bring forth serpents The grace of God if turned into wantonnesse becometh the savour of death unto death And those sink themselves deep into condemnation whose sinnes mention what should induce to repentance 4. Neglect not salvation purchased by Christ O tast and see that the Lord is good Psal 34.8 Divine goodnesse hath condescended so farre that it is obvious to sense to the sight in a body assumed born conversing with men upon earth dying rising from the dead ascending into heaven but moreover to the tast Popish transubstantiation disclaimed in the Eucharist But to be affected onely with what tickleth our senses with what pleaseth the fantasie doth not transcend Popish superstition We must see Gods goodnesse with our understandings and tast it with rationall affections I deny not but both seeing and tasting may well agree to the understanding The intellect as it containeth eminently some one sense cannot comprehend sufficiently Gods clemency Yet I should chuse rather to attribute tasting to the affections We should at least but Tantalize if we should see and not tast We must tast otherwise we cannot see how gracious the Lord is We may learn who receive Christ aright and likewise be incited so to receive him from John 1.12 13. But to as many as received him to them gave he power to become the sonnes of God even to them that believe on his name which were born not of bloud nor of the will of the flesh nor of the will of man but of God Those who receive Christ aright are not overswayed by naturall corruptions nor yet by the commandments of men moreover attain somewhat both beyond the reach of nature and education are by regeneration conformed to Gods will * See Field concerning severall degrees of Love in the Apendix to his third book of the Church chap. 5 They embrace Christ not onely as a Priest offering up himself for their sinnes but likewise as a Prophet to direct them and as a King to rule over them They are made the sonnes of God and heirs of eternall life and shall for ever enjoy the presence of God Bonum honestum utile jucundum meet together as we see in the receiving of Christ Christs bloud the true Pactolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 floweth with riches One drop of it is enough to enrich thousands of worlds to all eternity Uranople the new Jerusalem hath its foundations garnished with all manner of precious stones Apocalyp 21.19 If heaven upon earth be so glorious what shall we conceive of heaven in its proper place As it cannot seem a new thing that truths so precious should want acceptance so undoubtedly some time or other each truth will obtain audience When any of us is in danger of death or at furthest immediately after death S. Pauls doctrine will be confessed worthy of all acceptation All who have heard it and not received it will acknowledge themselves fools at the day of judgement 5. Let us offer up all possible praise honour glory and thankfulnesse to the sacred Trinity contriving such a way for our recovery to God the Father who gave his onely begotten Sonne in whom he was well pleased to be a ransome for us to God the Sonne who suffered an accursed death for us to that Spirit which sanctifieth us Let us propagate our thankfulnesse into our lives Let us not think any peice of self-deniall any service too deare for God Christ hath descended lower for us then 't is possible for us to debase our selves for him The saints upon earth sing a new song in the honour of Christ Thou art worthy to take the book and to open the seals thereof For thou wast slain and hast redeemed us to God by thy bloud out of every kindred and tongue and people and nation Rev. 5.9 10. Heaven answers as by an eccho the musick upon earth in the mean time continuing verse 11 12. Worthy is the Lambe that was slain to receive power and riches and wisdome and strength and honour and glory and blessing This song of Angels putteth Christ in the third person He took not upon him the nature of Angels He is nearer to us All creatures come in as the Chorus v. 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto him that sitteth upon the throne and unto the Lambe for ever and ever As man began so he concludes the song v. 14. And the foure living creatures said Amen And the foure and twenty Elders fell down and worshipped him that liveth for ever and ever Because there are severall degrees of thankfulnesse I shall adde to these examples some motives which may quicken us in the duties mentioned 1. We are unable in our own persons to fulfill the morall law Let us exceed the Scribes and Pharisees who so farre relyed upon self-sufficiency that they conceiv'd the Gospel in regard of themselves impertinent doctrine 2. Could we avoid all actuall transgressions yet originall sinne is able to damn us 3. No one merely a creature can supererogate can spare us any part of his obedience The blessed Angels of all creatures most nimble and cheerfull in obedience have oyl little enough in their lamps for themselves 4. No one merely a creature nor yet all creatures could by sufferings redeem so much as one soul They should alwayes be suffering but never satisfie If any commend any other way to salvation as the fulfilling of the morall Law the intercession of the Virgine Mary c. besides Christ that proverb mentioned by Aristotle in his Meteorologie is verified of him viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manus Christi to wit nailed to the crosse is the onely physick for a sin-sick soul We stand in need as you see of Christs merits but let us preferre ingenuity before necessity let us expose our hearts to the woundings of a friend Christ as Anacreon upon a worse occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suffer his love to wound your hearts Meditate returns answerable in some proportion to his sufferings Let us propagate our thankfulnesse into our lives and praise and honour God by doing his will So shall his will be done in earth as it is in heaven Let none who maketh profession of Christianity carry himself scandalously Muta nomen vel age fortiús 6. Forasmuch as Christ came into the world to save sinners and is a sufficient Mediatour able abundantly to save let us not seek unto any other Let us not go about to alienate any part of his office to conferre honour prerogative to him upon saints angels or images The Scripture speaketh expressely that in the later times some shall depart from the faith giving heed to seducing spirits and the doctrine of daemons 1. Tim. 4.1 Beza upon the last word of that comma thus commenteth Notum est quid hoc nomine Platonici presertim
they have not grieved thou hast consumed them but they have refused to receive correction they have made their faces harder then a rock they have refused to return Of many other Scriptures suitable to this occasion I shall commend to you onely the first of the Proverbs Wisdome uttereth her voice in the chief places of concourse stretcheth out her hand playes the Oratresse both for elocution and action but her auditours set at nought her counsell would none of her reproof Secondly from those contained in comparisons of men with beasts Man is compared to the beast that perisheth Psal 49.12 to the dromedary in the wildernesse Jer. 2.24 to a wild asses colt Job 11.12 to the deaf adder Psal 58.4 * Their thoughts like cockatrice egges break out into viperous words and actions See R.D. Kimch upon the text to cockatrices and spiders Esay 59.5 to a horse rushing into the battell Jer. 8.6 Brutes because they want reason oft run away from those that would feed them and perform to them other good offices and run into danger The dromedary in the wildernesse cannot be taken but in her moneth when she is bagg'd The wild asses colt is the wildest of wild asses The deaf adder although by spitting out his poyson he might renew his age stoppeth his ears by applying one to the earth and covering the other with his tail lest he should heare the voice of the charmer The war-horse rusheth upon the pikes upon destruction Man is more brutish then beasts then the dullest of beasts Esa 1.3 The ox knoweth his owner and asse his masters crib but Israel doth not know my people doth not consider Here 's what astonisheth both heaven and earth God layes open his grievances to the heavens and to the earth things inanimate as if those were more intelligent and more ingenious then men Israel neglected his owner and his nourisher God who had chosen him for a peculiar possession who constantly sometimes by his extraordinary providence had maintained him The ox and the asse gave place to their owner and master in the stable at Bethlehem when as men denied him room in the inne But this morosity might proceed from a veniall ignorance falls much short of that more then brutish stupidity which is here described Wicked men do not onely refuse Christ an object of their beneficence in his poore members but likewise offering to provide for them They know that godlinesse is great gain hath the promises of this life and that to come and yet reject it In the New Testament wicked men are compared to dogs and swine Matth. 7.6 Give not that which is holy unto the dogs neither cast ye your pearls before swine lest they trample them under their feet and turn again and rent you * Nihil aliud est totus mundus ante conversionem nisi aut hara porcorum vel colluvies rabidorum canum Aug. Impure men are here compared to creatures unclean according to the Law dogs and swine Should you cast what is precious to swine they are ready to trample it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter pedes suos if to dogs they will turn again and bite you But to trample under their feet and to turn again and to rent those that come near them agree to the nature of both those creatures In every wicked man there is something answerable to each of those ill conditions in dogs and swine They neglect contemne and vilifie grace and mercy offered in Christ They tread under foot the Sonne of God count the bloud of the Covenant an unholy thing and do despite to the Spirit of grace Heb. 10.29 Thirdly from Gods complaining of sinne and sinners This in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vituperatio utpote eorum qui contemnunt aut negligunt God complains to the heavens and to the earth that he had nourished and brought up children who rebelled against him Esa 1.2 Fourthly from Gods groning under mens stubborn and stiffe-necked rebellion He complains of Israel with a sigh Esa 1.4 Ah sinfull nation a people laden with iniquity a seed of evill doers children that are corrupters they have forsaken the Lord they have provoked the holy one of Israel to anger they are gone away backward 'T is a small thing that the whole creation groneth under mans sinne and travelleth together in pain Rom. 8.22 God himself is pressed with mens iniquities as a cart is pressed that is full of sheaves Amos 2.13 The Almighty expresseth another sigh Esa 1.24 Ah I will ease me of mine adversaries and avenge me of mine enemies Fifthly from God upbraiding such as have been resolute in impenitency Christ upbraided the cities wherein most of his mighty works were done because they repented not Matth. 11.20 God in holy Scriptures by many accusations and reprehensions and chidings of sinners expostulations with them redargutions of their perverse wayes lamentings for their destruction expresseth emphatically mens aversnesse from terms of eternall peace and salvation I may adde that promises and threatnings are oft repeated that sometimes the hearts of Gods children unlesse they be mollified with afflictions will not kindly receive the impressions of the Spirit I shall have occasion of illustrating these particulars when I shew that Christ came into the world to save sinners No believer so completely closeth with Christ and promises founded in him as that he may not seasonably be the object of exhortations of motives and inducements to nearer union with a Saviour The Israelites in their journey to Canaan had a pull-back-inclination towards Egypt Lots wife looked back towards Sodome David must be afflicted that he may learn Gods statutes So you have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the doctrine proved I shall be brief in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wicked men have sinne reigning in them And there is in each regenerate person together with the kingdome of David the house of Saul Grace and lust have junctas habitationes though not divisum imperium though they reigne not together yet they dwell together They exist not onely propè but unà are not onely juxta se posita but likewise mutuò se penetrantia They have though not the same father yet the same mother and as they are sisters so also twinnes are together in the wombe and born together in godly men together in each faculty and in each good action There 's iniquity in the best of our performances The godly fall so far short of the closest union possible with Christ as they fall short of integrity of perfection in grace The godly are not so loos'd from themselves as that S. Paul may imitate the Areopagites omitte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he speaks to them about spirituall things He 's wont to premise insinuations Sometimes he conciliates affection by loving compellations the word Brethren is frequent with him Sometimes by mild and gentle entreatings I beseech you be followers of me 1.
ad scientiam lib. 2. cap. 7. Whether or no answers given by Urim and Thummim and the writing upon the wall in Belshazzars palace were immediately from God or by the mediation of Angels is conceal'd from us The two Tables of the Law given to Moses on mount Sinai were written with the finger of God Exod. 31.18 If we compare with this text that of the Psalmist in the 8. Psalme vers 3. When I consider the heavens the work of thy fingers we shall conceive with Maimonides in the 66. chap. of the first part of his More Nevochim that the Law was made the same way that the heavens He tells us how All naturall things are called the work of God but more especially what began by creation such was the Law saith the same authour I shall produce his words as construed by Buxtorfius Quemadmodum stellas non per instrumentum aliquod in coelo collocavit existere fecit sed per primam suam voluntatem Sic quoque Scriptura illa fuit scripta per primam ipsius voluntatem sine aliquo instrumento This his conceit I find countenanc'd by the fifth chap. of Pirke Avoth I shall adde his quotation of the Talmud to the same purpose Nosti quod in hunc sensum in Mischnâ legitur decem res creatae sunt inter vesperas ex eorum numero quoque est Scriptura Tabularum ex quo colligimus extra controversiam in confesso apud omnes semper fuisse Scripturam tabularum esse sicut reliqua opera creationis quemadmodum in Mischna exposuimus Cabbalists say that God created the world in order to the Law In the creation of the world the holy Ghost moved upon the waters when the Law was to be engraven upon the tables of stone God descended upon the mount The same finger which wrought the book of nature wrote the Law The world 's potentia divina the Law voluntas Dei protensa The world 's a compendious expression or copy of Gods power the Law of his will this in letters that in hieroglyphicks * Who conceive from Act. 7.53 Gal. 3.19 Heb. 2.2 the Law was spoken by Angels besides that the Syriack interpreter Acts 7.53 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per manum mandati angeli and by this Angel meaneth Christ as may be gathered from his translation of Gal. 3.19 where he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 angels in that angels are distinguished from a Mediatour who as he thought was no other but Christ neither could more angels then one unlesse because they organiz'd the aire or clouds or some other body be said to pronounce the Law may see Heinsius upon the first of those texts Maimon also telleth us in his More Nevochim par 2. c. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a Prophet is oft called an Angel There are mentioned in the acts of the Nicene Council part 1. lib. 1. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No created knowledge was the midwife to either of these births the writing as well as what written was immediately from God God sometimes reveal'd to his Prophets what should come to passe by species resemblances impress'd in their minds These were of two sons are resembled by those which convey sensible objects to the eare and the eye and are called vision and the word of the Lord. The Prophets were the mouth of God and eyes of the Church Vision by Hebrews is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 10.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of the Lord in Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See Onkelus upon Gen. 20.3 in Chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine verbum sermo if we preferre the term which best pleaseth Cyprian The word of the Lord is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of the Lord Ezech. 11.5 and by Onkelus translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Lord Ezech. 14.2 by Onkelus is interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of prophecy Vision as likewise the word of the Lord when it denounceth judgements against any people or person †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the burden of the Lord Jer. 23.33 in Jonathans targum is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecy in the name of the Lord. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a burden each of them when delivered in sleep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dream and every dream sent into the mind from God if predictive of future matters that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Prophecy although it properly signifie as the notation of the word intimateth a prediction in outward words is in the mind ratione principii Thom. Aquin. 2.2 q 171. art 1. concludes that prophecy first and principally consists in knowledge secundarily in speech prophecy coming in a dream as R.D. Kimchi upon Jer. 23.27 is found under one of these The hand of the Lord Jehovah Ezech. 8.1 is as Kimchi well glosseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of prophecy as it cometh in its strength Each propheticall influence may be called the spirit of prophecy and the spirit of the Lord as because it is the gift of God so in that it 's fitly resembled by wind moreover in the first respect may be termed Spiritus sanctus in the other Spiritus sacer On the day of Pentecost when the Apostles were to be endued with the gift of tongues there came a sound from heaven as of a mighty rushing wind Influences such as that which was called the word of the Lord enabled the Apostles to speak with severall languages These like wind could not be contained Balaam could not but speak what God said unto him When the spirit rested upon the seventy Elders they prophecyed and did not cease Numb 11.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of prophecy in Onkelus his paraphrase upon that Comma There 's vehemency in the spirit of prophecy which renders it like a rushing wind Nescit tarda molimina Spiritus sanctus Those words of Ezechiel chap. 8. The hand of the Lord fell upon me may be understood concerning the spirit of prophecy as it comprehends vision and the word of the Lord. The prophet affords instances of both reveal'd to him in the three chapters next following And Villalpand tells us Spiritum Dei cadere there is irruere aut lapsum esse desuper cum vi energiâ more fulguris quo illuminatus simul atque excitatus est propheta non secus quà m si fulgure repentè tangeretur Suidas saith concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which God promiseth Ezech. 11.19 and elsewhere that it is not the holy Spirit but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I may say the like concerning the spirit of prophecy but with this difference that is of the appetitive facultie this of the understanding
same which are used by Jews insinuateth that a Trinity of persons in the divine essence is impossible It falsely supposeth that if there be three persons there must needs be a Trinitie of Gods That article of Christian faith concerning the Son of God becoming the sonne of man is misconstrued Azoar 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they say that God assum'd a Son Christians are by Mahumedans call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Associantes that I may use the words of Erpenius in Histor Joseph comma 106. Quod Jesum Christum Deum esse dicunt veróque Deo tanquam diversum ut faliò illi opinantur adjungant Christians affirm not that God became a father by assuming into his nature the person of God the Sonne nor yet that the two natures of the Sonne of God are distinct persons nor that God hath more sonnes then one unlesse by adoption and spirituall generation by which I mean regeneration See in the supposed Gregory Thaumaturgus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and σ. with their elucidations Christ is the Sonne of God the father those who are regenerate although opera trinitatis ad extra sunt indivisa according to Scripture language are born of the spirit The faith embraced by Christians acknowledgeth for its rule the Gospel which authours of the Alcoran confesse to be divine truth But moreover should Christians at any time have erred as affirming that the divine nature was divisible or divided at indâ—gni â—i qui reprehenderent who affirm that God when he had form'd the body of man of mud breath'd into it part of his own soul As Christ is God so he is equall to God the Father The same indivisible nature cannot agree to severall persons according to severall degrees Eusebius doth not contradict what propounded in sacred Scriptures to be believed as did Arius but also the light of naturall reason In his Evangelicall demonstration God the Father is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And cannot saith Eusebius assume a body God the Sonne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compar'd with God the Father is saith Eusebius blasphemously as an ambassadour to his prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Demonstrat Evangel lib. 5 c. 1 4 6 9 10 11 13 20. the title of the twenty fifth chapter cap. 30. lib. sexti prooem c. 16 17 20. That I may omit similitudes by which Feild upon the Church Dr. Andrews in his sermons and Dr. Jackson in his knowledge of our Lord Jesus Christ chap. 30. excellently illustrate the union of the two natures in Christ Gregory Thaumaturg serm in Annunciat Mariae virginis conceiveth that the Margarite consisting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex duabus naturis ex fulgure nimirum aquâ is a fit resemblance The Trinity of persons in one undivided nature whereof each is infinite without infinetenesse multiplied and duality of natures whereof one is finite the other infinite in the same individuall person are mysteries which men and angels ought to believe and may admire but cannot comprehend nor perfectly represent by any resemblances Mahumedans very man against the Marcionites God and man together by personall union against the Nestorians came into the world that is was born This is his advent or coming meant in my text He came into the world that is was in lucem editus This his coming was promised to our first parents in Paradise prefigured by variety of types prophecyed of by Jacob Gen. 49.10 foreseen by Job as may be gathered from Job 19.25 prophecyed of * With whom I may joyn Hermes in his book inscrib'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Lactantius lib. de vera sapientia cap. 6. Marsil Ficin Argument in Merc. Trismegist Pymand by Balaam Num. 24.17 promised to David 2. Sam. 7.16 and 1. Chron. 17.11 12. foretold by the †See Constantines oration in Eusebius after the life of Constantine cap. 18. and 20. Clemens Alexandrinus Strom. l. 6. Lactantius lib. 4. c. 6. to whom may be added Justine Athenagoras Austine Virgil Eclog. 4. others If any surmise that predictions attributed to Sybills were feign'd by Primitive Christians preposterously ambitious of promoting a good cause let him see Constantines oration before praisd his Epistle also to Arius and his sectatours extant in the acts of the Nicene Councell part 3. Sybills celebrated by a quire of Angels honoured by the three Persians testified by God himself God is pleased to dwell with man on earth the heavens cannot contain him 2. Chron. 6.18 The voice of my beloved behold he cometh leaping upon the mountains skipping upon the hils Cant. 2.8 Vultis ipsos ejus saltus agnoscere saith * In Evangel Hom. 19. Gregory upon that place He leaped saith he from heaven into the wombe from from the wombe into the manger from the manger to the Crosse from the Crosse into the grave from the sepulchre he returned into heaven The first of these leaps is by Chrysostome called a great stride by the second of them he reach'd into the world according to the mind of my Text He who was †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nonnus eternal was born This is a true saying God who is truth it self prophecyed and promised this birth to our first parents in paradise God out of his transcendent lenity promised mercy before he passed sentence upon them Our Saviour is called the womans seed Gen. 3.15 Were †Antiquitat Judaic l. 1. c. 2 Josephus orthodox in what he reports concerning the serpent which seduc'd our first parents 't were an easie matter for the womans seed to bruise his head He mistakes both in naturall and theolo-history in that as affirming that the serpent before he deceived our first parents had the facultie of speech went upon feet and by reason of that misdemeanour was amersd these abilities and also had poyson as a badge of his enmity towards man put under his tongue in this as esteeming what was onely the instrument in tempting Eve the principall cause and the promise a precept the observance of which would prove but of shallow advantage that Gods meaning was that every one as he met with a serpent should strike it upon the head which contain'd in it somewhat hurtfull to mankind Onkelus attained the mind of the sentence He thus paraphraseth I 'll put enmity between thee and the woman and between thy sonne and her sonne he shall remember what thou didst to him in the beginning and thou shalt observe him in the end The sonne of the woman our Saviour not the Virgin Mary as Papists blasphemously affirm brake the serpents head the first of the devils works against mankind the devill by his malicious attempts endeavoureth to hinder the consummation of Gods works of mercy the application of Christs merits No one unlesse the Sonne of God as well as the seed of the woman could be able to bruise the serpents head Behold a virgin shall conceive and bear a sonne and shall call his name EMMANVEL
quod mei sit regis habitare in domo sua R. Menachem upon the place saith His voice is the voice of the living God Gods children ow to Christ the head of the Church their temporall deliverances but are further obliged to him He came into the world to save sinners So I am faln upon my third proposition Major est Dei misericordia quam nostra miseria The waters of the Sanctuary are now so risen that we may swimme in them Here 's the great mystery of godlinesse 1. Tim. 3.16 The wits of men and Angels could not have plotted such a way for mans recovery The devil suspected not that his endeavours against men should by such means be frustrated * I cannot with Clem. Alex. Paedaegog lib. 3. c. 1. so construe that of Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to make it signifie the hypostatical union of Christs two natures Men may believe but cannot comprehend Christs two natures so united as that he who is eternall may be said to be born in time he who is impassible and immortall to suffer death c. There remain two other depths in Christs coming to save sinners which render his goodnesse as admirable as his wisdome 1. 'T would be an injury with men as Salvian well observed to punish a good sonne for a bad servant Here 's scarce any difficulty but I may opportunely suggest that as Christs willingnesse to suffer for us asserts the justice of God the Father so it is a remarkable part of his free mercy towards us Christ of his own accord laid down his life for us 2. Take into your meditations who were the objects of Christs mercy They were his enemies It 's too frequently a peice of injustice amongst men to rescue by strong hand and abuse of authority those from punishment who deserve to suffer Volenti non fit injuria God without derogation from his justice freely remits what men had sinned against himself He declared together with his justice his holinesse likewise in bringing sinne to condigne punishment and moreover emphatically his rich goodnesse by suffering for sinners and such as were rebels against himself A young student of History saith Polibius universam mundi historiam debet uno intuitu complecti velut in corpus redigere This work is done to our hands in the history of Gods mercies and free love towards us Christ by suffering death for us did omnem bonitatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All other spirituall blessings meet in this as the radii in the center and as streams in the fountain God's pleas'd to accumulate one mercy upon another God the Father out of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was pleas'd to send his Sonne into the world to die for sinners and to make this mercy the foundation of others necessary in order to their salvation To save sinners was the end the main designe of Christs coming into the world Calvine chastiseth Servetus affirming that Christ should have come into the world although man had not sinned To save sinners was the work for which he came down from heaven Lord speak the word onely said the Centurion Matth. 8.8 and my servant shall be healed Jesus at a distance by his word cured the bodily infirmity of the Centurions servant God by his word created the world God said Let there be light and there was light c. Many conceive that God in regard of his holinesse could not remit mans sinnes without satisfaction All agree that the way of which he was pleased to make choice for our recovery was in many respects most convenient That our spirituall infirmities might be cured that man might be re-created 't was requisite that God should come down from heaven and that he should not merely speak the word be ye saved but that he should do and suffer many things for us Our redemption put God to greater expence then did our creation A signe that we had sunk our selves below nothing Vbi virtus saith Plinie ibi etiam fortuna Here are good tidings for those who were altogether void of virtue here 's salvation for sinners That Christ Jesus came into the world to save sinners is a doctrine worthy of all acceptation 1. This doctrine is acceptable in regard of its authour Should an earthly Prince speak we should hear him with greedy attention 2. Acceptable in regard of those by whom it was delivered It was preached by Angels to Joseph the husband of Mary and the shepherds by the Apostles by Christ himself 3. Acceptable in that contain'd in plain terms Many parts of Philosophy are obscure and the answers of oracles were oft ambiguous vitreum vas lambimus sed pultem non attingimus This doctrine is so clear that he that runneth may read and understand Those who are of weak capacities are not debar'd from it They may tast how good and gracious the Lord is But some truths not fundamentall have their share in these conditions 4. This doctrine in regard of its matter is worthy of all acceptation This is the very life and soul of the Gospel the fundamentall of fundamentalls That substantiall truth which almost all the types in the Law prefigured that cardinall truth upon which dependeth the rest of the Gospel This doctrine containeth good tydings of great joy which shall be to all people Luke 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my text is I conceive the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here are tydings worthy to be received with full with compleat acceptation One soul is more precious then the fabrick of the world certainly each mans soul ought to be more dear to him as the principall part of himself What will it profit a man if he shall gain the whole world and lose his own soul or what shall a man give in exchange for his soul Mark 8.36 37. Secondly as the soul is more precious then all worldly honours treasures and delight so salvation is much better then the soul That which is the happinesse the end of man must needs be better then man Grace is better then nature An habite is extremum potentiae But our happinesse is better then grace It 's better not to be then to be eternally miserable and the fruition of God is much above our beings and means conducing to it There 's a wide hiatus a vast gulf between the largest of worldly blessings and the narrowest of spirituall conferred upon Gods children Those have an interest in one who knoweth all their wants who is ready and able to help upon all occasions The eyes of the Lord are upon the righteous and his ears are open unto their cry Psalme 34.15 Should not God see as well as heare his children should want many things We apprehend not all our own wants and so cannot pray to God for the releif of all God knoweth what we stand in need of before we pray unto him and of his own accord without any monitour is wont to aid us Gods
is almost peculiar to Chronology many parts of learning are wholly exempted from them all Some left they should not be â—â—puâ—ed to know somewhat unknown to others professe skill beyond the peripherie of possible knowledge Among all the sects of students Chronologers and Astrologers are most frequently guilty of this flush'd boasting I affect not to be a sceptick in Chronologie I acknowledge that there is singular use of this piece of history but would have those who professe skill in it contain'd within due bounds nor dare to attempt any thing beyond sobriety Chronology in its full dimensions sith God who is adequately perfection it self knoweth the moments of all changes the birth and age of each being all opinions and expressions concerning these circumstances cannot but be in it self desirable yet because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans life is short and art long I may adde and our proficiency in knowledge but slow ought to give place to some other studies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vice versâ a lesser good hath in it rationem mali The history of things applyed to times in which they began endured ended hath not immediate influence into our spirituall or temporall affairs yet is to be preferr'd before other studies more directly usefull in our lives when it ushereth in any knowledge more advantagious then improvements yet wanting which may be obtained without it 1. To attain skiil in the greatest part of the Encyclopaedia viz. in the fundamentall points of Divinity Languages Grammar Rhetorick Arithmetick Musick Geometry Metaphysicks Morall Philosophy the greatest part of Naturall Philosophy and Astronomy dependeth nothing at all upon Chronology 2. We can easily believe that there is truth in contingent axioms contain'd in sacred Scriptures although we attend not to the times in which things came to passe 3. We can as easily believe humane writers relating what came to passe as reporting the time in which it came to passe 4. Some knowledge of things applyed to certain times or places neither immediately nor remotely conferreth any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I readily acknowledge that some parts of Chronologie conferre much to the knowledge of things which are applyed to time and of things distinct from them Astronomy relieth much upon the records of the times in which Astronomicall observations were made Naturall Philosophy and Astrology may be advanc'd by the times of the events upon earth compar'd with the positures of the heavens A rule cannot be founded upon a single observation Histories which are conversant about the same times mutually explain one another The Chronology in heathens if we deal with infidels may conâ—â—liate credit to the sacred Scriptures We are much enabled to judge of testimonies concerning the customes and events of former ages by knowing in what riches the authours lived Lastly Gods providence is much illustrated by Chronology as it informeth us that sinne hath sometimes been punished whilst it was in act or immediately after and that Gods servants have been delivered in times of their greatest straits and necessities These advantages we may receive in some measure from such chronology as former ages have transmitted to us howsoever perplex'd and imperfect Of such I spake before not of Chronology in the abstract nor according to such actuated perfection as it was capable of Historiographers oft vary in their reports and sometimes are so counterpoiz'd that it 's difficult to pronounce any party victorious Caeteris paribus the more ancient are to be preferred before later who were more intelligent before such as were lesse skilfull those who wrote without prejudice before such whose affections were engag'd the more honest before such as were lesse consciencious a greater number before a lesse Advantages are sometimes so distributed that the controversie cannot be determined But what 's averred onely by one authour much more what by many if it neither be repugnant to any artificiall reason nor yet contradicted by any testimony may justly challenge our assent The concurrence of some events and order of others are confirmed unto us by full consent of witnesses The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Naturall Philosophy may for the most part be approv'd or disprov'd by new experience It 's already confess'd that Chronology abstracted from its usefulnesse which may fitly be termd Chronologie spoliata is an ornament to the understanding moreover that Chronology is helpfull to the judgement memory and reminiscencie likewise receive much aid from the circumstances of time and place but almost equall from these true and feigned I have shewed the use of Chronology and where those who study to apply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must write their nè plùs ultrae It s clear that learning might have been much advanced above her present 〈◊〉 had some of most able parts been contented with truth and not preferred their divinations and fictions FINIS Inserenda Pag. 51. lin 14. after immediately from God adde or an Angel Pag. 53. lin 4. by himself adde or by an Angel Pag. 122. lin 16. complete 2314. The Samaritane as we see differeth from the Jews Pentateuch Scaliger divined not right in his seventh book De Emendat Temperum His words are these Tantum abest ut aliquid assuerint Samaritani Pentateuche ut totidem literis quot Judaei scriptum habeant Petrus Gassendus De vita Peiriskii l. 2. pag. 113. telleth us what I could not but suspect from the sentence now quoted that Scaliger never saw the Samaritane Pentateuch The Samaritanes Chronicle no more derogateth from their Pentateuch by commending to us a differing accompt of the yeares of the Patriarchs then do some Hebrew and other Chronologers who dissent among themselves and from the Scripture from the authority of the Pentateuch transmitted to us by the Jews Pag. 129. lin 23. make up 3420 years But one yeare must be substracted in that the yeare in which the Temple began to be builded is given to the segment of time preceding and also to that between the foundation of the Temple and the destruction of Jerusalem I cannot divine under what pretence M. Broughton could admit that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into his Chronology Pag. 152. In margine ad sententiam istam For the extent of this moneth he appealeth to R. Simeon the sonne of Gamaliel Scriptor Hebraeus anonymus quem Latinitate donatum unà cum Messahalâ de elementis orbibus coelestibus c. edidit Hillerus Mathematum Noribergae professor aerae Christi anno 1549. hanc mensis Lunaris quantitateÌ„ acceptam refert cuidam sapienti qui dicebat se eam accepisse à quodam antiquo qui fuit de domo David Cisleu ibid. Lerusleph appellatur Siwan Vuan deinde secundus Adar intercalaris indigitatur Pag. 154. lin 31. Quod si quis vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 radices computorum significari mavelit non admodum repugno sed nisi Abarbinel ad pauca respexerit saltem minùs Grammaticè quà m par erat conceptus suos expresserit altera