have the most powerful operations which truly may a little signifie and intimate how eminent and wonderful they are in God And wherein natural reason shall object any thing against this Mystery still I will appeal from natural reason in particular to natural reason in general which acknowledging God to be Infinite doth together acknowledge him to be Incomprehensible for Nature in general hath naturally placed in man wonder and admiration that so Nature in particular might be assured that there is something which exceeds her power and is above the reach and apprehension of man yet no way contrary to reason but far transcending and exceeding reason and not to be hedged and bounded within the compass of mans brain or the circumference of a natural world for hitherto mans natural reason extends and no further This is not mine own private opinion though from the Creation whole mankinde hath ever had the same light of naturall Reason together with the Socinians yet was there never any Nation or Religion in the World which did content themselves only with naturall Reason but some things they had in Religion as the objects of wonder and admiration and therefore not the Philosophers who were the curious inspectors of Nature and did in effect distill nature as in a Limbeck reduce her to her first principles these men were not the Divines or Priests to intend matters of Religion and the service of God but Poets who had their fictions and their strange Historicall narrations these were imployed in their Sacrifices wherein you shall observe that their fictions and falshoods many of them did arise from a mistake and a misreport of the Jewes for the offering Beasts in Sacrifice according to Gods command and finding happy success therein this gave occasion to the Heathen to worship Beasts and so commit Idolatry whereunto the Father of lyes the Divell who was not then tyed nor bound in Chaines as since he hath been by the Conquest of Christ being then permitted by God gave hâ—…s best or rather worst help and furtherance with lying Oracles and strong Delâ—…sions seduce the Heaâ—…hen Thus we shall finde that many miraculous Historie in Scripture are a little resembled in the Fictions of Poets Enoch in the state of Nature Elias in the state of the Law being translated mâ—…ght give occasion that the Heathen did make their Gods to â—…e Planets and Stars in the Heavens as Jupiter Mars Venus 〈◊〉 c So for those miraculous Actions which befell the Jewes in their passage out of Egypt in the time of their Judges and their Law the Gentiles hearing a confused fame thereof being strangers they might mistake in circumstances yet thereby take occasion to fasten the like upon their own fictious Gods And whereas some use this as an argument that naturall Reason is a sufficient guide to direct us in our morall actions and therefore might serve the like for the whole knowledge of Religion this is an utter mistake and overthrowes it self because naturall Reason might suffice to direct our actions between man and man and is only fitted thereunto therefore it cannot reach to the Mysteries between God and man which are of a higher condition neither yet to conduct us to a supernatural end which is of a higher degree then the Spring or Fountain of Nature can reach unto so that if Morall Actions must have the tincture of grace they must be as I may so say Christened before they come within compass of a Religious worship and service of God for the Morall actions of the Heathen they were but splendida peccata And thus farre through the great mercy of God I have waded into the secret of this great Mysterie and I hope without any offence either to God or Gods people wherein if I have sinned God knowes it is out of ignorance and I do humbly begge pardon and I may here truly profess that unless my memory and the whole course of my studies do utterly faile me I have not written a word which is not comformable and agreeable to the true grounds and rules of Philosophy and most consonant to naturall Reason whereas on the other side if I should examin the Socinians infidelity I would make it plainly appear that they denying our mysterie they stand like men amazed and cannot pitch upon any certain truth but run headlong to their own confusion so that they may oppose contradict and pull down what others have built but they shall never be able to lay any sure ground for their own new Foundation and I am very confident that more absurdities incongruities impossibilities in Philosophy must be admitted in their new frame of opinions and Phansies then ever they shall be able to alleage against the old foundation of Catholick Doctrin and Religion Thus having spoken of the mystery in it self I will now come to outward Testimonies and produce sufficient warrants for our faith as in the course of Justice the security that a man gives for the payment of a debt or the performance of an action should alwayes be of greater worth then the thing it self thus if I were to borrow money I would bring a pledge of a greater value then the money that so it might serve as an abundant assurance for my repayment or if I had not a pledge then I would enter into a double bond to be bound in forty pounds for the payment of twenty yet sometimes it fals out so that we have not a pledge or being bound in a double Bond yet our wants may be such as we may faile in the payment of a single and therefore I conclude that it is easier to enter into a double bond then to pay the single but now in respect of God all things are of like ease in regard of his omnipotency yet if we speak of God according to the weakness of mans apprehension we may say without offence that it is easier for God to speak then to doe for actions are of greater difficulty then words if then God shall bring actions for the confirmation of words this is Abundans Cautela there can be no exceptions against it or that ever we should require any greater assurance Speaking of the warrant of our faith I will not here alleage the proof of Scripture or the inward Testimony of the Spirit for my intention is to deal with the carnall and naturall man if we discern in him who first taught and revealed these mysteries such extraordinary wisdom in discerning mens thoughts in fortelling future voluntary and contingent events it must argue a supernaturall knowledge in things naturall if we discern in him such extraordinary power in working miracles miracles of all sorts upon all severall subjects the heavens the elements the dumbe Creatures the blinde the lame the dead the Devils themselves and these at all severall times before his birth in his birth in his infancy in his youth at the time of his passion and after his
Goodman Bishop late of Gloucester June 4. 1653. being the Eve of Trinity Sunday which we were wont to keep very solemnly and I hope you do so continue still THE INTRODUCTION St JOH 1. 14. And the Word was made flesh I Should be much afraid to speak of this word and to multiply my words in the exposition of this one word were it not that my Text doth inform me that thiâ—… word was made flesh and therefore I may well presume on Gods mercy that as it was his humility to descend down from heaven to take up our flesh so without disparagement to his honour â—…lesh and blood may presume to speak of this word to clothe him with our mortall words as some time he was clothed with our mortall nature Again to imbase him and as iâ—… were to give him a new birth conceived in the womb of the heart brought forth by the tongue that so future ages and succeeding generations might testifie of this word for this word was made flesh The written word of God proceeding from the wisdom of God may seem to have been a stream derived from the fountain of this eternal word as large Commentaries and Expositions serve to unfold a little text wherein there is much more matter implyed then can be expressed now this written word though otherwise Gods own word in whom there is no blemish or imperfection yet certainly it was imperfect before such time as this eternall word was made flesh I speak not only that it consisted of types shadowes and figures without the spirit of grace and oâ—… truth not only that it did â—…arre surmount the state and condition of man untill this word was made flesh sanctifying our corrupted nature and descending to our capacity but whereas the written word was a precept a Law and a Rule to square out our actions necessary it was that after the Rule given there should be some pattern to exemplifie the rule Praecepta docent Exempla excitant the Rule is imperfect without an Example But before the time the fulnesse of time wherein God appeared in our flesh there could be no example of true holinesse and obedience to Gods Law and therefore for the upshot and conclusion of the Law in the Eclipse of the Prophets Cum silentium contineret omnia nox in suo cursu mediuÌ„ iter haberet omnipotens sermo tuus Domine exiliens de coelo à regalibus sedibus durus Debellator in mediam exterminii terram prosiluit Sap 18. here is the example annexed to the rule an example in whom dwels the fulnesse of the deity all the treasures of Gods wisdom from whom as from a fountain the written law is derived to whom as to an Ocean the whole scope of the law is directed thus is the Rule perfected by the example the written word serves for a precept the begotten word serves for a president the yoak is made easie the burden is light for wherein the law might seem obscure and difficult that shall now easily appear by the practise example and imitation of this word for this word was made flesh Saint Austin hath well observed that before such time as the word was made flesh man in the pride and presumption of his own heart might have used some excuse unto God Lord why hast thou commanded such strict lawes such as are opposite to the inclination of nature the forgiving of wrongs the chastising of the flesh the mortifying of passions continuall repentance and sorrow whatsoever thou didst unto man thou didst it with the greatest facility and ease verbo virtutis tuae thou spakest the word and all things were created but whatsoever thou requirest of man it is done with the greatest difficulty and labour Thus in effect especially considering the manner thou seemest to require more of man then thou hast done unto man here then there is no proportion But behold to stop the mouthes of Blasphemers that sin might be inexcusable behold the word is made flesh God hath entred the Lists of our misery and hath run thorough the whole course of our Pilgrimage in sudore vultus in the sweat of his browes with watchings and fastings with labour and passions he hath fulfilled the law and having performed it in his own person it is no wrong or injustice to impose the same law upon his vassals and creatures for the word was made flesh Man as he totally proceeds from God so is he totally directed to God but before such time as the word was made flesh it should seem only the better part of man the soul and the understanding were capable of Gods word Alas what becomes of the sensible part shall the body and the flesh be excluded if it lookes for a portion in glory needs it must have some earnest in grace body and soul they are both creatures alike they are both parts of man alike See then the wonderfull work of Gods mercy the word is made flesh a word speaking to the understanding and possessing the soul flesh subject to the sense visible to the outward appearance that so the whole man might be sanctified for the word was mad flesh But leaving all preambles I will tie my self more strictly to the words of my text wherein I will consider these three parts The word in it self The word in our flesh The manner and circumstances answerable to the three termes of of my text Et verbum caro factum est And the word was made flesh wherein are implyed the ineffable mysteries of the Trinity and the Incarnation and both these great mysteries I will first set them down as the Church receives them then I will illustrate them by naturall reason and the grounds of Philosophie and lastly I will give sufficient assurance for the truth of them for I will produce miracles above natural power for confirmation of mysteries above naturall knowledge which is an abundant satisfaction This first Chapter of Saint John in my poore judgement hath some relation to the first Chapter of Genesis and though Saint John be the last Evangelist prophet and penman of Scripture yet he seems to inclose and incompass on every side Moses the first law-giver prophet and pen-man of Scripture whereby it may appear that Christ was Agnus occisus ab origine a Lamb slain from the beginning and by the eternall decree of God long before the foundations of the world were laid You shall then observe that both Saint John and Moses they use the same first word in both their writings in principio in the beginning only with this difference that Moses intended the beginning of time where first God began the Creation and set the first wheel on going but our Apostle and Evangelist like an Eagle makes a higher flight and looking upon the Sun and fastning his eyes thereon is no way daunted though the Sun be the master piece of the creation which other creatures cannot behold but aymes at
it lies in Gods power to unmake them and in every minute to reduce them to nothing and some wicâ—…ed men might a little distrust God but for the assurance of the continuance of Gods favors God is become man the Creator made a Creature both Natures now fastned and riveted together by an indissoluble knot of marriage which can never be broken and which serves as a great ingagement and assurance from God to preserve and continue his graces and blessings upon the works of his own hands whereof we have a pledge or earnest in Christ perfect God and perfect Man both Creator and Creature united in one Person never to be separated So I hope it plainly appears that as the Incarnation can be no dishonor to God so it tends to the great honor and settlement of the Creatures In speaking of the blessed Trinity I began with the beginning of S. Johns Gospel In the beginning was the Word and the Word was with God and God was the Word Then for proof and assurance of this great mystery I ended with the end of S. Johns Gospel wherein he affirms that the world could not contain the books which might be written of Christs acts thereby intimating that the works and miracles that Christ wrought above natural power did most abundantly serve to confirm and justifie the works and mysteries which he taught above natural Reason And now that I come to the Incarnation of Christ where the invisible God becomes visible man it is strange how this our Apostle S. John alters his style for in his first Epistle Chap. 1. ver 1. speaking of God in our flesh he saith That which was from the beginning which we have heard which we have seen which we have looked upon and our hands have handled of the word of life So that he who speaking of the Deity of Christ like an Eagle soared aloft as it were out of sight even beyond all humane reason and understanding speaking now of the Humanity of Christ he descends so low to make it more manifest and palpable as he seems to fall beneath sense for that he calls all the senses of man to witness which we have heard which we have seen with our eyes which we have looked upon and our hands have handled and this in effect twice repeated whereby we may be the more assured of the truth of his Manhood As there was an eternal generation of this Word according to the Godhead so was there a Temporal birth of this Word in the fulness of time according to his Manhood for these two Mysteries though very different in themselves yet are they both very wonderful In the first you shall observe three Persons in one Nature in the second you have three Natures in one Person a Trinity of Persons in a Unity of Nature and a Trinity of Natures in a Unity of Person the Father the Son and the Spirit three distinct several and real Persons yet all subsisting in one undivided Essence of the Deity the Flesh the Soul and the Godhead three distinct and several Natures yet all subsisting in one undivided Person of Christ. How wonderful is the mercy of God that whereas our Saviour the second Person in Trinity was All-sufficient and happy in himself yet in commiseration of man man that had sinned in the root sinned in the bud when to our first-fathers guilt we had heaped up innumerable transgressions against the day of wrath he took up our nature and infirmities to satisfie for our sins to offer up himself as a propitiatory Sacrifice to reconcile us to God Men Angels and all other inferior created powers cannot any way satisfie for the least part of our guilt as not being able to be sufficiently thankful for their own beeing Sin is an infinite evil as being committed against an Infinite Majesty and therefore in the exact ballance of Gods Justice requires no less then an infinite Ransâ—…m or an infinite Punishment Righteousness and Justice pleaded against man that our sins were such as could not stand with his integrity freely to pardon Mercy and Peace put him in minde of his ancient love that as he had freely created man so now likewise in the bowels of compassion he should freely intend the Redemption of man And thus it was concluded in the High Court of Parliament in the highest Heavens that God himself Christ Jesus the second Person in Trinity should take our Nature upon him that as every act of his proceeding from his Deity the shedding of the least drop of his blood the trickling of one tear the suffering of one stripe the least temptation was of infinite value of infinite estimation so he alone was able to recompense for sin And thus it was fulfilled what was said by the Prophet Mercy and Truth have met together Righteousness and Peace have kissed each other Here is the agreement and thus is God and man reconciled by the coming and Incarnation of our onely dear Lord and Saviour Christ Jesus When I consider the first sin the sin of the Angels I cannot conceive that such excellent Creatures in their own kinde understanding Natures intelligent Spirits should attempt such a foul offence against God as to ascend up to his Throne to take upon them Gods Majesty were there not some probability or likelihood to effect it I cannot say whether they had it by immediate infusion from God or to speak after the manner of men by some common fame or report that the Creator and Creature should be united in one Person or whether by the excellency of their own knowledge they did fitly gather that as the Creation was a work of Gods infinite love and as God was existent in every creature according to the infinite extent of his own nature so undoubtedly as an effect of that infinite love God should tie unto himself some creature by an infinite band namely by an hypostaticall union And this their Conceit gave some way and occasion to their pride and presumption as claiming and challenging that high prerogative above other creatures by virtue of their birthright But herein did appear the oversight and ignorance of the Angels for the creature was not to aspire to the height and dignity of the Creator but the Creator was to descend to the humility and baseness of the creature neither was God to be united to the Angelical nature though otherwise highest in order and condition but to descend lower to give a more undoubted token of that infinite love even to the humane Nature and Manhood mans Nature being the Centre in the midst of the Circumference a little Microcosin in whom all the creatures are united things sensible partake in his Body the intelligent Spirits are combined in his Soul and thus God taking the nature of man sits in the very midst of his creatures imparting himself infinitely to all so far forth as it may well stand with the truth of his Godhead and with
woâ—…d and the begotten word The word of God is imperfect without Christ. Man expostulates with God Blasphemers suppressed Whole man is made capable of God The division of the Text. The method Saint John ex ceeds Moses The comparison between both They both agree in particulars Moses Iohn Baptist. Christ. Saint John transcends Moses The heavy judgements accompanying the law The Gospell accompanyed with works of mercy The great difference between the beginning and ending of Scripture Of the name of John how imposed upon Saint John Baptist. A comparison of Saint John Baptist with Saint John the Evangelist The parents of Saint John and how he was recommended to be an Apostle How his mothers desire was accomplished Saint Johns prerogatives above other Apostles After Christ he did adhere to Saint Peter Saint John was the Evangelist of the Gentiles The occasion of writing his Gospell How he might come to the knowledge of this mysterie Saint John might be instructed by the blessed virgin At the annuntiation there was implyed the Trinity Saint John an Eagle As he was the beloved Apostle for he did ever Preach love Saint John was Boanerges Christs eternall generation A distinct Person The same Godhead The difference between God and man The three persons outwardly concurre The manner of the generation of the Word The mauner of the procession of the holy Ghost A prerogative of the understanding and will of God above his other attributes How the three persons agree in actions and attributes The Jews question answered God is known by degrees All mans knowledge is gotten by degrees Moses had some knowledge of this mystery The Trinity appears in the creation of the world The Messias must needs be a Person in the Deity God doth sacrifice to himself there are Persons in the Deity The seed of Abraham is more then man Isaac's sacrifice Jacobs expectation The faith of Moses The whole Law directed to Christ. The Jews had a tradition of our Baptisme And severall types of our Baptisme They knew the form of our Baptisme as well as the matter What Prayers were uâ—…ed at their sacrifices The câ—…ssation of the Law The Temple destroyed How the Jews fell by degrees Gods judgement upon the Jewes The Jewes no longer a Nation The method how to deal with the heathen The Atheist is the greatest impostor The infinite proofs of a Godhead The Metaphysicks acknowledge God and Angâ—…ls Influences The effect of influences The transcendentia discover God Every thing points out both an efficient and a final cause The leaâ—… inconveniâ—…nce must evâ—…r be admitted The first is ever excepted from the ordinary rank The Sun is a kind of corpoâ—…eall God The Mathematicks shew the wonders of God The wonders in Astrologie In Loâ—…ick all the preâ—…icaments predicate the Deity Substance 〈◊〉 Qualitâ—… Relation Action Passion 〈◊〉 Ubi Situâ—… Habitus The infinite proofes of a Godhead A particular instance for proof of the Deity God is iusiuite We acknowledge an Infinite yet we cannot conceive aâ—… Infinite God must be Infinite Without imperfection God is of himself Eternity Ubiqui y. Omnisâ—…iency Omnipotency Providence Constancy Immutability Gods Justice Mercy As every thing was made so it must depend upon God How causes may be free yet the effects necessary Mans weakness Every thing in man is bounded The difference of men n their intellectuals No comparison between God and man Mans natural Reason is bounded within the natural world The object faculty must be proportionable Our natural ignorance in natural things The same method in naturals as in supernaturals Mans natural knowledge discerns a supernatural world A supernatural light must fully discover a supernatural world Man 〈◊〉 naturally an ambition above nâ—…e Admiâ—…ation is a kind of natural faith The understanding must obey in believing as the will in performing A repeâ—…ition what hath been proved It is a greater wonder that Accidences should become Substances in God then that one Substance should become Persons It is a greater wonder that all Gods Attributes should be but one Attribute then that one Substance should be three Persons That Gods Justice should be his Meâ—…cy is as strange as the Godhead should be three Persons Gods Attributes as wonderfull as the Persons A brief of what hath been proved A digression upon the Mercy of God A conference with an Angel The Angels wonder at naturall things A conference with an infant in the wombe The wonders in nature The creatures are nothing in comparison with God Gods understanding and will produce Persons The authors private opâ—…nion The determinations or traditions of the Church are more then human The Church in effect doth translate The personality in the Godhead How the Persons are dâ—…stinct The Godhead being spirituall and infinite is imparted without loss Proofes of the Trinity in nature The Authors private opinion Footsteps ' of the Trinity Reasons in nature to prove the Trinity Gods prerogative may be examined A resemblance of the blessed Trinity must appear in every creature The knowledg and love of man what events it works The longing of women Two persons become one The understanding and love are causes as of union so of distraction How 〈◊〉 the 〈◊〉 of the 〈◊〉 extends The anâ—…pathy between the Author and the Socinians The excellent use of reason in Religion Dumb creatures catechise the Socinians God is mans Schoolemaster Man is the end of nature and therefore cannot end in nature How man stands naturally affecteâ—… in religion Faith presupposing nature A supernaturall knowledge must conduct us to a supeâ—…naturall end Gods perfection consists not in variety as the Creatures doth The effects of Gods power c. do not alwayes appear The excellency of Gods understanding â—…nd will What kinde of Persons there are in the Deity God only must reveale the Trinity What God did before the Creation Mans salva ion hath more reference to the Persons then to his other attributes The exceâ—…lency of Gods understanding and will Not Philosophers but Poets were the Priests of the Heathen The 〈◊〉 borrowed from the Jewes Reason may serve to direct Morall actions but noâ—… our faith This mysterie hath nothing contrary to Philosophy The great assurance or security which we have for our â—…aith Actions confirm words The miracles and manner of working them confirm mysteries Works above nature confirm words above nature In the notes which are plundered and lost Forain Authors recommended No writings extant which contradict Scripture The Law ordained to Chrâ—…st Saint John Baptist his Testimonies of Christ. The prerogatives of Saint John Baptist. Severall miraculous acts of Chriâ—…t Mirâ—…cles of all severâ—…ll kinds Raising the dead the greatest of miracâ—…es The rashness and haste used in Christ's condemnation The wonders in Christs resurrection How the Text of S John may be understood The great use of Reason in Religion Reason an handmaid to Religion Reason and sense must join in Gods service Mysteries are to be adored not curiously to be searched into What God requires of the Creatures God gave some creatures liberty of wiâ—…l The fall of the Angels Man is a middle Creature between Angels and Beasts The Angels sin was greater then Mans. The flesh prevailed in man God used means What sins could not be in the infancy of the world The Devill tempts man The punishment of mans sin was small My book of he fall of man God doth ever use meanes The treasures of Nature Vegetatives Man alone not sufficient to satisfie for sin God and man must joyn in satisfying for sin All Gods Mercies are by Christ. A Person in the Deity redeems us No dishonor to God to be incarnate Gods infinite love Gods omnipotency Gods experience Gods Paâ—…lion The Mediator A new honor of God in his Title The dignity of the creatures by the incarnation The Incarnation is a settlement to the creatures S. John's testimony of the incarnation The incarnation proceeds from Gods mercy Gods Justice and Mercy reconciled in Christ. The occasion of the sin of Angels Christ was not to take the nature of Angels Why the second Person rather then any other should be incarnate How Gods words are verified The incarnation intimated in mans creation The first Adam and the second Adam The great mystery in Gods name The name of Abraham changed Several presages of Christs coming Christs God head prophesied A temporal Messias how improbable Christs coming to Judgment Two several Natures Similitudes to set forth the hypostatical Union The possibility of the Incarnation The consequences of the Incarnation How the natures were united No sickness could befall Christ. The circumstances of Christs Birth The preparatives to his coming The Gentiles Jacobs expectation The prophesies of Christ. The coming of of Eltah Herodians Christ no temporall Messias as he Jewes expected The time of his comming The manner of Christs comming Prophesies and preparatives among the Gentiles for the comming of Christ. A miracle to confirm the prophesie The fulâ—…lling of the prophesie The prophesies of the Sibylls The Sibylls speak very punctually of Christ. The Religion of the heathen a preparation to Christianity The Mother of Christ an espoused Virgin The generall taxing at the Birth of Christ. The effects which foâ—…lowed the Emperors Edict Why Christ was born in a common Inn. Christ was born in a stable Christ was born in the sixt age Christ was born at midnight What followed the birth of Christ. The martyrdome of the Innocents The keeping of the feast an argument of the truth A comparison between Christ and Moses Signs amongst the Gentiles for the coming of Christ. The Oracles having first acknowledged Christ after became dumb The Miracles which haâ—…e hapned in the Church S. Peters miracles Where Scripture leaves the Church A commendation of the ancient Romans The dignity of the Church The dignity of Christian Religion All other religions vanity A distribution of times The first ages after Christ. The age of miracles and Martyrs The age of Confessors The age of Monasteries The age of Laicks God will govern the world The contempt of the Church The devills policie Preaching should not exclude other acts of Religion The keeping of the Sabbath None should preach without much study Take heed of Apocalyptical Doctors The pulling down of Churches The Author ends abruptly