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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

3. therefore any sinne which is perceived to be a sinne not unto death may be prayed for and so pardoned Fourthly let it be observed that the Apostle do●h 4. in the next verse set down what he means in this place by sinne for verse 17. All unrighteousness is sinne John 3. 4. and he had said before chap. 3. verse 4. Sinne is the transgression of the Law From whence it may be reasonably collected that any unrighteonsnesse or transgression of the Law or any sinne if it be discerned to be not unto death may be prayed for and possibly pardoned A sinne not unto death How any sinne can be said to Beza in loc be a sinne and yet not unto death is hard to be understood seeing we reade Rom. 6. 23. The wages of sinne is death for any sinne ever so little rendereth us liable to death and is affirmed so by Beza Omtria peccata per se lethali● id est All sinnes in their own nature are deadly Our very lapst nature in Adams mass Originall sinne and our minima peccata there is no sinne so small or unconsiderable but draweth after it the weight of eternall wrath and a thousand times meriteth eternall death Thus he and Calvin very truely saith Omne peccatum per se mortale Calv. instit 2. 8. 59. id est Every sinne in it self is deadly but when the sins of holy men are said to be not unto death and veniall it is because by Gods mercy they obtain pardon and not because the sinnes are of themselves veniall for who doubteth but that in the reprobate all sinnes are sinnes unto death but in the Elect no sinne is unto death Saint Chrysostome observeth upon those words Matthew Chrys de compunct n. 18. 5. 22. Whosoever shall say to his brother Thou fool c. De levioribus dat sententiam ut de gravioribus non dubitare debeas id est Christ pronounced sentence of Hell fire against so small a sinne that no man should doubt what greater sinnes deserve Again there are very grand and capitall sinnes which yet in some persons are sinnes not unto death as Galathians 5. 19. Adultery Murther Drunkennesse Seditions Heresies Idolatrie c. of which it is there said They that do such things shall not inherit the Kingdome of God and yet we know that some of the Patriarks and many converted from Heathenisme hath committed these sinnes but obtained pardon and shall inherit the Kingdome of Heaven Noahs excesse Davids adultery the Corinthians incest Peters deniall and the Iewes denying and crucifying the holy One and Pauls persecuting the Church all and every of these sinnes in those penitent and Elect vessels were sinnes not unto death This I think will not be denied Not unto death But why are some mens sinnes called not unto death when the very same speciall sins in other men are indeed sinnes unto death The Poet murmured at such a thing Committunt eadem diverso Crimina fato Juven sat 13. Ille crucem sceleris precium tulit hic Diadema For many sins and very capitall ones are common both to the Reprobates and to the Elect and yet in the Elect and the same sin is not unto death which in the Reprobate is unto death The answer is that our Apostle calls that sin a sin not unto death which is confessed repented forsaken and amended before our death or departure out of this life when a man doth not obdurately continue and persevere in his sin untill his death but forsaketh it in his life-time so that the leaving of his sin and amendment of life may be seen by his brother for how else shall a brother see that the sin is not unto death but by the sinners leaving it desisting from and amending it as by ceasing from adultery rebellion oppression and the like for so the Apostle telleth the Corinthians such as these were some of yee but yee are washed but yee are sanctified 1 Cor. 6. 11. So that sinnes not unto death are not so called from the nature or merit of sin but from the circumstance of the time or person sinning and desisting Fot as is said Every sin is mortall deadly and unto death eternall if we look onely on the merit of sin but every sin though the most grand and capitall sin is not unto death if it be repeated of and left before the departure of the soul from the body So the gloss expoundeth this place Non ad mortem Id est non usque ad mortem i. A sin not unto death is when the sin is not continued in untill the time of death and of David it saith David sinned not unto death for he repented and obtained pardon so that the same sin in one man not repenting produceth damnation when in another it is pardoned upon repentance Neither do we hereby assert any Stoicall f Amb. n. 33. Novatian or g Aug. n. to 6. habes Sardos venales alium alio nequiorem ●ul Epist 125 Iovinian equalitie of sinnes For although no sinne may well be called bettet then another because all are naught yet one is worse then another Of two ill painted pieces one asked uter det●rior est i. which is worst and of two evill things in the Comedy it is said h Plaut in Aulular Act. 2. sce ● Alia aliâ pejor est optima nulla est i. one is worse then another neither can be called best i. i Aug. cont mendac c. 8. n. 77. Furum non est ide● quisquam bonus quia pejor est unus i One thief is worse then another yet no thief is therefore good Sin in generall is k Bafil n. 5. Proles Dia●osi and l Theod. n. 13. mater mortis m Chrys n. 59. grandis Damon peccatum i. the bra● of the Devil the mother of death and it self is a Devil and so is called in the Gospel yet sins are of severall growths and degrees For therefore are there severall degrees of torments in hell apportioned to the degrees of sins There is a sin as a mo●e and as a beam and a Camel so there are stripes many stripes weeping wailing gnashing of teeth worm fire and brimstone the damned shall be bound up in bundles according to the likenesse and degrees of their sins and every bundle shall have its just portion as we read of that particular portion of Hypocrites It is a memorable and a terrible observation which Origen makes upon that saying Numb 14. 34. where for one sin in one day a whole year of punishment is apportioned If for every sinne of ours a whole year of Orig. in loc hom 8. punishment shall be allotted I fear that neither the duration of this world nor the eternitie of the next world will be long enough to end ou● torments Let us not therefore flatter our selves w●th the conceit of a little or a veniall sinne as if such deserved not death for

〈◊〉 afterwards called 〈◊〉 about the year of our Lord 197. S●v●●us being Emperour and 〈◊〉 Bishop of Rome This Theod●●us was a Currier b 〈◊〉 or Tanne● by Trade and in time of Persecution for fear of death had denyed Christ and for very shame left his own City and went to Rome and there being upbraided for his denial answered c Epiphan haer 54. Hominem negavi non D●um i. e. that he den●●d him that was onely a man and not God as Epiphanius w●it●th and afterwards he gathered a great Sect joyning in this doctrine that Christ was a m●e● m●n These associates made an ag●eement to set up a Bishop to be the Prelate and head of the faction and so laying their moneys together they hired one Natalis a Priest to take that office upon him and indented to give him monethly 150 d●na●i● for a sala●y upon th●se terms Natalis set upon the work stoutly and became the Prelate of that doct●ine then God warned him in visions and that divers times to forbear not withstanding for Covetousnesse he slighted the vi●ons and still continued in his wicked course at length God having compassion on him who formerly had b●en a Confessor and suffered much for Christ in time of Pe●secution God sent him a more sharp and terrible warning for he was most grievously scourged by Angels all night l●ng so that in the morning he arose and having b●sprinkled his body with ashes he went to Z●ph●rinus the then Bishop of that place and fell down flat before him confessing and bewailing his crime and shewing the * Not of the Ang●ls str●pes but of the persecutors p●int of the stripes in his body so at length the Church re-admitted him into their Communion and so the heresie ceased for a time Afterward about the Year of our Lord 269. the same heresie was again revived by one Paulus who was Bishop of A●tio●● but because he was born at a place called Samosata therefore he is commonly called Paulus Samos●tenus but now the heresie lasted not long for a Council was gathered against this Paulus wherein he was sentenced to be deprived of his Bishoprick and he refusing to to obey the s●n●ence Au●e●ia the Emperour though an 〈…〉 at ther● quest of he Council by f●rce expelled h●m both from his Church and house thereunto belonging and so this heresie was again for a time consopired Afterwards in the dayes of the Emperour Constantine the Gre●t and about the Year of our Lord 317. the same heresie was awaked again by one Arius an African and a Priest of the Church of Alexandria and now it spread and grew so vehemently that St. Hierome long after complained that the whole world was turn'd Arian for Arianisme so troubled the Church for some hundreds of yeares and caused so much persecution and blood-●hed that d Athanal ad solit vitam agentes n. 9. Athanasius called that heresie one of the daughters of the blood-sucking horsleach and e Basil Epist 71. n. 38. St. hasil call'd it Bellum d●●bo icum i. e. a was raised by the Devil against the Church for it filled all places with vexations and deprived many of their estates and bereaved the Church of most of her worthy and learned Pastors and prevailed so much that the most eminent Cities of the World were infested with it as in the East Constantinople in Africk Alexanaria in Europe Millane and Rom● it self insomuch that even Liberius the Bishop of Rome in the dayes of the Emperour Constantius was expelled from his Bishoprick because he refused to subscribe to an Arian Creed as f Socr. l. 2. c. 29. Socrates testifieth yea our own Countrey Britain was amongst the rest in the same Emperours dayes troubled with this heresie as our own Histories report Nor hath it been free since the first Reformation for if we may believe Mr. Fox some that were imprisoned in Q. Marie's dayes for Religion yet there g Act. Mon. n. 93. denied the God-head of Christ In Q. Elizabe h's time two men were burnt in this City of Norwich one whose name was Hemant in the Year 1579. he was burnt for saying that Christ was a me●r man and the other whose name was F. K●tt was burnt in the Year 1588. for saying that Christ was not God and this some alive do remember and our Vulgar Chronicles record Also in the Reign of King James one Lega●● was burnt in Smithfield for the same heresie and to the unspeakable sorrow of all well-willers to our Church and Countrey even at this day two Ministers I think of this Kingdom whereof one is of this Diocesse of Norwich have publickly in books printed impugned two persons of the most sacred and glorious Trinity * John Bi●dle one blaspheming the Holy Ghost and the other the Son of God severally denying them both to be God the one publickly declaring his own name in Print h Juvena Sat. ● Et magis ingenuè Peribomius But the other more subtilly concealing his own name and procuring onely G. M. being the Capital Letters of another mans name to be subscribed to the Preface It is well enough known who this G. M. is and that he is a man of good credit and was ever accounted honest and religious a Citizen and Merchant prudent in his way but yet no man that knowes him will believe that he is the authour either of the Commentary or of the Preface being no way bred to meddle in such high controversies of Religion nor was ever known to be a favourer of any heretical Sect in former times and his friends are yet in good hope that although the Writer hath inveigled him to set out this blasphemous book yet that he was not Conscious of the secret poyson contained in it for so did i Hil. Cont. Arian n. 7. St. Hilary most charitably judge in the like case of the L●●●ks who were of the A●ian Congregations Arian●s populus rectè credit de Filio quia haec non audivit ab Arianis santiiores sunt aures pl●bis quam cor sace do●is i. e. The A●ian people believed rightly in the Son of God for they did not hear of the heresie of the Arian Priests so that the cares of the people were more religious then the heart of their Priest and yet he may rightly say of you the namelesse Author as St. Basil said of the Arian Priests k Basil de Spir. c. 7. n. 26. Blessed are the cares which never heard you yea blessed is his heart if he never believed you and I doubt not but when by Gods mercy he shall discover in what a damning doctrine you have engaged him he will discharge you as it is reported Cornelius Agrippa did a familiar spirit which attended on him in the shape of a dog saying before his death Abi à me perdita bestia quae me miserum perdi●isti i. e. Avoid reprobate beak who hast even destroyed me a miserable man CHAP.

accepit à Patre non Filio verbo accepit sed carni and again n Quae Christus possidet ut Deus ea postulat ut Filius hominis Those things which Christ is said to have received of the Father he received not to himself as he is God the Word but by reason of his assumed flesh and such things as he required to his manhood he possesed before by his Godhead and in this sense onely is the Son of God said to be anointed and so only is he called Christ o Ath. orat 2. cont Arian n. 5. Vnctus est non ut Deus sed ut homo Heb. 1. 9. erat p Theod. Decret l. 5. n. 17. Luke 2. 52. Ath. ser 4. cont Ar. n. 8. n. 22. Erat Verbum Filius unigenitus ante incarnationem sed non nominaetur Jesus Christus nisi post incarnationem saith Theodoret He was anointed not as God but as man he was the Word the Son the Only begotton before his incarnation but is not named Jesus Christ till his incarnation so when it is said he increased in wisdom it is meant of his humane nature not of his Godhead as Athanasius expounds it Profecit non verbum sed caro So again Omnia mibi traditae sunt à Patre Nam antea non erat homo so again God hath made Jesus both Lord and Christ Acts 2. 36. God cannot be said to make him but onely in respect of his incarnation for otherwise the Father is said to beget him but not to make him So again The Father giveth life to the Son that is to his flesh and as he is Man So Christ is said to receive the Spirit without measure that is his humane nature received the Divine Spirit for in him the Godhead dwelt bodily so The Father is greater then I That is as I am Man and he hath given him a Name still as he was Man and in this sense onely is Christ said to be Deified for nothing was in Christ before his Incarnation that could receive any new Title of God because his pure divine Nature was so before neither could that Title be really and properly ascribed to any other God because there is no God but he and therefore Epiphanius doth truly affirm Ante Epiph. haer 69. incarnationem non dicit Christus Deus me●s i. Christ did not say My God before his birth of the Virgin because he hath no God but onely in consideration of incarnation CHAP. X. How those words which signifie the abasing and minoration of the Son of God are to be understood of his delivering up the Kingdome and end thereof and of his subjection to the Father AS no Title of Majesty Exaltation or Deification could be newly added to the Son of God except he had humbled himself to incarnation So neither could any tearms or words of minoration and subjection be put upon the same Son of God if he had not determined before and actually afterward performed the assuming of flesh for by his incarnation he became capable of such infirm passions and thereby is as shewed Tert. cont Marc. l. 2. before he is said to be born to grow to weep to pray to thirst to suffer to die and yet to be truely called Deus mortuus Though dead yet God nevertheles S. Hilary upon these words The Father is greater then I saith Pater est Hil. de Trin. l. 9. n. 3. John 14. 28. major Filio respectu hominis assumpti sed Filius non est minor Patre respectu Deitatis The Father is greater then the Son in regard of the Sons assumed Manhood but the Son is not less then the Father in respect of the Sons Godhead For in consideration of the Divinity of the Son he saith The Father and I are one John 10. 30. They are one and that not onely in will or concurrence of consent as the Arians would have it but in Godhead for as the same Father answereth them Quasi divinae doctrinae inops sermo sit nec dici à Domino Hil. de Trin. l. 9. p. 185 potuerit Ego Pat●● unum volumus i. The Divine Scriptures wanted not words but Christ would have said The Father and I consent in will If he had so meant So St. Ambrose faith of his praying Christus vogat Ambr. de fide l. 3. n. 22. c. 3. ut Filius Hominis imperat ut Deus i. Christ prayed as he was the Son of Man for as he is God he commandeth And again he saith of the death of Christ Christus Id. de incarn l. c. 5. n. 25. moriebatur non moriebatur secundum hominem secundum Dium i. Christ died for he was a Man Christ was immortall for he was God So the minoration of the Son of God Ful●entius saith Exi●●ni Fulg. de grat c. 2. n. 3. Phil. 2. 7. io fuit acceptio formae servilis the making of himself to be of no reputation was by assuming the form of a servant just as a King doth condescend below himself in the disguise of mean apparell But the principall doubt is how Christ can be believed and said to be the true onely supream and eternall God and all one with the Father in the Unity of Godhead seeing the scripture tells us I Corinth 15. 24. 1 That Christ shall deliver up the Kingdome to God the Father 1 Cor. 15. 24 25 28. 2 That Christ shall reigne till he hath put all his enemies under his feet 3 That then the Son himself shall be subject unto him that put all things under him For how can it stand with a supream God and an eternall King to deliver up his Kingdome and so to reign but for a limited time untill and then to become a subject 1 For answer hereunto I say first that Christs delivering up the Kingdome to the Father doth not imply any resignation or annulling of his own interest nor excluding of himself or abdicating his own dominion but a communication of that power which he received as he was man to his Father who is the same God with him For as he is said to deliver the Kingdome to the Father so the Father is said to have delivered all things to the Son Luk 10. 22. All things are delivered to me of my Father and Matth. 28. 18. All power is given unto me in Heaven and in Earth Yet no man will say that the Father by this gift excluded himself from his own dominion still God is Lord of all things but by this gift he communicated his Domiuion to the Man Christ and yet reserved it to himself Now what is this Kingdome that shall be delivered the Kingdom of Christ is his Church his Saint his Elect and what kind of delivering is here meant were not the Church and Saints and Elect Gods Kingdom before and how are they said to be delivered up to the Father who never had been out of his hands

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