the Church as it was long before the time of Nestorius recorded by Gregorie of Neo-Cesaria qui Greg. Thaum de 12. cap. fidei n. 2. dicit Christum esse perf●ctu● homin●m divise De●m divise non unum Domi●u● ei a●a●h●ma i. Cursed is he that calleth Christ a perfect man separately and that calleth him God separately so denying him to be one Lord God For this erroneous doctrine is destructive to the work of red●mption if the Person who died for us was not in his very death very God so that he by reason of that Personall union before mentioned might truely be called D●us crucifixus God crucified and therefore our Commenter is also in this errour who will afford Christ no better Title then a Divine Man p. 136. which is no more then ●ay be said of a Prophet an Apostle or any holy man whereas he should acknowledge him to be D●us homo God and Man united So St. Austine in one of his Books had said that Aug. Retract l. 1. c. 19. Christ was D●mini●us homo but he retracted it Quia D●m●nusest saith he because he is more then a Man of the Lord for this Man is the Lord. For this hypostaticall or Personall union must be in and go through all the great dispensations of our Saviour's Med●atourship both in his active and passive obedience for otherwise his fulfilling the Law had been beneficiall to none but himself and his passion could not have sufficed for the whole world therefore the Personall union was most necessary to that great work and is declared both in the Scriptures and in the Fathers For whereas we now reade 1 Iohn 4. 3. Every spirit that confesse●h not that Iesus Christ is come in the flesh is Soc. l. 7. c. 32. not of God This place is thought by Socrates to have been corrupted by the Nestorians for indeed the old reading was as we to this day find both in Hierome and Prosper Omnis spiritus qui solvit Je●um Every Prosper de vocat Gent. l. 1. c. 23. Spirit that divideth Iesus that is which separateth his Divine from his humane nature The Scripture joyneth both in a communion of properties as is said before for Elizabeth calleth Mary Luk 1. 43. The Mother of my Lord no doubt but she meant the mother of her Lord God for otherwise how was Christ her Lord but as David calls him Lord and as St. Ambrose noteth upon the words One Lord In Ambr. de Spir. sanct l. 3. c. 17. Dominatione divini●as est in divi●i●ate Dominatus That in the title Lord the Lord God is meant So again Acts 20. 28. Fe●● the Church of God which he hath purchased with his own blood that is with the blood of God for it cannot otherwise be understood So likewise 1 Cor. 2. 8. They would not have crucified the Lord of Glory Now I ask who is the Lord of glory but onely God Consider now that to have a mother and to have blood and to be crucified though they be such things as properly belong to the humane nature yet you see that these humane infirmities are said of God because the same Person is both God and Man To this Doctrine of the Scripture agreeth the doctrine of the Fathers concerning this communication of propertics for because in Scripture Christ is called the Son of David therefore St. Chrysostome without any scruple saith that David is a Chrys serm de pseudopro n. 61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because the Scripture calleth Iames the brother of our Lord Gal. 1. 19 the same Father saith that Iames was b Chrys serm de poenit n. 49 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that David was the Father of God Iames was the brother of God and also St. Austine saith that David was c Aug. de 5. haeres c. 2. 10. 6. n. 6. Parens Dei the Parent of God and O●igen saith d Orig cont Cels l. 1. n. 33. Corpus Iesu est ●orpus Dei that the Body of Jesus is the body of God This Doctrine was held by the Church to be of such great weight and concernment that after the condemnation of Nestorius the Councill of ●halcedo● added this to the Creed as an Article of Faith e Evangrius l. 2. c. 4. Mary the mother of God and afterwards in another Creed ratified by the edict of Justinus the Emperour f Evag. l. 5. c. 4. The Virgin Mary is again called the Mother of God And the Emperour Justinian built a Church and called it g Evag. l. 5. c. 21. Templum De●pa●ae the Church of the mother of God and Gregory Nazianzen long before in an Epistle written to Cledonius had affirmed h Naz. Orat. seu Epist 51. Si quis Mariam non credi● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. He that doth not believe Mary to be the mother of God himself is an Atheist and without God Nestorius for denying this Doctrine was summoned to the Councell of Ephesus which was called Soc. l. 7. c. 33 by the authority of the Emperour Theodosius the younger where Cyril of Alexandria sate President the Councell deposed Nestorius out of his Bishoprick and the Emperour banished him In his banishment his blasphemous tongue rotted in his mouth and was eaten out with worms so he died with a mark of Evag. l. 1. c. 7. Evag. ib. Gods vengeance on him as Arius did and the Church History passeth this hard sentence on him Ex his miseriis ad sempiterna supplicia migravit that he departed out of this misery into eternall torments Notwithstanding all this Thal●ia Arii this pretty Ath. cont Arian or 2. n. 5. Commentary tells us that Christ is not the supream God nor ever was a God till he rose from the dead for then he was Consequently Deified so if he be God he must be but of a late Edition This Doctrine harmoniously agreeth with the Heathens Theology which also tells us of Dii superi inferi Medioxumi Magni Minuti Plaut in Cist Patellani i. High and low and middle gods great and small and Pint-pot deities The deifying of heathen Emperours hath as good authority from Scripture I have said ye are Gods Psal 82. And Romulus Mart. l. 5. Ep. 8. Julius Augustus Dominus Deusque noster Domitianus are as well God deified as Christ himself by this Comment And in the Church-Writers Deification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word used by Dionysius is ascribed to mortall men for that Father sheweth that an holy Man indued with the Spirit of God may be said to be Deified that is assimulated to God indued D●ony Areop de Eccl. Hier. c. 2. id epist 2. n. 10 Naz. or 37. n. 29. with sanctified and united to God And in another place he tells us Deificatio est imitatio i. Deification is the imitating of God and to the same purpose Nazianzen saith Spiritus nos deificat 〈◊〉 〈◊〉

Christ was fore ordained before the foundation of the World 1 Pet. 1. 19. 20. But I ask how could the blood of Christ with righteousnes and equitie be so ordained If Christ had not freely and voluntarile thus ingaged himself who could compel him therunto or did not he who is the wisdome of the Father fore see the bloody Passions which such an undertaker must undergoe or what claime could the Sons of men have to chaleng any interest in his actions or Passions but only by this covenant and ingagement and how could it be said Eph. 1. 4. God hath Chosen us in him before the foundation of the World And how can in be said 2 Tim. 1. 9. God hath saved us and called us according to his purpose and grace which was given us in Christ Iesus before the world began Unles man be considered and looked upon in Christ through this Covenant because therby the Son of God did ingage and oblige himself to the Father in man's behalf to performe the whole will of God which should be required of man for therfore is the Son called the Angel or messenger of the covenant Mal. 3. 1. Because he was the Mediator sent interested and imploied both in the undertaking and in the performance of that secret Covenant of whom it is also written Psal 40. 7. In the volume of thy booke it is written of me that I should performe thy will or that I delight to doe thy will Thus because Christ had undertaken for us and therfore was by his promise to performe the will of God for us hence it is that all our salvation is in and by and through him and all the promises of God to man are in him and for this reason it is said Tit. 1. 2. That God promised Eternal life before the world began But to whom could it be promised before any Creature was made except only to the Son of God and why to him but because he only had ingaged himself in this Eternall Covenant and becau●e our transgressions were fore seen that they would deserve death and that our suertie in the payment of our debt must needs suffer death therfore this our suertie is called Rev. 13. 8. The Lambe slaine from the foundation of the world see Iohn 17. 5. CHAP. IX The Covenant between God and Man the Legall and Evangelicall Covenant are but one the reasons why Christ was Circumcised and Baptized BY what hath bin said it appeareth that the Son of God was indeed secretly ingaged to the Father for mankind before the world was made and so secretly that it is said Col. 1. 26. That it had bin h●d from ages and genera●ions But how shall it appear that this Sonne of God ingaged himself to Man Where shall we find his word and promise to be an undertaker and surety for us so that we may faithfully and boldly lay hold on and chalenge his promise I answer that after the Creation God the Son entered into the same Covenant wirh Man that he had ingaged himself in to the Father before the Creation and by this renuing the same Covenant he bound Mankind to himself as himself had bin bound before to the Father and that divers and sundry times For first the words of the Covenant between God and the Son and Mankind before the fall were these Gen. 2. 17. Of the Tree of Knowledge of good and evill thou shalt not eat of it for in the day thou eatest thou shall surely die In this Covenant on Gods part life is promised implicitely and on mans part obedience is reftipulated or covenanted for to this condition Man had submitted and given consent as appeareth Gen. 3. 3. So that this was a perfect Covenant on both sides the Tree of Knowledge standing as a visible figne for mans obedience and the Tree of Life as a Sacramentall sign of Gods promise But after the fall of Man the same God did again more evidently and particularly ingage himself when he said of the seed of the woman Gen. 3. 15. It shall bruise the Serpents head In this promise the Incarnation of God in the seed of the woman was meant and that therein he should take upon him the curse and death formetly denounced by offering himself a sacrifice for sin the outward signs of this Covenant were the sacrifices wherewith the Patriarks did signifie and nourish their faith in that promise 3. After this the same Covenant was again renued to Abraham more particularly Gen. 12. 3. In thee shall all Families of the earth be blessed c. and then came in the Sacrament of Circumcision 4 After this again the same Covenant was more largely given to and published by Moses in the Law Morall containing Mans duty and in the Law Ceremoniall declaring Gods promise of Redemption by the Figures Types signs and shadowes of Tabernacle Priest and sacrifices 5 After this again the same Covenant was more clearly delivered in the Gospel by the same Lord God and most graciously explained and the vail taken off from it for then it was shewed who was that seed of the woman and that seed of Abraham and that sacrifice Lamb of God which should take away the sins of the world and how man should be enabled to perform the Covenant and Law of his God namely in that Christ his surety should perform all in mans behalf with this condition onely required of man to believe in this Jesus his God and Saviour for so the Evangelicall Covenant declareth John 3. 16. God so loved the world that he gave his onely begotten Son that whosoever believed in him should not perish but have everlasting life And again Mark 16. 16. He that believeth and is baptized shall be sav'd but he that believeth not shall be damned This is the one and onely and everlasting Covenant of Grace there are not two Covenants but onely this one both before and since the world began Now if any man ask why there is mention of a new Covenant I answer it is called a new Covenant because the old Covenant is renued just as we say there is a new Moon when it is but the old Moon newly enlightned which is but Nova lunatio i. a new illumination Tert. cont Marc. l. 5. Id. cont Marc. l. 4. So the same Father said of Christ O Christum in novis veterem i. Christ in the New Testament is the same with Messiah in the Old Testament We may as well say that the Sun-rising is a new Sunne which being but one and rising dayly and diversly Catul. car 5. Virg. An. 1. is called Soles as if there were many Suns Soles occidere redire possunt Quid tantùm Oceano properent se tingere Soles Hiberni For the same Covenant which before was clouded with obscurity and with Types in the time of the Law shineth brightly in the time of the Gospel But why then do Divines call this Law-Covenant the Covenant of works whereas the

and againe he saith Tota civitas dei est unus homo in Capite Corpore i Id. in Psal 131. The whole Citie of God is one man in the head and in the bodie being as one corporation And concerning Christs Prayers and the Churches Prayers the same Father saith Ad deum clama● Caput in Corpore Id. in Psal 142. Corpus in Capite i Christ prayeth in his Church and his Church prayeth in him for otherwise how could wee say to God Abba Father and this neareness and intire unitie betweene God and man in Christ is principallie from this ground that because there is but one God and that one God is in all men therfore doth he make al to be one and also men with Christ are Commembers Aug. cont mendacium c. 2. n 77. Chrys in S. Theophaniam to 6. n. 59. as S. Austin cals them i. fellow members of his bodie because wee with him were made of one blood as we read Act. 17. 26. for as S. Chrysostome noteth Deus ideo incarnatus ut ingeret opus cum opifice i God was therfore Incarnate that therby he might unite the Creature with the Creator all communicating both in flesh and in Spirit hence all Christians are called one anothers brethren and sisters because all have the same Spirit of one heavenlie Father Anima fratris est Hier. n. 41. soror tua S. Hierom saith i Thy brothers soule is thine owne sister a sister but it is only in Christ because the same Spirit of Christ is in both upon the same grounds it is that Christ becomes so neare of kindred to us men that he takes upon himself the names of other Men to implie an ●dentity with Man for 1 Cor. 15. 45. he is called Adam and the Prophets call him David Jer. 30. 9. Ezech. 34 23. Ose 3. 5. And this long after Adam and David were dead and is therfore meant of Christ for when David is called a Man after Gods owne heart 1 Sam. 13. 14. Act. 13 22. which is very hard to be said or understood of any sinfull man but de Aug de Dule quaest q 6. n. 89. Christo intellige and nullus nodus erit i if you will understand it to be spoken of Christ there will be no difficultie at all So also I think that saying Num. 23. 21. He hath not beheld iniquitie in Jacob is meant of Christ who is called Jacob with as greate reason as the other posteritie are called by the name of their patriarch Israel and Iacob very frequently in Scripture and namely Psal 41. 7. Because the Creator at the first intended this union to be a ground and preparative of mans redemption therefore he extracted all mankind even the woman also out of one Man that so all might come into the unitie of Christ which is the reason that is alleaged by Prosper and that the●eby christs obedience active and Prosper De Provid n. 39. passive might be in stead of all Ad●m and 〈◊〉 〈◊〉 would not believe there were any 〈◊〉 although he knew the earth was scated in the midst of the wo●●d Aug. de Civ l. 16 c 9. l a●● de fal Rel. l. 3. c. 24. but it was least he should grant that the e was any one man in the whole world which came not out of the loins of Adam Now as all Mankind hath its interest in Christ so more especially hath the Church wh●ch is joyned to her head in a more sweet and loving mat●imon●all bond Matth. 22. 2. The Kingdome of Heaven is like unto a Certain King which made a marriage for his son and this is set forth more Emphatically Eph. 5. 30. For w● are member of his body ●f his fl●sh and of his ●ones this is a great Mystery but I sp●ak con●●●ning Christ and his Church For the union of Christ and his Church doth not onely consist in this that Christ assumed the flesh of his holy ones for so he did of all nor in that he communicates hi Spi●it to his Elect ●nd holyen●s for so also he doth to all But in that he gives to his Church his Divine Spirit with all the sweetnesse of his love and goodnesse and with such high graces as make her lovely acceptable and gracious in the eyes of her Lord and head This great mystery of Mans Redemption by the Incarnation of God was imitated early at the Creation of the woman It is observed by S. Ambrose that at Ambr. de Paradi●o n 9. the Creation of the Man it is not said God saw that it was good but when it is said Male and Female created he them Gen. 1. 27. Immediately it followes God blessed them and verse 31. It was ver● good and this because from the Womans fruitfulness the Redeemer was to come and this is the meaning of St. Paul 1 Tim. 2. 15. She shall be saved in child-bearing That is by the Son of God now born of a woman if she continue in the Faith and for the comfort of all sorts of men unto whom the benefit of the Gospell and with it the inestimable benefit of Christs death is offered the Gospell hath set forth our Saviour descending from the first man and extracted through holy and unholy Ancestors through Jews and Gentiles by noble and ignobl● births as appeareth in the Genealog●●s of S Luke and of ● Matthew where there is mention of ●amar and of 〈◊〉 a Moabi●● and Gentile to shew that all sorts of men have an interest in Christ for all men in the world were united with Christ himsel● also in the loyns of Adam Before I cl●se this Book I think it very pertinent to the business in hand to explain that place Heb. 7. 9. which our Commenter hath most slightly passed over yet warily because if he had rightly expounded it it had cl●a●ly made against his blasphemy the words are these Levi 〈◊〉 Tithes in Abraham For he was in 〈◊〉 of his Fat●●r when Melchi●edech met him The collection from these words is that therefore Me●chis●aechs and so Christs Priesthood is greater then Levi●● P●i●st●ond But against this Argument it may be objected that Christ was also in the loins of Abraham at that time as well as Levi for th●n 〈◊〉 was not begot and theref●re in this respect both Levi and Christ paid tithes in Abraham and neither are to be for this cause preferred before the other except we can shew that Christ was not then in the loins of Abraham Secundum aliquem modum in some manner as Levi was For answer hereunto S. Austine thought it sufficient to say that the difference between ●●vies and Christs being in the loins of Abraham was this Christus Aug. de Gen. ad lit l. 10. c. 19 non 〈◊〉 secundum animam se● Levi ficit i That Christs Soul was not derived by propagation from Abr●ha● as L●vi●s soul was But this answer will not satisfie because it is uncertain to us

Godhead is there called the Holi● Spirit or Holie ghost as hath bin shewed before in my Second book and this blasphemio consisteth in the denial of the Godhead of Iesus Christ wherby his allsufficient Sacrifice is undervalued and the Son of God is troden underfoot as being esteemed but a creature and a meer man and therby becometh contemptible and his Blood even the blood of the Covenant is esteemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i But common ordinarie unholie blood no better then the blood of another ordinarie common man and not Sanctified and ordaineth for that great and high mysterie to be offered as a full and sufficient expiatorie sacrifice for the sins of the world according to the Covenant of God For he that denyeth the Godhead of Christ must needs think that his blood is but common blood as other mens blood is and therfore not of sufficient worth and value to redeem the world more then another mans blood is and indeed if his blood be no better then the blood of another man and if it be not the royal blood of God Act. 20. 28. It hath not it can not redeeme us Now whether the sin mentioned in this place be absolutely unpardonable and altogether remediless will better apeare by a diligent exposition of that text as it stands in relation to the context both before and after it For if we sin c If everie sin which is committed after we knew and professed the Christian religion should be unpardonable what man could be saved seeing the most righteous men fall and therfore doe daylie pray forgive us our trespasses therfore this saying can not be understood of every sin but suerlie here is one special grand and capital sin meant and what that is the words going before and following doe declare For verse 5. it is said in the Person of the Son of God Sacrifice and Offerings thou wouldst not but a Vide. Psal 40. bodie hast thou prepared for me That is because the Legal sacrifices or the blood of bulls and goates could not redeem man therfore an humane bodie was prepared for the Son of God that in that assumed humane nature he might in man's stead beare the curse and suffer death which man had merited And because we who are but meer men weak and sinfull can not by our selves performe the will and law of God without performance wherof no man can be saved therfore the Son of God came in our stead to performe the whole law so as was required and willed of God as it is said vers 9. Then said I loe I come to doe thy will o God So that both the active obedience of Christ in doing the law and his passive obedience in suffering the punishment of our transgressions are here set forth in these words vers 10. By the which will we are sanctified through the Offering of the body of ●esu Christ once for all That is by Christs performing the will or commandments of God in our stead and through the Sacrifice of himself on the Altar of the Cross for our sins his mystical bodie or Church is Sanctified for it is said vers 12. This man Christ Offered one Sacrifice for sins for ever and again vers 14. h● one offering he hath perfi●ted for ever them that are Sanctified and then we are exhorted vers 22. Let us draw neer with a true heart in full assurance of faith and vers 23. Let us hold fast the Pro●ession of our faith without wavering If we sin there remaineth no more sacrifice c Having shewed what the foundation of our Christian religion is namely Jesus the Son of God God Incarnate and in his humane nature performing the covenant law and will of God both actively and passively for us and in our stead and requiring that we should have a full assurance of faith of the truth of that Doctrine without which faith Christ will not profit us he now shewes the sad consequences of rejecting this doctrine by Apostacie or falling away from our Christian religion in these words There remaineth no more sacrifice for sins but a certaine fearfull looking for of judgement So that the sin here meant is Apostasie that is forsaking Christianitie as Julian did esteeming of Christ but as of an ordinarie Coman man and therfore distrusting the sufficiencie of his blood and death as not an equivalent price and ransome for man's redemption The truth of this Exposition will better appear by the words following wherein this particular sin is evidently expressed and is called verse 29. Treading under foot the Sonne of God counting the blood of the Canant unholy or as it is in the Originall a common thing and doing despight unto the Spirit of Grace Now to tread under foot is to vilipend and undervalue Christ as esteeming him not sufficient to take away or satisfie for our sinnes to count the blood of the Covenant unholy or Common is to esteem of the death and blood shedding of Christ to be of no more vertue and power then the death and blood of another Common man and they that so basely undervalue Christ as to think and to account him but a meer man do despight unto the Spirit of Grace What is the Spirit of Grace in the Sonne of God but his Divine Spirit and Godhead even that Spirit from which all Graces flow which are called the grace of our Lord Jesus Christ So they who have no higher estimation of Christ then of a meere man do despight unto his Divine Nature his God-head for what greater spite can be then to un-God him the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to despite in effect is all one with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Matthew and the Spirit of Grace here is the same which is there called the Holy Spirit which doth signifie the God-head of Christ as hath been shewed before For if he that despised Moses Law died without mercy verse 28. Yet Moses was but a mere man and so but a Theod. in loc fervant to this our God Quan●ò morte dignior est qui Mosis Deum hab●t despicatui i. What shall become of him that despiseth the God of Moses and the saving Doctrine of Christ who is the Onely Eternall God Moses propounded life as a reward to them that should perform the Law Christ did perform that Law in mans stead to mans behoof and benefit and offereth to men the benefit of that performance and with it life eternall onely with this condition of believing on him Therefore that man which will not give credit to this joyfull-Evangelicall offer must expect to perish eternally for if Christ be rejected absolutely and salvation through him despised and not hoped for or expected There is no other sacrifice for our sins possibly to be found nor any other Name by which we can be saved By what hath been said it appeareth that these words If we sinne in this place signifie the sinning of the