is behind of the afflâ—ctions of Christ in my flâ—sh We may not think that Christ in his own particular Person left his Passion insufficient so as if for our redemption the Apostle should need to supply his defect but his meaning is that something was to be suffered in the Mysticall Body of Christ which is his Church by the holy Martyrs for confirmation of Evangelicall Truth as it is there said For his bodies sake that is for the edification of his Members and these Passions of Martyrs are here called the afflictions of Christ though they were acted onely on the Person of this Apostle If it be here objected that there is a great difference between the Sonship of Christ and our sonship because he is the Son of God by Nature and we onely by the Adoption of Grace This cannot be denied but withall we should understand that although Christ in regard of his Divine Nature is very God of very God yet the same Lord Jesus in respect of his assumed Manhood is also the Son of God onely by Grace by Adoption and Election and therefore it is said in regard of this humane Nature All power is given me in Heaven and in Earth Esay 42. 1. 1 Pet. 2. 4. and therefore Christ is called Gods elect Servant and Saint Peter calls him a stone chosen and precious for indeed it was of meer grace that this Man Jesus was chosen and taken into Unity of Person with the Eternal Word and this is the doctrine of the ancient Church Aug. de Verb. Dei ser 8. De Temp. ser 84. delivered by Saint Austine Susceptio hominis per Verbum erat Gratia nam quid meruit ille Homo qui Christus est and again Susceptio hominis ipsius in Deum tota est gratia quid meruit homo ille â—olle gratiam quid est Christus nisi homo quid nisi quod tu and in his disputes against the â—elâ—gians he thus argues Vnde Christus De Praedest cap. 14. homo meruit ut in unitatem personae cum aeterno verbo assumeretur quid â—nte egit and he answereth himself thus ille grat âest tantus â—â gratiâ fiâ— Christianus quâ ille homo fiâ— Christus That is the taking of the manhood into God was meerly of grace for what did that man Christ deserve What did he before by the same grace that a man is made a Christian this man Jesus was made Christ Finally why should we further doubt that holy men are called Christ and the Son of God seeing the Eph. 3. 17. 1 John 4. 13. Matth. 28. 28. Scripture tells us that Christ dwelleth in their hearts and that they dwell in him and that he is with us to the end of the world Hereupon Saint Hierâ—m writes thus to Saint Austin a Hierom. Ep. 80. Habitantem in teâ—dâ—â—exi Dâ—mâ—num Salvatorâ—m And Paulinus thus writes to him b Aug. epist 58. Audiam quâ—d in â—â— mihi loquatnâ— Deus And Austin himself writes thus to Bishop Aurelius c Id. â—e opere Monach. cap. 1. Jussioni â—â—a oporter me obâ—â—mperaâ—e nam Christus in te habitans ex te jussiâ— This union of Christ and his Church is of so great Concernment that the most high and Holy Sacrament was set up by our Saviour purposely not only to signify but also as an Instrumental meanes to effect this most holy Union which cannot be said of common and ordinary food and therefore is called by Saint Austin Thâ— Sacrament of union as out of many grapes one vessell Ad Frâ—â— in Erem ser 28. Sacramentum unitatis of wine is extracted c â—just so saith he of many men one Body of Christ is composed I here present unto the Learned Readers consideration an exposition of those two difficult sayings of Christ but I do not obtrude this conceit Magisterially He saith Iohn 6. 53. Except ye cat the flesh of the Son of man c. and Matth. 26. 26. Take eat this is my Body This he said when he gave not flesh but bread Vide Theophil in â—oâ— 6. 51. This bread may truly besaid to †Vide Theoophil in John 6. 51. be turned into the Flesh of Christ because it is nutrimentally turned into the flesh of every holy Communicant because such are truly called the Body and members of Christ and are called Christ but in prophane persons it is not so turned because they are not the members of Christ neither doth our Saviour say This is my body till he had first said Take Eat my learned friend Dr. Thomas Brown observeth that every Religio â—â—dici man is a kind of Anthropâ—phaâ—e because the main bulk of his body went in at his mouth by nourishment so this holy Eucharisticall nourishment is therefoie turned into the Body of Christ because it is converted into the flesh and blood of us who are his Body for thus Christ and his servants become incorporate and one body In the vision of Saint Peter it was said Arise Acts 10 13. kill and eat the meaning was that Peter should re ceive the Gentiles as well as the Jewes into the Communion of the Church Quasi escam uâ— incorporentur Ecclesiae saith Austin so he expoundeth that of Saint Iohn Aug. Hom. 45. Except ye eat id est nisi incorporentur Christo So also he expoundeth that saying He that cometh to Jo. 6. 37. me I will not cast him out Quiveniâ— ad Christum incorporatur ei And in that exposition of the Apocalyps which goes under his name Rev 20. 9. where it is said that fire came from God and devoured the persecutors he saith Comeduntur ab ecclesia persecutores id est incorporantur the meaning is that by the fire of the Holy Ghost the very persecutors of the Church shall be converted and incorporated into that mysticall Body of Christ this of the first question The second question is What that is which in the Saints Quest 2. Militant is not yet nor ever will be in this life fully subjected to God but shall be hereafter in the next life To this question this is the answer That in the Answer most holy men living there dwelleth a rebellious sin continually unto their death which is the same that by the Apostle is called Concupisence for the law saith Thou shalt not cover and the Apostle saith The Exod 20. 17. Rom. 7. 7. Gal. 5. 17. Psal 94. 20. flesh lusteth against the Spirit this is that which Divines call Originall sin of which the Apostle saith Rom. 7. 23. I see another law in my members warring against the law of my mind Psal 94. 20. he calleth it a law because it hath such power over us as the Edicts of Tyrants have over their Vassals this is that sin which â—weâ—lâ—th in us Rom. 7. 2. of which he saith v. 24. who shall deliâ—er us from this body of death the deliverance mâ—st not be
Saint Austine therein and the Authors submission thereof to the Reader That because God was to be Incarnate only in the Person of the Sonne and not in the Person of the Father therefore the ancient Fathers said that God was seen in the Person of the Sonne onely and not in the Person of the Father Chapter VII The Incarnation of the Sonne of God is shewed against Page 22 the Commenter That a meer Man may be said to be Incarnate and so may Christ be truly said and much rather because the soul of Man may exist without a body and the Godhead of Christ really did exist from Eternitie without a Body untill his assumption of a temporary shape and his Incarnation in an ever durable Body That the Scripture calleth him that denieth Christs Incarnation a deceiver and an Antichrist Chapter VIII That the Son of God was to be Incarnate necessarily Page 27 by vertue of the Covenant although God could have saved Man by his Power without the Incarnation Of that curious question viz. What God did before the Creation That God was never solitarie though alwaies but One. Of the Everlasting or Eternall Covenant between the Persons of the Father and the Sonne before the world Chapter IX Of the Covenant between God and Man divers Page 33 times renewed The first words of the Covenant about the Tree of Knowledge before the fall The second words of bruising the Serpents head since the fall The same Covenant with Abraham and afterwards with Moses in more words The outward signes of the Covenant viz. Sacrifices circumcision Tabernacle and Leviticall rites That the Legall and Evangelicall Covenant are but one The words of the Evangelicall Covenant Why it is called a new Covenant the Covenant of Grace and of works a better Covenant and a Testament of Christs suretie ship The reason why Christ was circumcised and Baptized Chapter X. That as our state condition now standeth Page 38 man cannot be redeemed and saved but through the Incarnation Obedience and death of the Sonne of God That our salvation is not wrought by the request and verball intreatie of Christ nor by the power onely of God without satisfaction of his Justice The distinction between Christs satisfaction and his merit How Gods just Sentence was fully executed on man and his Law perfectly performed by man Chapter XI That Christ was a Person fitly qualified to stand Page 41 in stead of all Mankind The mutuall unity of Christ and Mankind in that Christ tâ—oke his flesh from Man and Man received the Spirit from Christ That from this mutuall unity it is that Christs Obedience both Active Passive with great justice and equitie may be imputed to Mankind Chapter XII What interest the unregenerate man hath in Page 54 Christ That the Divine Spirit of Christ is communicated to the unregenerate and therewith some common graces That the Doctrine of the Church declareth the benefit of Christs death to be offered to all men good and bad That God is essentially present in every creature though not commugnicating his sanctifying Grace to every one The Stoicks error concerning the souls of Men. Apollinarius his Heresie concerning the soul of Christ Chapter XIII The Heresie of Valentinus and others concerning Page 59 the Body of Christ compared with the Heresie of Apollinarius concerning Christs Soul That the Arguments proving the derivation of the flesh of Christ from mans body do as well prove the traduction of his soul That the soul of man by nature is Carnall The doctrine of the Church of England doth not clearly determine the originall of Christs soul That if the traduction of souls be granted it will argue a greater nearness and conjunction of God and Man Chapter XIV The question of the propagation of the soul of Page 63 Christ and of other mens souls discoursed the difficultie thereof shewed out of Saint Austine and his inclination and reasons to believe traduction rather then a dayly new creation of souls The judgement of the Western Church herein alledged by Saint Hierome That the opinion of Traduction is not inconsistent with Christian Faith But if it be granted it argues a nearer relation between Christ and us then otherwise the Author leaves it undetermined with submission to the judicious Reader Chapter XV. The Ubiquitie of the Spirit of Christ Of the Page 67 diversitie of the Graces thereof In what degree and measure the Spirit with its common Graces is communicated to men unregeneraâ—e How the one Spirit of God is in Scripture represented as if there were more then one how it is said to be withdrawn or not yet given when it is alwayes present That the union of God and man is hence concluded Chapter XVI That the presence of the Spirit doth not alwayes Page 71 sanctifie is proved from the unction of Heathen Kings How such are called Gods annointed though they were not ceremonially annointed with oyl of Christs Vnction and the appellation of Christians Vespatians touching and curing the infirm thereby The King of Englands cures and unction Of the gift of healing mentioned 1 Cor. 12. 9. Whether it be utterly ceased Chapter XVII The union of Christ and his Church further Page 76 shewed Why Christ is called Adam David and Jacob Why all mankind was extracted out of one man Why Saint Austine denied that there were any Antipodes The difference between Christs union with all mankind and his more speciall union with his Church An Exposition of Heb. 7. 9. Touching the difference of Levi and Christ who were both in the loins of Abraham which place is purposely obscured by the Commenter The Table THE FOURTH BOOK Containing a discussion of this Question Whether the blasphemie of denying Christs Godhead which is the sin against the holy Spirit be absolutely unpardonable with full Expositions of certain Scriptures in the Hebrewes and other places which concern that sin Chapter I. THe question stated The judgement of Page 1 some late Divines therein and their grounds That to affirm it absolutely unpardonable seemeth derogatory to the infinite mercy of God in Christ and the grace of repentance The efficacie of true repentance Chapter II. That this sinne possibly may be pardoned upon Page 5 the sinners repentance That Gods threatnings are not to be understood as absolute but as conditionall That therefore his threatnings are not alwayes executed and yet his Truth not violated That threatnings are intended for provocations to repentance an observation upon Theodosius The judgement of the Fathers concerning those threatnings Chapter III. That the blasphemy against the Holy Spirit or Page 8 God-head of Christ is then onely unpardonable when it is accompanied with finall impenitencie a short Exposition of Matth. 12 31. Chapter IV. Whether the grace of repentance be absolutely denied Page 11 to those who have once sinned this sin The judgement of some Divines herein A full Exposition begun of Heb. 6. 4. concerning final impenitencie That the word inlightned is there meant of
and matter here handled is the most noble and high cause in the World and the most neerly concerning the glory of God and the salvation of man to which I was drawn by the importunity of some Learned and Religious friends and also by the iniquity of a most blasphemous Book lately Printed and called A Commentary on the Hebrewes written by a namelesse Doctor of Divinity who new resideth in this Countrey but formerly in Broad-gate Hall so it was then called wherein he hath vented such blasphemies against Jesus Christ as without special revocation and repentance will in the end bring both himself and all his seduced Sectaries to that wofull Broad-gate of which mention is made Matth. 7. 13. Lata est porta quae ducit ad perditionem The Controversies are not concerning the mighty and glorious reformrtion of a square-cap a Surplisse and Crosse and a painted glasse-window or the like which have been an out-side pretendment amongst Vulgars to bring upon this Land innumerable Calamities But that Commentary hath laid the axe to the root and foundation of our Christian Religion by un-Godding Jesus Christ and blasphemously denying his grand and most gracious Work of Redemption and it is feared that the pernicious doctrines therein contained have many abetters and favourers in these dangerous Times albeit this Commenter is the first of all the Serpents nest that dared to peep out and appear in our English print who both by this Book and by his personal insinuations hath already as we know perverted many from the saving truth of the Gospel to the evident danger both of theirs and of his own soul and his iâ—pious ambition to be the Ring-leader in this blasphemy hath in this Countrey procured to him such a Title and Character as was fastned on Marcion the Heretick by Polycarpus when he called him Euseb hist â— 4. c. 14. Primogenitum Satanae Wherefore setting before me the honour of Jesus Christ and the service which I owe to the Church and to my Countrey and also the care which a Father ought to have of the soules of his Children I have endeavoured both to detect the blasphemies of this Commentary and also to set down with all such possible plainnesse as so weighty a cause would admit the evidences of our most necessary and precious Christian faith in the Eternal Son of God both by shewing his Divine nature and glorious Godhead who is our True Onely Supream and Eternal Jehova and also the Incarnation of this our God by assuming an humane body and soul and thereby the inestimable benefits which our Redeemer and Saviour hath acquired for us First in exempting his servants from eternal death by his obedience Passive in suffering death in our stead and Secondly by meriting eternal life for us by his Obedience Active in performing the whole Law of God as a Surety and Undertaker for us These things have I endeavoured to set forth not onely by the sacred evidences of the holy Scriptures and by the constant doctrine of the Church-Catholick in several ages thereof but also by humane illustrations and the probable correspondence of our Christian faith with right reason Which thing hath been formerly much wished and thereupon laudably begun in some of the high mysteries of our Religion long ago by a Writer of good antiquity to supply the defect thereof in the elder Writers whereof he saith Rich. de St. Vict. de Trin. l. 1. c. 5. Legi de Deo meo quòd sit Unus Trinus sed undè haec probentur me legisse non memini Abundant in his authoritates sed non aequè argumentationes i. We read the high and holy Mysteries of Christian Religion evidently and abundantly affirmed by authority of Scripture but where to read the proof thereof by humane arguments to convince our Carnal reason we find not This task I have taken upon me now especially in these dangerous Times for that the abounding of moral iniquity and dogmatical impiety maketh me fear that Christianity is upon the point of departure from our dear Countrey as it hath done formerly from most places both in Asia and Africa and also from some parts of our Europe where it once flourished as high as ever it did here I see false prophets multiply with great applause and that the greatest number of the true godly and learned Prophets are disgraced discountenanced silenced and left speechlesse and in their places God knowes for which this Kingdome generally groaneth a new Succession is sprung up like Darknesse succeeding light Which by an Ancient and Wise States-man was observed to be a forerunner and symptom of a Lands destruction Naevius apud Cicer. de Senect Cedo quî vestram Rempub. tantam amisistis tam cito Proveniebant Oratores Novi Stulti Adolescentuli For the like pressures which we now suffer extorted such a sad expression from the holy and learned Bishop Gregory Nazianzen when by reason of the insolencies of the domineering Sectaries he was fain to resign his Church of Constantinople saying in a publick Oration Naz. Orat. 46. ad Nect Deus Ecclesias vitam hanc deseruisse videtur He feared that God had withdrawn his providence from that Church and State Indeed God did in after-time remove the golden Candlestick from thence when he suffered the Turks to possesse that City God in mercy with-hold the like Judgment from this Land both in our dayes and for ever after us But yet when for the present we see so many most impious blasphemies not onely printed and published but also in shew licensed and connived at and that in so many Congregations unlearned intruders are crept in and take upon them to teach others what themselves never learned it seems to me a visible representation of our Saviours words foreshewing a fall For if Matth. 15. 14. the blind lead the blind both shall fall into the ditch at least it seemeth to be like that which we have often seen a poor blind man led by a dog Certainly these things must needs make godly Parents very anxious how their posterity can be instructed in the succeeding generation I have heard a most learned and prudent Gentleman in these Times professe That for the reason before alledged he would be careful to provide some printed Books of the true old Clergy of England that in them the necessary doctrines of Christianity might be had when such will not be found in the new verbal time-serving and men-pleasing Sermon-makers This I confesse hath been a great motive to me for the penning and publishing this Book that so I may in some measure lay up both an antidote and also a store for the good of the soules of mine own family and of others also Which consideration my Lord I am firmly perswaded is deeply printed in your honourable and pious heart as being tenderly affected to your own noble off-spring the surviving Jewels of your most vertuous and dear Lady already with God Which care is imposed upon
vigilant now at all the ports of thy soul and take some antidote of thy precious Christian faith to corroborate thy heart against the danger of most deadly poyson for now the Serpents nest and Pandora's box are to be opened containing multitudes of evils and deadly blasphemies against the Divine Person of thy dear Saviour and his precious death all which I must now present to thy view and for thy more easie discovery I will draw them out in two files The first containeth such blasphemies which deny the Godhead and Divine nature of Jesus Christ The second containeth such blasphemies as deny the Incarnation of God and the Redemption of man by the Passion bloodshed and death of thy Saviour when he offered himself a full sufficient expiatory sacrifice on the altar of the Crosse and also such as deny the merit of his active obedience in fulfilling the Whole Law and performing the Covenant of God in our stead on our behalf and to our benefit and now they advance Blasphemies against the Godhead of Jesus Christ 1. That Christ was by his Resurrection consequently deiâ—ied Chap. 1 vers 2. pag. 3. it seemes the Commenter doth not believe that Christ was God before his death 2. That the Creation of the world cannot be referred to Christ Chap. 1. vers 10 p. 10. That his making of the world was but the restoring of mankind to a new state pag. 3. yet all things were made by him that were made Joh. 1. 3. 3. That Christ had an immense measure of the Holy Ghost Cap. 1. 9. p. 9. If it were immense how is it a measure and if by measure how is it immenâ—e is not this illogical blasphemy the Scripture saith of him God giveth not the Spirit by measure unto him Joh. 3. 34. 4. That Christ had a beginning Cap. 1. 12. p. 13. Yet of Christ it is said His goings forth have been from everlasting Mich. 5. 2. 5. That if the Author of this Epistle to the Hebrewes had taken Christ to be the supream God he had discouâ—sed impertinently C. 1. 10. p. 10. That it is manifest that Christ is not the Supream God C. 5. 5. p. 80. That Christ was a divine man C. 7. 22. p. 136. That Christ was opposed to God Cap. 5. 5. p. 80. That Christ carried himself as a person diverse from God and that he was so the thing it self declares C. 12. 25. p. 320. p 54. 6. That Christ doth not forgive sins of his own authority Cap. 4. 14. pag. 70. That Christ hath not power of himself to save us C. 9. 24. p. 192. Yet Christ saith The Son of man hath power on earth to forgive sins Matth 9. 6. and Thou shalt call his Name Jesus for he shall save his people from their sins Mâ—â— 1. 21 7. That the Angels are equal to Christ for duration C. 1. 10. p. 10. The â—ngel are creatures Christ is their Creator and therefore before them and of longer duration à parte anâ—e but if he mean that Angels are equal to him for duration à parte â—â—st onely he hath said nothing to his own purpose for so soules of men yea and devils â—â— all endure for ever but the Son of God is from everlasting to everlasting as is shewed out of Mich. 5. 2. 8. That the Lord Christ was not the first Author of the Gospel but God was the first C. 2. 3. p. 19. If the Law had been published by God himself it had been mâ—re excellent then the Gospel c. C. 2. 2. p. 16. This blasphemy is particularly answered before Cap. 7 9. That the Saints in heaven shall noâ—â—e under Christ but besides him C. 2. 6. p. 23. What! Check by soul yet Philip. 2. 1â— God hath puâ— all things under his feet and gave him to be head over all things to the Church and this Supremacy is there said to be in heavenly places verse 20. and The four and twenty Elders fall down and worship the Lamb Rev. 4. 10. 10. That it appears that faith in Christ is not contained in all faith in God Cap. 11 6. p. 251. That he that believes in Christ doth not believe in him finally but in God by him C. 3. 12. p. 54. He would have you believe there is something greater and better then Christ to believe in Ultimatè Terminativè 11. That Christ must not be compared with that Angel who represented God C. 12. 25. p. 321. Yet Christ even in his humane nature exalted is set far above all Principalities and powers and might and dominion and every name that is named not onely in this world but in that which is to come Ephe. 1. 21. Indeed he is said to be made lower then the Angels to suffer death Heb. 2. 9. lower in the humiliation of his humane nature but of his Divine nature alone and of his humane exalted and so of his whole Person as he is Emmanuel it is said Heb. 1. 6. Let all the Angels of God worship him The total summe of all these is Onely this blasphemy That Christ is not God Blasphemies against the Incarnation of the Son of God and his Work of Redemption 1. That Christ the Son of God cannot be said to be Incarnate more then the Saints are Heb. 2. 14. pag. 31. 2. That the Supream God can no way be a Priest C. 5. 5. p. 80. True if you had added this Except he be Incarnate and assume humane nature 3. The expiatory Offering of Christ for our sins was not performed on earth but in heaven C. 7. 1. p. 116. c. 8. 4. p. 146. c. 9. 12. p. 168. That his offering did not consist in his death but by his entrance into heaven after death C. 9. 7. p. 160. his Priesthood began there C. 9. 14. p. 171. 4. That Christ was not the Author of the New Testament but is called the Testator only because he was the main witnesse C. 9 19. p. 182 183 184. 5. That when it is said Jesus made a surety of a better Testament Heb. 7. 22. it is not meant that Christ became our surety to God and took upon him the payment of our debts But was a surety of Gods promise and dyed to assert the truth of the Covenant C. 7. 22. p. 136 319 348 357. 6. That Eusebius would not have the Son of God who appeared to Abraham to be the most high God Cap. 13. 2. p. 331. 7. That the Nicene Fathers hâ—ld not that the Son is that one most high God who is the Father These are the Articles of Infidelity which are affirmed by this Commenteâ— against which consisting of two Heads as is said I will Gods assistance addresse two Books following in the former whereof The Godhead of Christ shall be declared and in the later the Incarnation of the same Jesus who is the true onely and supream God shall be manifested and thereby the Great and gracious Mystery of man's Redemption by our God so Incarnate
expâ—cted in this life for against this thorn in the flesh did this Apostle pray â— but it was answered My Gâ—â—ce iâ— sufficient That 2 Cor. 12. 7. is no other deliverance may be had but power by grace to resist this temptation yet not so much power as to annihilate and quite extinguish it in this life If it be here objected that the Holy Scriptures acknowledge Gen. 6. 9. Job 1. 1. Luke 1. 5. some persons just and righteous and perfect ones as Job and Noah and Zecharie the answer is that this perfection doth not imply impeccancie or impeccability for such just men fall seven times Prov. 24. 16. Noah was just but it is said there in his generation such may be called perfect Travellers but not perfect Possessors having not yet finished their course so a child is called perfect which hath all his limbs and lineaments compleat yet is far from a perfect man and a perfect man is yet far short of Angelicall perfection Men are called just who are not Aug. de natura Grat. â— 38. free from sin Justi suâ—runt sine peccato non suerunt That this truth hath been ever acknowledged by the Church may appear in that the Apostle saith â—f we say we havë no sin we deceive our selves civitas 1 Joh. 1. 8. Dei oâ—atâ— dimiâ—te nobis debiâ—a the universall Church in the time of prayer saith Forgive us our trespasses Indeed Aug. de Civit l. 19. c. 22. De peccat merito l. 2. c. 6. S. Austin confesseth That a man may sometime live without acting a sin yet that any mortall man can be without sin he denyeth For when the Pelagians urged that the Virgin Mary was without sin he desired to be excused from all accusation of that Blessed Mother of our Lord God yet he was assured that all Saints on earrh would submit to that speech of Ambr. de Jacob l. 1. c. 6. Hier. ad Ctesiphon cap. 5. Id. Cont Pelag l. 2. cap. 8. Saint Iohn If we say we have no sin c. Sainâ— Ambrose saith Non glâ—riâ—r quia justus sum sâ—d quia redemptus not glorying in Justice but in Justification St. Hierom saith men are called just not because they are without sin but because they are endowed with many vertues as Ezechias was a just man though he sinnâ—d and wept he did not lose the repute of a just man for some sins but he retained it because withall he performed many just and worthy actions besides a man is â—steemed righteous when his unâ—ighteousnesse is forgiven as he is â—steemed with God a performer of the Law whose transgrâ—ssions are pardoned Omnia Aug. Retract 1. c. 19. mandata facta deputanâ—ur quando quiâ—quid non fit ignosciâ—ur Now that the rebellion of flesh and blood or concupiscâ—nce doth contâ—nually dwell in all mankind during this life may clearly appear in the Holy Person of Saint Paul by his own words for thus he writes Rom. 7. 19. The goâ—d that I would I do not but the evil which I would not that I do f we inquire what evill it is which the Apostle would not do and yet did it it must needs be answered that evill concupiscences or carnall lusts did arise in him which he desired to be quit of and free from that they might not all be in him but because evill concupiscences will ever be in mortal men therefore his next care is that such desires may be râ—sisted so that they proceed not into action as he saith Rom. 6. 12. Let not sin reign in your mortall body that ye should obey iâ— in the lusts thereof he doth not say let it not be for it will alwaies be in us but let it not rule and pâ—evail over Grace So Gala. 5 16. wâ—lk in the Spirit and ye shall not fulfill the lusts of the flesh he doth say ye shall not have those lusts but not fulfill and peâ—form them and ver 17. Ye cannot do the thing that ye would that is because ye cannot as you desire be free and quit from evill desires so as no evill desires at all should arise in you yet resist them do not obey them Tene Aug. de Verb. Dei ser 43. manus pedes ocuâ—oâ— c. withhold your members from acting those carnal suggestions Where he saith What I hate that I do We are not Rom. 7. 15. to imagine that the Apostle meaneth that although he hated fornication adultery rapine c. yet he did act these things but he meaneth that he hated evill lusts which yet did continually arise in him he desired they might not all be in him Nolo concupiscere tamen conâ—upisco O â—i tamen Aug. de verbis Apost ser 5. ago quamvis membraâ—â—eneo arma nego So himself adviseth Rom. 6. 13 Yâ—â—ld not your members as iâ—st â—ments of unrighteousness Although sinfull desires arise in Id de Temp. Ser. 45. your carnall heart Rebellant râ—bella pugnant pugna This is the strife betwen the flesh and the spirit he did continually resist those temptations Luctabatur noâ— Id. ibid. subjugâ—baâ—ur alwayes strâ—ving with them but not overcome by them Rom 8. 8. They that are in the flesh cannot please God Though holy men are in the flesh yet because they are not over-ruled by the flesh they do please Id. de verbis Apost Ser. 6. God Carnem portant sed non pâ—rtantur ab â—a Where he saith Rom. 7. 25. With the mind I my self serve the Law of God but with the flesh the Law of sin We are not to think that the naturall mind or intellective faculty of this Apostle was free from carnall concupiscence for by nature our whole man body and soul is carnall but the mind here signifieth his understanding reformed and renued by the Spirit of God for the very naturall spirit or mind of man needeth â— renuing by the Spirit of Grace as himself saith Ephes 4. 23. Bâ— râ—nued in the Spirit of your mind When he saith Rom. 7. 17. It is no more I that do it but sin that dwelleth in me His meaning is not to excuse himself so as if he were without sin and blameless But that his Spirituall part or in ward man did detest that which his carnall part or outward man did suggest Just so doth this Apostle ascribe his holy and spirituall actions not to himself but to the Grace of the Spirit as 1 Cor. 15. 10. I laboured more then they all yet not I but the Grace of God which was with me So 1 Cor. 7. 10. I command yet not I but the Lord. So again Gal. 2. 20. The conclusion is that The Son himself that is to say Christ as he is considered with the plenitude of his Mysticall Body and so is the Whole Christ cannot be perfectly subject and obedient to the Godhead untill this mortall hath put on immortality and our naturall body be raised a Spirituall body when
Sanctuary and King Solomen prayeth Hearken to the supplication of thy people Israel when they shall pray toward this place 1 Kings 8. 30. And Daniel prayeth with his windows open toward Jerusalem where the Typicall Temple hâ—d been and where the true Antitypicall Temple of Christs body was to be manifested So in effect the Object of the Israelaticall worship was God present in his Temple thereby feeding their faith in the promised Messiah who was afterwards to reside in his Tabernacle of the humane nature So that the ultimate Object of their adoration was the Sonne of God God incarnate even the same God whom we Christians now worship The Christian Religion was before the Jewish in time and the Church is older then the Temple or Synagogue Amb. de sacram l 1. c. 4. Aug. Ret. l. 1. c. 13. Priora sunt Sacramenta Christianorum quam tudaeorum For the adoration of the Sonne of God did not first begin when he was incarnate but as Saint Augustine truely saith Christian Religion was in former times but it began to be called Christian in latter times when the Son of God took our flesh and again Aug. confes l. 10. c. 43. he saith The ancient Saints were saved by Faith in Christ to be crucified as we now are by Faith in Christ crucified Christ was the same God before his incarnation that he is now and was worshipped by the holy Patriaâ—chs and Prophets before he was incarnate as truely as he is by us Christians since Before Abraham was I am Iohn 8. 58. and Abraham rejoyced to see my day and saw it and was glad It is therefore a vain and false cavill of this Commenter who tell us Faith in Christ is nor contained in all Faith 1 Pag. 251. c. 11. v. 6. in God because in the description of the Faith which was in the ancient Elders Hebrewes 11. there is no mention of Faith in Christ Indeed there is no mention of the word Christ but the Sonne of God was believed in by those Patriarchs before the same Sonne of God could be called Christ for in their dayes the Sonne of God was not yet Christ for he was not anointed nor could he be capable of anointing before he was incarnate as is shewed before The Sonne of God was God from everlasting but this God was not Christ as yet because he was not anointed otherwise then in the purpose and Decree of the same God and typically in the annointing of the Tabernacle Exodus 30 26 27. and in the unction of Kings Priests and Prophets But faith in God must needs signifie faith in the Sonne of God who is now the Christ because there is no other God but he for the Father and the Son are the self same One and onely God Now if it be demanded why the holy Israelites worshipped toward the Tabernacle or Temple as if God were there onely seeing it cannot be denied that God was then every where Filling Heaven and Eâ—â—th Ieremy 23. 24 I answer in the words of Fulgentius When God Fulgen. ad Thras l. 2. n. 9. is said to be in a place or to descend and come to it it is not to be thought that God changeth place so as to leave one place and to goe to another but Significat manifestationâ—m ejus i. It signifieth that God doth then manifest his presence in that place wherein he was before but did not shew and declare his presence so as when he is said to descend So S. Chrysost me expoundeth the Mission of the Sonne Missio Filiâ— qui ubiqu erat â—nâ—eà corpoream apparâ—ntiam Chrys ser de Pastor n 58. significat non migâ—at à loco in locum i. When the Sonne of God is said to be sent who was every where before it signifieth his Corporeall appearing and not a change of place And because the Godhead did manifest its presence in the Tabernacle and Temple therefore the Israelites did there and toward that place perform their worship yet we finde that sometimes sacrifices were offered to the Lord in other places as by Gideon Iudges 6. 26. but it was by expresse command of God So did Elias also 1 Kings 18. 36. but it was not in Judaea but in Israel amongst Idolaters yet with some conformity with the Temple as is there mentioned Eliâ—s offered at the time of the Evening Sacrifice which was the Figure of Christs death to be at the ninth houre and this also not without an instinct of Gods Spirit for he was a Prophet CHAP. XIV That the Christian when he prayeth setteth his minde on God in Christ as the finall Object of his Prayer as the Jewes prayed to God then residing in the Tabernacle or Temple because the now glorified Body of Jesus is the Temple wherein the Godhead will for ever dwell AS the Israelites prayed to God whom they conceived to be present in the Tabernacle or Temple so the Christian when he prayeth setteth his minde on Jesus Christ conceiving him to be the Object of his Prayer for he believeth and considereth him to be the Temple wherein his God is for ever resident and in that Temple he seeketh his God where his mercy hath been manifested and wherein the great work of Mans Redemption hath been acted and performed and so looketh on his God through Christ The rubricks of the ancient Church Lituâ—gies as we finde in severall ages of the Church directed men to pray thus Sacerdos ante Oâ—ationem dicit Sursum Cyp. 82. Cyril 23. Prosp 3. corda i. Before Prayer the Priest said to the People Lift up your hearts on high and so they confessed they lifted them up unto the Lord that is to Christ in Heaven sitting on the right hand of the Father for where the carcase is there will the Eagles be gathered Matthew 24. 28. In prayer we lift up our eyes to Heaven because our God is in Heaven Psalmâ— 115. 3. And we say Our Father which art in Heaven as himself taught us to whom we must pray because as his Godhead is and was alwayes there so his glorious Body was to be in Heaven and is and for ever shall be the Temple wherein the Godhead is to be sought to and found For in Christ dwelleth all the Fulness of the Godhead bodily Colossiâ—ns 2. 9. He saith bodily in comparison of Types and Figures the Tabernacle was but the shadow of Gods residence but the Body of Christ was the Substance and Truth of that shadow The inhabitation of the Godhead of Christ in his Body is described by Saint John most significantly to this purpose John 1. 14. The Word dwelt amongst us where dwelling is expressed by the tearme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. God was intabernacled which signifieth that his Body was the Tabernacle of the Godhead as Theodoret Theod. Dial Imm. n. 12. observes The Leviticall Law is still in force though not literally yet in the spirit or meaning of it for we must
si câ—imen est nimium legi Propâ—eâ—is Apostolis credidisse ignosce Omnipotens Deus quâ—a in his mâ—ri possum Emendâ—ri non possum Id est Lord why hast thou deceived me thy poore creature I believed thine own words concerning thine own self thy servant Moses David Solomon Daniâ—l and thine Apostles have misled me If it be a fault to give too much credence to thy Law thy Prophets and Apostles I beseech thee to have me â—xcused if in this Faith I live and die for I can never recant this Doctrine Finally this was also the constant Profession of that learned Bishop Saint Basil for when Valens the Aâ—ian Emperour had by a messenger threatned him with sequâ—stration of his Church and banishment of his person if he persisted in this Doctrine which he called a foolish doctrine The good Bishop answered uâ—inam sempiter na sit Theod. hist l. 4. c. 10. haec mea insipientia id est And so say I and I pray God I may never be withdrawen from that true and most wholsome Doctrine which I have here delivered and which our new fashion rationall animalls call folly but that I may persevere in the Faith and Confession of the Godhead of Jesus Christ unto my lives end And afterwards I doubt not but I shall so continue with the Angels and Elders Revelation 5. 13. saying Blessing Honour Glory and Power be unto him that sitteth on the Throne and to the Lambe for ever and ever Amen L. Deo FINIS THE THIRD BOOK Αâ—θÏωπâ—Ï‚ Θεâ—φόÏος THE Incarnation of GOD And the MYSTERIE Of Mans Redemption unfolded Tentemus animas quae deficiunt in fide naturalibus rationibus adjuvare Ruffin in symb apud Cyp. LONDON Printed for Humphrey Moseley and are to be sold at his Shop at the Princes Armes in St. Paul's Church-yard 1655. THE PREFACE HAving in the second Book shewed that Jesus Christ is the onely true supream and most high God and that there is no other God but he for that we are assured that Christian Faith cannot Hâ—l de Trin. l 7. admit of two gods And because we have learned the same in the Holy Scriptures Deut. 6. 4. Hear O Israel the Lord our God is one Lord. And that the Prophet calls the Son of God Esay 9. 6. The mightty God the everlasting Father and that in the Gospell the Son of God saith John 10. 30. The Father and I are one and that all his are the Fathers and all that the Father hath are his John 17. 10. Which sheweth a perfect communion in one Essence and that the Son in Godhead is no way inferiour to the Father but both are equall and therefore the Scripture with great reason doth promiscuously sometimes name the Father before the Sonne and sometimes the Sonne is put before the Father as John 8. 16. I and the Father that sent me and Gal. 1. 1. By Jesus Christ and God the Father And 2. Thes 2. 16. Our Lord Jesus Christ himself and God our Father For if Christ were absolutely under and subject to the Father how could this be endured when no Prince will suffer his subject though he be never so high and honourable to write Ego Rex I and my King as Chrysostome Chrys tom 6. ser 4. n. 55. notes In this third Book I am to shew that the same Onely true and most high God was incarnate by assuming humane flesh from the Virgin Mother and in that assumed nature was called Jesus Christ and in that assumed Manhood performed the great work of Mans redemption and therein suffered death on the Cross thereby satisfying the Justice and submitting to the Sentence of God as an expiation for our transgressions and by his most holy life and perfect righteousness in fulfilling the whole Law and so performing the Covenant of God for us and in our stead as our suretie and thereby according to the Covenant Do this and live hath obtained for his whole Mysticall Body the kingdom of Heaven and everlasting life To this discourse I am lead by the pernicious doctrine of this Commenter who denied Jesus to be the supreame God and to colour this blasphemy hath most apparantly misinterpreted and transverted the holy Scriptures and wronged the ancient Nicene Fathers as hath been shewed before and particularly that most learned Bishop and ancient Church-writer Eusebius as is next to be shewed THE INCARNATION of GOD. CHAP. I. The Vindication of Eusebius whom this Comment hath calumniated and falsified VPon those words Heb. 13. 2. Some have P. 331. entertained Angels the Commenter saith Eusebius in his first Book contends that one of the Angels was the Son of God for he will not have him the most high God c. You have not onely all to becommented the Epistle to the Hebrewes and the Nicene Father but have written a loud Comment on Eusebius who never wrote or said for ought can appear that Jesus Christ was not the most high God But I am sure divers times in his most learned Books he teacheth true Doctrine quite contrary to yours when he saith Filius erat ante aeterna tempora Euseb de Demonst i. 4. 6. â— the Son of God was from eternity and also particularly condemneth this very Heresie which you have so belaboured under the name of Heresie Artemon Theodotus and Paulus Simosatenus as hath been shewed before Id hist l. 5. c. 28. lib. 7. c. 2. For this Eusebius was one of those renouned Bishops who at the Nâ—â—ene Councel against Arius decreed and subscribed the article Homossion id est that the Father and the Son are of the same essence and Godhead whereas some Arians at that Councel refused to subscribe and thereby insinuated as your selfe have done that there was a greater and a lesser God and so fell into the old heresie of Mercion who said Bas ho. 27. con sabel Soc. l. 2. c. 5. there were two Gods 2â— Saint Basil notes one of the refusers was also named Eusebius who was â—ishop of Nicomedia at that time and afterwards was preferred to the Bishoprick of Constantinople and their lived and dyed an Arian but we have no writings of this Eusebius now extant The Eusebius whom you mean lived and dyed Bishop of Caesaria a man of so great learning and worth that the Emperour Constantine said he was worthy to be the Vniversal Bishop of the Sec. l. 1. c. 18. world this man at first was unwilling to have the word homoâ—sion put into the Creed because it was new but afterwards when he perceived that it was but the expression of that Doctrine which is really contained in Scripture when it is said The Father and I are one he accepted of it and exhibitted his own Church-Creed to the Councel and the Councel confirmed it onely adding the word Homoâ—sion and so published it as Socrates saith so that it seemeth the Soc. l. 1. c. 5. creed which we call the Nicene Creed
for us in Heaven and there shewing and offering himself for us As this P. 84. c. 5. v. 7. page 160. c. 9. v. 7. Commenter would have us believe and if he could what need was there that God the Sonne should undergoe such bitter and cruell torments and death also To this I answer that as things then stood God could not otherwise save us but by the Incarnation yea and the death of his Son because as is before shewed God hath limited and bound and confined himself by his own word his Law his Decree and Covenant for by his sentence and determinate judgement he had denounced death and a curse to our first Parents and in them to all their Posteritie Gen. 2. 17. In the day thou eatest thereof thou shalt surely die and Ezech. 18. 4. The soul that sinneth it shall die and Rom. 6. 23. The wages of sin is death and Deut. 27. 26. cursed be he that confirmeth not all the words of this Law to do them and Matt. 5. 19. Whosoever shall break one of the least of these Commandments shall be called the least in the kingdom of God and James 2. 10. Whosoever shall keep the whole Law and yet offend in one point he is guiltie of all We see that here is a curse and death denounced to all transgressors of the Law and this curse and death must needs fall upon Mankind because God is true and just and righteous But suppose the transgressours of the Law could escape the curse and death denounced yet how should they obtain life eternall seeing that is not obtained but by the perfect and exact performance of the Law of God which no mere man of all the sonnes of Adam hath or can perform For the Condition or Covenant for life is Levit. 18. 5. Keep my Statutes which if a man do he shall live in them so Ezech. 20. 11. Rom. 10. 5. Gal. 3. 12. and this is confirmed by Christ Matth 19 17. If thou will enter into life keep the Commandments These considerations being premised let us now move the question cannot God assoil men and give them eternall life at the request onely of Jesus Christ although Jesus had never suffered the pain and death of the Crosse I answer That God cannot absolve man from sinne without satisfaction to his Justice his Truth and Righteousness I may say God cannot do this as well as the Scripture saith Tit. 1. 2. God cannot lie And 1 Sam. 15. 19. The strength of Israel will not lie for as Saint Austin hath truly said Diabolus non fuit superandus potentia Dei Aug. de Trin. l. 13. c. 13. sed justitia i. as things then stood The devil was not to be conquered by the power onely but by the Justice of God And therefore before man can be redeemed and absolved the curse and death denounced must fall upon man for transgressing the Law 〈…〉 of his God and before man can enter into 〈…〉 Commandements of God must be perfectly 〈◊〉 by man Now if we can shew that the just sentence of God in the curse and death hath bin fully executed on man and that the Justice of God hath had its full course and if we can shew that the whole Law of God hath bin most exactly performed by man and all this by no other man but onely by the great Son of Mâ—â— Iesus Christ being God Incarnate and for this reason incarnate that he might as an undertaker and suretie for mankind both take upon him the curse and suffer death by obedience passive and also perform everâ— title of the Law by active obedience and this for us and in our stead and that our transgressions were imputed to him and his righteousness in performing the Law is imputed to us and that by vertue of the Covenant most justly and that mans redemption and salvation could not otherwise stand with the truth and righteous judgement of God For as Athanasius saith Verbum Atha Ser. 3. cont Arian 6. nunquam destinatum fuisset fieri homo nisi hominum necessitas requisisset i. the Son of God had never been ordained to be made Man if mans necessity had not so required All this being undeniable I trust the Christian Reader doth apprehend the reason why our true and onely God must needs have been incarnate for the working out of mans redemption Justification and salvation CHAP. XI That Christ was a person able and fitt to performe the law and to suffer for manking and that he did stand in the place and stead of all men VVEe have seen what Christ hath vndertaken for us But it must next be inquired whether Christ were a person able and fitly qualified to performe what he undertook viz. to take away the sins of the world and indeed Iesus Christ the Son of God perfect God perfect man was a person able and every wayfitly qualified for performance of the truth of God both in suffering the punishment and in performing the whole law of God in the behalf of man for as man is a Miâ—rocosme or an abridgment of the great world as Austin saith Omnis creatura in homine est i in man Aug. l. 83. quaest n. 87. Every creature is comprised So Christ is the Epitome of mankind and to be esteemed an Vniversal man in as much as â—â—rist the head and all his mystical members arâ— one mystical body as hath bin shewed before Christus universus est caput cum membris i the whole Idem ibidem quaest 69. Christ is himself the head and his Church the members for if the first Adam be esteemed as all mankind why should not the second Adam be so much rather accounted S. Austin saith of the first man Omnis homo Aug. Retract l. 1. c. 15. Abm. de Obitu Satyri n. 29. Pros resp ad Cap. Gall. c. 9. â—errenus est Adam i All men earthlie are one Adam â—nd of Christ S. Ambrose saith as much in Christo Summa universitatis est portio singulorum i Christ is the â—otal sum of all men and a portion of everie man and Prosper gives this true and excellent reason of it Nullus est hominum Cujus natura non erat suscepta in Christo i There is no man in the world whose nature Christ took not upon him and therfore the Scripture calleth Christ the last Adam as well as the first man is called the first Adam 1 Cor. 15. 45. And yet more expreslie it saith Gal. 3. 28. Yee are all One in Christ Iesus And so againe 1 Cor. 12. 12. And indeed wee are rather nearer of kindred and by a better tie to the Second then wee are to the first Adam not because Christ and wee are the Sons of men which cannot be said of Adam who was Terrae-Filius the Son of the earth and not the Son of man but Omnes nati ad primum renati ad secundum Pros sent 299. pertinent Wee derive ourworse carnal
externallie some one act wherby that inward grace was shewed as namely by that one gift of healing mentioned 1 Coâ— 12. 9. Of which I spake in the former chapter I trust it will not be denied to be as it is called v 7. A manifâ—station of the Spirit And for this I shall instance in another heathen Prince who was of no better religion then Cyrus was and that is Vespâ—tian the Roman who in the raigne of Nero and before he was Emperor was imploied in the execution of divine vengeance on the rebellious * vide Paulum Oros lib. 7. c. 1. Iewâ—s and the citie of Ierusalem and for that service it may with great pobabilitie be thought that God gave him the Roman Empiâ—e for his reward as he gave Nebuchaduezzar the Kingdome of Egypt for his service against Tyrâ— as we read Ezâ—ch 29. 18. And that the Empi e was the gift of God to him it seemeth to me probable because it was Prophetically foretold unto him by Iosephus the learned Jew who was then a pâ—â—iâ—t unto whom God had revealed both Vespatian's advancement and also the destruction of the Iewish nation God having appeared to Joseph de bel jud l. 2. lib. 7. him in his sleepe as himself relateth and withall confessed that he feared God was offended with him for labouring to save his nation when he knew God had decreed their 〈◊〉 for this reason I think I may call the said Veâ—â—â—tian Gods anointed as being so cleerly designed by God to that empire and also for that as an effect of his unction Tacâ—us Dion Suetonius doe Tac. hist l. 4. c. 19. Suet. in vesp c. 7. Dion in vesp c. 2. vide Plutarch in vita Pyrrhi p. 384. unanimously report that whilest this Emperor was in Egypt the gift of healing was manifested in him for a blind man was restored to his sight and a lame man was cured by his touch If this prove true in an unregenerate and heathen Prince give me leave good reader a litle to discourse unto thee the like effect of divine unction in a regenerate King the most vertuous and most Christian King this day as I doe firmly beleeve and so doe the greatest number of his subjects in the whole world I meane our owne most gracious King Charles For that the King is Gods anoined was never with us called in question before this sceptick time and God never shewed a greater manifestation of any Kings unction in this nation since the dayes of King Edward the Confessor who was the first of our Kings that by his royal touch cured the disease called the Kings Evil then he hath lately shewed in the person of our most pious and most mercifull King Charles for never were so many in so short a time restored to their health and soundnes as of late by him many hundreds were touched by his sacred hand and as many returned home with health in their bodies and blessings in their soules to their royal physician to the great admiration of many witnesses where of my self am one for to his majesties court at Newmarket Jnue 18. Anno 1647. did I â—end one of my Children a child of 11. yeares old who immediatly before had bin extreamly afflicted and indeed tortured with that disease but having bin there and then touched the next day following he returned home perfectly cured and sound and hath so continued ever since for the space of more then 5 Moneths Blessed be the Lord Jesus who is the author of every good gift and blessed be his anoinred servant in whom his goodnes was so cleerly manifested These things might stop the mouthes of his Majesties most implacable enemies who in print have endeavoured to make the people beleeve that the King is not Gods anointed and might particularly shame them who most unchristianly have called this Gift of healing witchcraft although there is an expresse warrant 1 Cor. 12. 9. for it in the word of God these men without doubt except they repent shall one day be accountable for the sinne of blaspheming God and the King for ascribing that worke to witchcraft and so to Satan which is done both by the Kings hand and with the finger of God assisting his anointed just so did the Pharisees blaspheme Christ when he cast out Satan by the finger of God for they said he cast him out by Belzebub Neither wil it be sufficient to say that the gift of healing was a temporâ—rie grace and now quite expired for it can not be so pâ—oved Gods arme is not shortned for although the ordinarie and frequent use of such divine cures is now abated yet no man can for certaine affirme that the gift is utteriie ceased and for our owne particular case in this kingdome why should we not rather thinke that our merciful God now in these needful times to stop the mouthes of al the enemies of his anointed or at least to leave the obstinate without excuâ—e hath so manifestly shewed and declared him to be indeed his anointed and that these multitudes of Royal cures are as so many lampes manifesting the divine Oile of his unction for so the Royal Pâ—almist bringeth in God â—aying Psal 132. 17. I have ordained a Lamp soâ— mine anointed his enemies will I clothe with shâ—â—â— but upon himself shall his Crowne florish Even so Amen Deus dâ—fendat Opt. lib. 2. Oleum suum Upon himself and his royal posteritie Lord let this Crowne florish as long as the Sun and moone endure CHAP. XVII The Vnion of Christ and his Church further shewed why Christ is called by the names Adam Jacob David Why all mankind was extracted out of One man why S. Austin denied the Antipodes wherin this Vnion consisteth An Explication of Heb. 7. 9. Which was slubbered over by the Commenter touching Melchisedech and Levi. BY what hath bin said the Christian reader I trust doth by this time perceive that our blessed Saviour Jesus Christ with great love justice and equitie did sustaine our person and in our steed and to our behalf did both beare the punishment of our transgressions and also fulfilled the whole law of God for us as our suretie because he was as an Vniversall man in whom all mankind was united The sower leaven of the first Adam had â—owred the whol lump of mankind but the divine Spirit of the second Adam sweetned his whole mystical body for a Spirit us est genitoris Aug. de Trin. l. 6. genitiqae Suavitas i The Spirit is the sweetnes of the Father and the Son and because our true and only God hath assumed both our flesh and our soule also on himself and hath put his Spirit into us therefore he is become one with us mystically and we with him hence it is that Prosper saith Tota ecclesia cum Christo Pâ—osp in I sal 102. capite est unus homo i The whol bodie of the Church with Christ the head is one man
the Triniâ—ie such we pronounce Baptized but not rebaptized for we may not account such to be baptized who were not dipped in the name of the Father and of the Son and of the Holie ghost and such were those who were dipped by the Photinians Montanists Manichees and by Maâ—cion Cerdon thus he And in this S. Cyprian may so far be justly excused in requiring that those who had bin so dipped by those hereticks should be againe re dipped by the Church in lawfull baptisme for saith he Haeretici illi non possunt Cyp. de haer Bapt. n. 85. baptizare qui negant dietaâ—em Paâ—ris aut Filii aut Spiritus nam Marcion non poterat qui negabat Trinitatem i Those hereticks can not minister true baptisme who therein denie the Godhead of the Father or the Son or the Holie ghost for therfore Marcions was no baptisme because he denied the Trinitie And therefore such pseudo-baptismes as were Ministred by such hereticks so as is shewed before Cyprian will not call Baptismes Non est Baptismus sed tinctio i It must not be called a baptisme but a dipping And of those whom the Church baptized after they had bin formerlie dipped by those hereticks he saith Nâ—n est râ— Baptizaâ—io Cyp. ibid. ad Quint. n. 86. â—aeâ—eticorum sed haptizatio i We can not say such hereticks are rebaptized but that they are baptized If Cyprian had held himself to this Doctrine and gone no further in his zeal againâ—â— the hereticks and schismaticks of his time he had escaped much blame where with succeeding ages have charged him and not without Cause as will appeare anon Upon Cypâ—ians grounds of Baptizing Aâ—tiâ—rinitarians who had bin so fouly dipped before the Canons of the first Nicene Council as they are recorded by Ruffinus direct that when any heretick of the sect of Paulus Samosatâ—nus would forsake that heresie and joyne with the true Church that such an one should not be entertained before he were new baptized this is in the 21 Canon of Ruffiâ—us But before in the ninth Ruff. n. 16. Canon it is ordered that if any Catharist or Novatian leave that sect to joyne with the Church he should be received and for such there is no mention or direction of a new baptisme because the baptisme of the Novatians was a true baptisme but the Samosaâ—eniâ—n dipping was but a Pseudobaptisme because Samosatenus denied the Godhead of Christ as is before declared Also before the Nicene Council and Cyprians time amongst the Canons of the Apostles recorded by Clemens one is Ordinati vel Paptizati ab haeâ—eticis reordinandi and râ—baptizandi suntâ— i Those that have bin ordained and baptized by hereticks must be re ordained and re baptized this was not intended to countenance a Second Baptisme but because the tinctions or dippings of those who would not confess the Trinitie were not to be esteemed Baptismes And therfore Athanasius also after the Nicene Council had condemned the Arrian heresie for denying the Eternal Godhead of the Son saith plainly Arâ—iani verum Baptismum Athan. cont Arrian serm 3. n. 6. amittunt quiâ— verum filium negant i The Arrians in denying the Son of God doe therby cease to administer true Baptisme for we find that after that Council the Arrians denying the Trinitie would neither use the same forme of Doxologie which the Church Catholick used nor the same forme of invocation of the Trinity in Baptisme but glorified and baptized thus Gloria Patri cum filio in Spiritu and In nomine Patris Basil de Spirit c. 25. n. 27. per filium in Spiritu Because they would not acknowledg the Son and the Spirit to be aequal to the Father CHAP. IX That the disciples of Ephesus Act. 19. who had bin Baptized by Johns disciples before were re-baptized because Johns Baptisme was then out of date and null THe principal president of a Second and a true Baptisme after an imaginaâ—ie and pseudobaptisme is cleerly set foâ—th by that passage of the great Apostle and recorded Act. 19. of the Ephâ—sian disciples who had bin baptized unto Johns Baptisme but because that baptisme was out of date at the time when they were first dipped therfore when they heard S. Paules words they were baptized in the name of the Lord Iesus For although Iohn Baptisi's baptisme was a true Baptisme whilest the time of his Baptismal office lasted in so much that our saviour never that we find caused any to be re baptized who had bin baptized by Iohn yet we know that Iohn's Baptisme was to have a period and not to last alwaies But how long it was to last and to be in force is the cheif question material for the exposition of this passage To this question I will set downe the answer given Optat. lib. 5. by Optatus That Iohns baptisme being to repentance and beleife in him that was to come even Christ to be manifested especiallie to his death and resurrection this baptisme must last till then and further also until Christ had ordained a new forme and law of baptisme to be perpetual in his Church So that until Christ after his resurrection had given a new rule and precept of baptisme the ould baptisme of Iohn was accepted but after Christ had once said Goe and teach all nations baptizing them in the name of the Father and of the Son c. I say after this Iohn's baptisme was expired nor could he or his Disciples baptize any longer in that forme of beleeving in him that was to come because now he was come and manifested and gone out of the world Christs new law and precept of baptisme was the bounds and limits of Ioâ—n's baptisme from that time all baptismes must be In the name of the Father and of the Son c Now these Disciples of Ephesus were indeed Baptized with Iohn's Baptisme but they were so baptized when it was to late and when that forme of baptisme was quite expired and out of date for their baptisme was after Christ had setled the new law of baptisme In the name of the Father c Without the observation wherof a thousand dippings or duckings will not make one baptisme so that those Ephesians can not be properly said to have bin baptized because the very essence of that Sacrament was wanting Optatus speaketh Opt. lib. 5. home to this purpose Hiqui apud Ephesum post legâ—m Iohannis Baptismaâ—e baptizaâ—i leguntur in Sacramento erraverunt quia jamintroductum fuerat baptisma Domini exclusum fuerat seâ—vi i Those Ephesians who are said to have bin baptized with Iohn's baptisme greatly erred in that Sacrament because then the Baptisme of the Lord Christ was brought in the baptisme of his servant Iohn was shut out Briefly that baptisme which before Christs new precept was good and usefull after the precept became useless and void So saith the same Father of the same question Post hodiernum non licebat quod
Godhead is there called the Holiâ— Spirit or Holie ghost as hath bin shewed before in my Second book and this blasphemio consisteth in the denial of the Godhead of Iesus Christ wherby his allsufficient Sacrifice is undervalued and the Son of God is troden underfoot as being esteemed but a creature and a meer man and therby becometh contemptible and his Blood even the blood of the Covenant is esteemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i But common ordinarie unholie blood no better then the blood of another ordinarie common man and not Sanctified and ordaineth for that great and high mysterie to be offered as a full and sufficient expiatorie sacrifice for the sins of the world according to the Covenant of God For he that denyeth the Godhead of Christ must needs think that his blood is but common blood as other mens blood is and therfore not of sufficient worth and value to redeem the world more then another mans blood is and indeed if his blood be no better then the blood of another man and if it be not the royal blood of God Act. 20. 28. It hath not it can not redeeme us Now whether the sin mentioned in this place be absolutely unpardonable and altogether remediless will better apeare by a diligent exposition of that text as it stands in relation to the context both before and after it For if we sin c If everie sin which is committed after we knew and professed the Christian religion should be unpardonable what man could be saved seeing the most righteous men fall and therfore doe daylie pray forgive us our trespasses therfore this saying can not be understood of every sin but suerlie here is one special grand and capital sin meant and what that is the words going before and following doe declare For verse 5. it is said in the Person of the Son of God Sacrifice and Offerings thou wouldst not but a Vide. Psal 40. bodie hast thou prepared for me That is because the Legal sacrifices or the blood of bulls and goates could not redeem man therfore an humane bodie was prepared for the Son of God that in that assumed humane nature he might in man's stead beare the curse and suffer death which man had merited And because we who are but meer men weak and sinfull can not by our selves performe the will and law of God without performance wherof no man can be saved therfore the Son of God came in our stead to performe the whole law so as was required and willed of God as it is said vers 9. Then said I loe I come to doe thy will o God So that both the active obedience of Christ in doing the law and his passive obedience in suffering the punishment of our transgressions are here set forth in these words vers 10. By the which will we are sanctified through the Offering of the body of â—esu Christ once for all That is by Christs performing the will or commandments of God in our stead and through the Sacrifice of himself on the Altar of the Cross for our sins his mystical bodie or Church is Sanctified for it is said vers 12. This man Christ Offered one Sacrifice for sins for ever and again vers 14. hâ— one offering he hath perfiâ—ted for ever them that are Sanctified and then we are exhorted vers 22. Let us draw neer with a true heart in full assurance of faith and vers 23. Let us hold fast the Proâ—ession of our faith without wavering If we sin there remaineth no more sacrifice c Having shewed what the foundation of our Christian religion is namely Jesus the Son of God God Incarnate and in his humane nature performing the covenant law and will of God both actively and passively for us and in our stead and requiring that we should have a full assurance of faith of the truth of that Doctrine without which faith Christ will not profit us he now shewes the sad consequences of rejecting this doctrine by Apostacie or falling away from our Christian religion in these words There remaineth no more sacrifice for sins but a certaine fearfull looking for of judgement So that the sin here meant is Apostasie that is forsaking Christianitie as Julian did esteeming of Christ but as of an ordinarie Coman man and therfore distrusting the sufficiencie of his blood and death as not an equivalent price and ransome for man's redemption The truth of this Exposition will better appear by the words following wherein this particular sin is evidently expressed and is called verse 29. Treading under foot the Sonne of God counting the blood of the Canant unholy or as it is in the Originall a common thing and doing despight unto the Spirit of Grace Now to tread under foot is to vilipend and undervalue Christ as esteeming him not sufficient to take away or satisfie for our sinnes to count the blood of the Covenant unholy or Common is to esteem of the death and blood shedding of Christ to be of no more vertue and power then the death and blood of another Common man and they that so basely undervalue Christ as to think and to account him but a meer man do despight unto the Spirit of Grace What is the Spirit of Grace in the Sonne of God but his Divine Spirit and Godhead even that Spirit from which all Graces flow which are called the grace of our Lord Jesus Christ So they who have no higher estimation of Christ then of a meere man do despight unto his Divine Nature his God-head for what greater spite can be then to un-God him the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to despite in effect is all one with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Saint Matthew and the Spirit of Grace here is the same which is there called the Holy Spirit which doth signifie the God-head of Christ as hath been shewed before For if he that despised Moses Law died without mercy verse 28. Yet Moses was but a mere man and so but a Theod. in loc fervant to this our God Quanâ—ò morte dignior est qui Mosis Deum habâ—t despicatui i. What shall become of him that despiseth the God of Moses and the saving Doctrine of Christ who is the Onely Eternall God Moses propounded life as a reward to them that should perform the Law Christ did perform that Law in mans stead to mans behoof and benefit and offereth to men the benefit of that performance and with it life eternall onely with this condition of believing on him Therefore that man which will not give credit to this joyfull-Evangelicall offer must expect to perish eternally for if Christ be rejected absolutely and salvation through him despised and not hoped for or expected There is no other sacrifice for our sins possibly to be found nor any other Name by which we can be saved By what hath been said it appeareth that these words If we sinne in this place signifie the sinning of the