the invisible things of God from the Creation of the world are clearly seen being understood by the things that are made even his eternall power and Godhead so that they are without excuse And certainly whoever shall weigh the arguments on both sides as in good order and with exactnesse they are marshalled by Sixtus Empiricus a very learned man and a Sceptique that is one that professed himself to embrace no particular opinion but to suspend his judgement and therefore to be hoped the more impartiall in all things will or I am much deceived even by evidence of reason not to insist upon his authority think himself bound to be of Saint Pauls opinion I think therefore I may conclude this point with Saint Augustines words with little alteration Quisquis prodigia said he of the Christian faith adhuc ut credat inquirit magnum est ipse prodigium Aug. de Civ Dei l. 22. c. 8. Initio qui mundo credente non credit I say Qui argumenta adhuc ut Deum credat quaerit c. To require proofs and arguments that there is a God which all parts of this visible world doe so clearly declare and all men of the world so freely acknowledge must needs be an argument of as monstrous stupor of minde as it is of prodigious infidelity As for the distinction of Persons in the Deity there be that affirm this mystery not to have been unknown to some ancient Philosophers Divers plausible passages and arguments they bring to that purpose I confesse and yet conceive neverthelesse that by others it is more probably denyed But however this is quite another case will not prove to our purpose here That there is a God with those ordinary Attributes of Goodnesse Omnipotency by ancient Heathens as cōmonly acknowledged is all wee desire to be granted in the notion of a common notion and principle And so much of the first II. The second is That the ways and counsels of God c. as before It was the first sinne of man that not contented with that similitude of God to which he was created by God he aspired to be like unto God in a higher and incommunicable degree of likenesse From which being shamefully and deservedly disappointed it hath been his sin and his infirmity ever since that he hath endeavoured as much as in him lay to make God like himself From hence sprang the making of Idols and Idolatry Aristotle in his Politicks briefly noteth it in these words That the gods doe reign or are governed by a King is commonly said and beleeved amongst men because amongst men are yet at this present have been of old Kingdomes for as the shapes so the lives of the gods men are wont to liken unto their own But Clemens Alexandrinus in his Stromata partly out of Xenophanes an ancient Philosopher miscalled a Poet by some because he wrote in verse partly of himself more largely thus The Grecians or Gentiles saith he as they do represent the gods like unto themselves in outward shape so in passions and affections also And as every nation according to Xenophanes make the gods to resemble them in outward shape The Aethiopians for example form them black and flat nosed the Thracians flaxen haired or yellow haired and skie colour eyed so their souls dispositions also The Barbarians make them cruell and terrible the Grecians more meek and gentle but yet not free from all perturbations of mind So Clemens The same observation is in Theodoret also and in him divers of Xenophanes own words and verses To this purpose Pliny also hath a notable passage in his Naturall History of a famous Painter in Rome about or a little before Augustus his time one Arellius but his own words will doe best Fuit saith he Arellius Romae celeber paulò ante Divum Augustum nisi flagitio insigni corrupisset artem semper alicujus foeminae amore flagrans ob id Deas pingens sed dilectarum imagine Itaque in picturâ ejus scorta numerabantur It hath ever been so and is so to this day and from this very fountain doe flow most of the grossest opinions and sects in Religion by which both the mindes of men are distracted and the publique peace of Common-weals disturbed Every man is apt to think well of himself of his own wit reason and judgement and as he is so must his god be or he shall hardly bee his god His own reason must be the rule of his gods reason and his wisdome the rule of his gods wisdome I appeal to them that are versed in controversies how often they shall meet with such speeches as these It would not have stood with the wisdome of God with the goodnesse of God yea and discretion too some have said to have done this saith one not to have done it saith another In such contradictions that both should be in the right every man knows is a thing impossible so that the credit of God if I may so speak without blasphemy is put to the stake and must needs suffer on the one side Yea even in matters of no controversie but of meer curiosity there be that sticke not at these expressions So one and he a man of good account otherwise except he may know all the particulars of Adams Paradise about which how much controversie and little certainty there is S. Eug. In Genesin p. 23. b. Neque adeò inhumanus fuerit Deus ut voluerit hujus rei ignoratione per omnes aetates homines torqueri c. is not unknown to them that have taken pains to enquire into it he charges God with unkindnesse and inhumanity I must confesse of my self that I never read such speeches without some horror nor ever made any other account of them then of speeches approaching to blasphemy neither can I perswade my self they ever had any very right apprehension of the Majesty of God that make their own wisdome goodnesse or ratiocination the modell of his The Prophet Isaiah I am sure hath taught us to think better of God then so But why say I the Prophet Isaiah they are Gods own words concerning himself Esay 55.89 For my thoughts are not your thoughts neither are your wayes my ways saith the Lord. For as the heavens are higher then the earth so are my ways higher then your ways and my thoughts then your thoughts To this purpose also are the words of the Psalmist Ps 77.19 as they are expounded by many Thy way is in the Sea and thy path in the great waters and thy foot-steps are not known But it is not Scripture that we have here to do with but common notions and principles of humane reason To humane reason therfore to common sense I appeal If God be acknowledged infinite omnipotent as by the Creation of the world he may be inferred will not as much difference between God and man be granted as is between man and brutes Or
hominum membra nulla contenâ—ione mente ipsâ ac v luntate moveantur sic numine Deorum omnia fingi moveri mutarique posse neque id dicitis superstitiosè atque aniliter sed physicâ constantique ratione Materiam enim rerum in quâ ex quâ omnia sint totam esse flexibâ—lem commutabilem ut nihil sit quod non ex eâ quamvis subitò singi convertique possit ejus autem universae fictâ—icem moderatricem divinam esse providentiam Cic. de Nat. Deorum 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 intention or intimation of the mind turne and move with all readinesse and facility 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 motions 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 facility 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 order 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 contrary to the ordinary course of nature untill certain evidence or divine revelation the best evidence enforce our faith But if those things be considered in themselves with relation to the power of God no solid 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 generally 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 Naturalists the world hath had as well Heathens as others have freely acknowledged their ignorance and weaknesse 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 another way of propagation as it is conceived by divers Ancients 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. if then proposed to any mans consideration would have seemed as incredible and impossible as whatever in that kind is proposed to our beleef as Christians 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 experience of things naturall Thou foole saith he 1 Cor. 15.36 37 38. 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 every 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 Maâ— 22.29 not knowing the Scriptures nor the power of God But here the more we know the power of God the fuller and perfecter apprehension 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 temporall 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 expressed this sweete and devout ejaculation from him Psal 8. taken in the literall sense for in the mysticall sense these very words are applied to this mystery Heb. 11.6 When I consider the Heavens the Moon and the Stars which thou hast ordained What is man that thou art mindfull 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 Esay 53.3 c. a man of sorrows and acquainted with grief or ever Thou shouldst have occasion to say of thy self Mat. 8.20 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 beleeved our report never had infidelity were it not for divine revelation a more plausible colour Hereupon some inferre wittily that the incredibility of this mystery should if rightly considered make it the more credible For say they Theod. Therap l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Salv. De Gubern Dei lib. 4. Vtique hoc magis maestimabilis pietas c. Sed omnium acutissimè Tertul. De Bapt. c. 2. Alqui eò magis credendum si quia miranduÌ„ est idcircò non credendum Qualia enim decet esse opera divina nisi supra omnem admirationem 1 Joh. 4.8 9. such goodnesse doth best become an
They that are not acquainted with the state of the world as it was in those days when certainly it was in many respects at a farre greater height of glory and outward splendor then now it is will not understand the pertinency though most proper of it self of that instance of victories obtained at solemn games and prizes His intention was certainly to goe to the highest of humane glory that his expression could reach or his phansie pitch upon and such was the glory of those solemn victories he speaks of For first to help them a little that are not acquainted with Antiquity what was done there was not done in the sight of one Nation or Kingdome onely but in the sight and concourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whole earth as ancient Authours testifie And such was the honour of the Conquerors and such their priviledges that they were not after their lives onely some of them worshipped as Gods but even in their life time accounted most of them almost every where to use their own word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as gods or equall unto the gods And it is further observable that the most famous Epocha or computation of times that ever was among Heathens the Olympiades was taken from these sports and victories as if they had been the thing wherein the world was most interessed or which to take notice of it most concerned it As Aristotle so others al or most that I have seen make this the proper character of true magnanimity not to admire that is Dionys Longinus in praestantissimo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libello elegantissime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et paulò post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by others it is expressed to despise all those things which by ordinary men are highly prized and esteemed Now the considerations upon which they grounded this contempt of the world were these especially First the short continuance if not of the objects themselves of glory which this world presented unto us yet of that fruition of them this our mortall life doth afford being compared to eternity Quae verò aetas longa est saith one of them What age of man is long Or what is it indeed that to mortall man can truly be deemed and tearmed long But a very little while agoe we were boyes then young men and behold how old age whilest we were in our race suddenly even before we could think or suspect hath overtaken us And this we call long because old age to us is our utmost bounds For so it is that according to the measure of continuance allotted by nature unto every thing so is age generally accounted either short or long Aristotle writes of certain little creatures about the River Hypanis which from some part of Europe doth flow into the Pontus which live but one day Of these little creatures therefore such as live till about the third or fourth houre after noon past dies in good age but those that live to the going down of the Sun decrepit especially if it be a Summers day when the dayes are at longest Let us compare our longest age with eternity and we shall finde their lives and ours to come much to one reckoning Despise we therefore such fopperies for what else to call or how more gently to tearm things that are so light and vain I know not and let us account true courage and magnanimity despising all humane things and wholly set upon the pursuit of vertue the sole happinesse of man So another and he might speak with more authority as being then in actuall possession of as much greatnesse and splendor as the whole earth could well afford or ever did afford unto one man a puissant Prince and Monarch Marcus Aur. Antoninus Imperator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 5. C § 19. Often meditate saith he how swiftly all things that subsist and all things that are done in the world are carried away and as it were conveyed out of sight For both the substances themselves we see as a flood are in a continuall fluxe and all actions in a perpetuall change and the causes themselves subject to a thousand alterations neither is there any thing almost that may be said to be now setled and constant or at a stand Next unto this and which follows upon it consider both the infinitenesse of the time already passed this is spoken by him as a Heathen who did not know the beginning of the world nor beleeve perchance that it ever had a beginning and the immense vastnesse of that which is to come wherein all things are to be resolved and annihilated Art not thou then a very fool who for these things art either puffed up with pride or distracted with cares or as for a thing that would trouble thee for any space of time to speak of canst find in thy heart to make such moanes Another main consideration that induced them to this contempt is the smalnesse or pettinesse if I may so speak of the earth the principall object of mortall men's cares and affections in respect of the whole world or Universe A consideration not grounded as some might happily surmise upon the meer subtilty of Astronomicall speculations or extravagant boldnesse of rhetoricall amplifications but upon such evidences of common sense and reason as any rationall man with very little search and study is capable of Yea and to this very end God and Nature in the language of ancient Heathens have made man capable of such knowledge and contemplation that he might not set his minde upon the earth or earthly things it being very improbable if not impossible that he that hath a right apprehension of this Universe and useth himself as becomes him now and then to elevate his thoughts to such contemplations should be much taken or affected with things so vile and contemptible as all sublunary things will be found compared to the Universe and so much inferiour to the divine temper and constitution of mans soul and understanding Quid enim videatur ei magnum in rebus humanis cui aeternitas omnis totiusque mundi nota sit magnitudo So Tully and the same in another place Idemque cum coelum terras maria omniumque rerum naturam perspexerit in hac ille magnificentiâ rerum atque in hoc conspectu cognitione naturae Dii immortales quà m ipse se noscet quod Apollo praecepit Pythius quà m contemnet quà m despiciet quà m pro nihilo putabit ea quae vulgò dicuntur amplissima that is The same man when hee shall understand the nature of the Heavens of the Earth the Sea and all that belongs unto them in this magnificence of things in this sight and survay of nature good God! how will he as the Oracle commandeth begin to know himself how will he contemn and despise and account as nothing those things which among men ordinarily are in greatest account and esteem and the writings of ancient Grecians that write of
Philosophy are full of such passages It is so certainly And if there be not among men now adays as certainly there are not such examples of heroick spirits and of true magnanimity as have been in former times among the Grecians especially it may very probably be conceived that one maine reason of it is because the Mathematicks Astronomy and Astrology were so called anciently are not so generally studied as they were formerly among the Grecians especially For it is one thing to hear in ordinary talk as it is commonly talked that the Earth to the whole Universe is but as one point which many may conceive to be but an hyperbolicall speech as if wee called a little man an atome in comparison of a great mountain another thing upon certain grounds of sense and reason Ptol. Mâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. § 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by Ptolomy and other Mathematicians it is demonstrated to know it and apprehend it clearly as clearly as every ordinary capacity doth apprehend that one single faâ—thing is no very considerable thing little more then nothing in comparison of such a sum as for example of one hundred thousand English pounds These things therefore whoever shall rightly consider and understand as he looketh upon a Common-wealth of Ants or Bees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anton. De Scipso l 7. § 3. Formiâ—aruÌ„ iste discursus est in angusto laberantium Quid illis nobis interest c. Sen. Nat. Qu. l. 1. in Praef. it is the similitude used by divers upon this occasion where he seeth great stirring and pains taking much carrying and running to and fro so will he look upon the ordinary cares and distractions frights and fears hopes and joys of such among the sons of men whose mindes are wholly set upon the world and have no further aim A third consideration that induced them to this contempt is because this world in the ordinary course of the world affordeth nothing so great and glorious but the basest and vilest of men are as capable of as the most generous and deserving Wise Solomon observed it and he made a good use of it it made him thinke the lesse of his own greatnesse Eccles 9.11 I returned saith he and saw under the Sun that the race is not to the swift nor the battell to the strong neither yet bread to the wise nor yet riches to men of understanding nor yet favour to men of skill but time and chance hapneth to them all Eccles 9.11 These worldly goods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how base 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Solomon of the Heathens Quae turpissimo cuique ac contemptissimo lenoni ac lanistae possunt contingere saith Seneca which may be in the power and possession of some abominable loose liver some common strumpet or some ravenous and bloudy Tyrant It once troubled Pliny the later a man of great learning and great place in the Roman Common-wealth very much when he observed what honourable titles the Senate of Rome whereof himself had the honor to be a member had conferred upon such a slave furciferum as he cals him as Pallas was what honourable Edicts and Declarations they had made in his behalf such indeed they are to be seen in Pliny as scarce any the most renowned for valour or wisdome or noble descent whom former times had known had ever obtained It did put him upon this contemplation the best use indeed that can be made of such objects quà m mimica inepta essent quae interdum in hoc coenum in has sordes abjicerentur how vile and contemptible such things must needs be which were cast sometimes upon such dunghils Tacitus writes of this Pallas that he had an estate of ter millies which doth amount to such a vast sum of money as might now suffice to be a ransome for many great Kings By this appears what account wise Heathens made of the greatnesse of this world and if this contempt of the world became them well and was esteemed in them an effect of truest magnanimity whose hopes neverthelesse for the most of them went not beyond this world how much more upon their own grounds must it become him who both as he was the Eternall Son of God from all eternity had in himself all fulnesse of infinite content and blessednesse and in the beginning of times had created Heaven and Earth the Heaven to be his throne and the Earth his foot-stool Esay 66.1 and as he was made flesh in the fulnesse of times yet even then was so united to eternall Majesty that even then he was the Lord â—f glory and so much the more the Lord of glory because he had it in himself and from himself wholly not from any outward adventitious lustre That infinite disproportion betweene the least glimpse of Eternall Majesty and the greatest glory this earth doth afford how could it better appear upoÌ„ earth then in contempt of the earth He that had the substance in himself should he seek after the shadow Cui nihil ad augendum fastigium superest Plia Sec. in Panegyr ad Trajanum hic uno mode crescere potest si se ipse submittat securus magnitudinis suae Hee that is at the height of Majesty and Greatnesse if he will yet be greater and higher he must abase himselfe shewing his Greatnesse in that more then in any thing that he can abase himself with security This was counsel once given to a great Prince and Emperour by a great Orator Heathens both and this we may say was the case of Christ It was most proper to him above all men to magnifie himself in his humility who was so farre above all men as being both God and man Were there no other argument to perswade men against the opinion of the Millenaries this would much move me An earthly Kingdome of a thousand years They must think better of the Earth then I doe and a thousand years a longer time then I can conceive it who propose such a Kingdome as a great thing to him who is Lord of Heaven and Earth to whom a thousand years are as yesterday when it is past and as a watch of the night Psal 90.4 There is not any thing that more enhaunceth the credit of men in the world then the reputation of valour and the fame of Conquests and Victories The Scriptures themselves seem to goe this way too Gird thy sword upon thy thigh O most mighty c Thine arrows are sharp c. Psal 45.3.5 c. which speeches and divers others of the same kind were intended of Christ And the Jews grounding partly upon such places of Scrip ure and partly upon their own fond thoughts imaginations did promise themselves such a Messias that should not onely be a King but a Warriour also a great Conqueror Of this because approved histories of al ages nations are sufficient to inform us what to think of it
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 available The fourth is IV. Some things are spoken of Christ as God which must be understood of his humane nature 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 V. 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 Lutherans 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 consequence of this difference if neerly sifted may be somewhat 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 natures 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 sometime lead us as S. Peter in those words speaking of Christ being put to death in the flesh 1 Pet. 3.18 and suffered for us in the flesh Ibid. 4.1 and the same Peter Chapter 2.23 Who his own self bare our sins in his body 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 propose 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 considerations which himself in his holy Word hath recommended 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 necessary not of any that I remember Neither is this the question Whether upon a supposition that satisfaction must be had any other true and proper satifaction could be found but in and by Christ which is a point handled by 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 divers of the Ancients who give sundry reasons grounded upon the Scripture that it could not and hath b Vid. Reverendiss Archiep. ArmachanuÌ„ in Trâ—ctatum qui inscribitur Immanuel vel De mysterio Incarn lately by some of eminent worth and ranke more accurately been discussed and proved but this supposed that God after the fall of Adam having 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 objections and scruples of ancient Heathens who as they liked 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 Fathers 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 Augustine onely who are cited by learned Hugo Grotius in his Treatise De Satisfactione but S. Cyprian also or whoever is the Author of that excellent piece De cardinalibus operibus Christi Origen Theodoret Leo and Gregory two Popes for their singular worth and piety surnamed Great Theod. Therap l. 6. 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 appointed 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 habitation eternall darknesse * Pariter Leo 2. De Nativit Misericordia Dei cum ad recuperanduÌ„ genus humanuÌ„ ineffabiliter ei multa suppeterent hanc potissimum consulendi viam elegit quâ ad destruendum opus Diaboli non virtute uteretur potentiae sed ratione justitiae But it was not the will of God in this to manifest
in his Disputations against the Socinians upon such grounds of reason as are ordinarily insisted upon by others having said as much as can with any colour be said for this necessity Balth. Meisnerus A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dec. 3. Disp 26.90 concludes his Disputation in these words Hitherto why God could not without some prejudice to his Omnipotency pardon sinners without some satisfaction 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 revelation of his divine will by his Word ought to suffice us whereby 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 nostram 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oportebat 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 relation meerly to the predictions of the Old Testament 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 heaven 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 professed 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 otherwise to consider the things in the order of their nature 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 accordingly 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 consequence we may with lesse danger and no lesse edification we hope take notice of such reasons or considerations 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 indeed most of these considerations be grounded upon Scripture as will appear But they must first be forewarned that are not so throughly acquainted with the tearms belonging to this subject that in this particucular 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 sinners 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 mentioned often in the Scripture but also set forth commended 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 manifest 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 conversations are styled Infidels or unbeleevers as being altogether 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 effectually to imitate him as in other things so especially in his humilitie the most proper vertue of Christianity and without which all profession of Christianity 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