Theos anthrōpophoros. Or, God incarnate. Shewing, that Jesus Christ is the onely, and the most high God· In four books. Wherein also are contained a few animadversions upon a late namelesse and blasphemous commentary on the Epistle to the Hebrewes, published under the capital letters, G.M. anno Dom. 1647. In these four books the great mystery of man's redemption and salvation, and the wayes and means thereof used by God are evidently held out to the capacity of humane reason, even ordinary understandings. The sin against the Holy Ghost is plainly described; with the cases and reasons of the unpardonablenesse, or pardonablenesse thereof. Anabaptisme, is by Scripture, and the judgment of the fathers shewed to be an heinous sin, and exceedingly injurious to the Passion, and blood of Christ. / By Edm. Porter, B.D. sometimes fellow of St. John's Colledge in Cambridge, and prebend of Norwich.

ABout four years sithence ( Christian Reader ) there was brought unto me a Comment or Exposition on the Epistle to the Hebrews , written by a Namelesse and unknown Author , to the end that having perused and allowed it , it might be Printed and published the which I also undertook : and finding ( as ● then conceived ) that for the most part it was Learned and Judicious , plain and profitable , I did so passe it with my Approbation ; Yet there were divers passages against which I took , as I thought , just exceptions , as disagreeing with the Scriptures , and the received Doctrine of Our and all other Reformed Churches , which I would not let passe , before by my Letters I had acquainted the Author with them , that I might receive satisfaction in those things which I objected , from whom I received a sober & modest Answer , wherein he did not at all maintain those errors , but left me to my liberty to expunge what I misliked ; the which I also accordingly did as I thought fit . But the Work being long , and my time but short , divers other faults and errours escaped unobserved by me , they being comprized in few words , and short passages , and so the more easily passed over without my observation . The which Errors I the rather fell into , because the Author was wholly unknown unto me , who am naturally of this disposition , that I neither am , nor desire to be more scrupulous and curious in observing other mens errors and faults then I have evidence of truth for it ; whereas otherwise if knowing the Persons with whom I have to deal , to be Heterod and Erronious in their Doctrine , I should be more wary and observe their words and works with a more vigilant eye : All which I speak not wholly to clear my self from all blame , ( for I ingeniously acknowledge my inadvertency and want of due and serious consideration in so weighty a matter ) and therefore being convinced of my errour by divers Letters from men of great Eminency , both in respect of Place , Learning and Piety , and by mine own more serious observation , but especially by the Labours of this Learned Author , chiefly intended to lay open and confute these dangerous Errors and Heresies ; I could do no lesse ( and indeed in respect of my old age and infirmities accompanying it I could not do much more ) then revoke my Approbation of that ( otherwise ) Learned Commentary , so far as it maintaineth these pernic●ous doctrines , that detract any thing from the Lord Christs Divinity , and his Supream and Eternal Godhead . For far be it from me to derogate any thing from my blessed Saviour and Redeemer , by not acknowledging him the Supream God Co-essential , Co-equal , and Co-eternal with the Father , seeing the Evangelical Prophet in the Old Testament calleth him the Mighty God , Esay 9. 3 and the blessed Apostle St. Paul affirmeth , that Christ who took upon him our flesh , is over all ( not Deus factus , but ) God blessed for ever , Rom. 9. 5. and therefore seeing this Learned Book intituled , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , asserteth and maintaineth this truth , and confuteth the opposite errors , I do most willingly approve it , and allow it to be Printed and published .

John Downam .

Θεὸς ' Α●θρωπ●φόρος .

OR , God Incarnate .

SHEWING , That JESVS CHRIST Is the Onely , and the most HIGH GOD.

In Four BOOKS .

Wherein also are contained a few Animadversions upon a late namelesse and blasphemous Commentary on the Epistle to the Hebrewes , published under the Capital Letters G ▪ M. Anno Dom. 1647.

In these Four Books the great mystery of man's Redemption and Salvation , and the way●●●●d means thereof used by God are evidently held out to the Capacity of humane reason , 〈◊〉 ordinary understandings .

The Sin against the Holy Ghost is plainly described ; with the Cases and Reasons of the Vnpardonablenesse , or pardonablenesse thereof .

Anabaptisme , is by Scriptur , and the Judgment of the Fathers shewed to be an heinous sin , and exceedingly injurious to the Passion , and blood of Christ .

There were false Prophets among the people , even as there shall be among you , who privily shall bring in damnable heresies , even denying the Lord that bought them ; and bring upon themselves swift destruction , 2 Pet. 2. 1.

Contra rationem nemo Sobrius ; contra Scripturas nemo Christianus ; Contra Ecclesiam nemo pacificus 〈◊〉 . Aug. de Trinit. lib. 4. cap. 6.

By EDM. PORTER , ● . D. sometimes Fellow of St. John's 6. Colledge in Cambridge , and Prebend of Norwich :

London , Printed for Humphrey Moseley , and are to be sold at his Shop at the Prince's Arms in St. Paul's Church-Yard , 1655.

TO The Right Honourable , THOMAS Lord Coventry , Bron of Ailesbury , Peace and Truth . My Lord ,

I Humbly beg leave to use your honourable name in the dedication of this Book , thereby to present the expression of a thankful Soul , to my deceased Patron , your most Honourable , and prudent Father ; who even from my Childhood continued his manifold favours to me , and ceased not untill he had planted me in an imployment and probable subsistence in the Church ; where I continued peaceably during his life , and untill the pressures of these unhappy Times dislocated not onely me , ( though too low God wot , to be an object of publick wrath ) but also the strongest bones , and principal joynts and nerves of our once most renowned Church .

To his memory do I owe the first fruits of my publick Labours ; nor can I offer them at any other shrine so proper as your self , my Lord , who are his living Image , whose Name and Title you worthily bear , whose Honour is revived in you , and the pious and thankful memory of him , during my life will not be obliterated in me ; seeing the very Heathens fansied their Sen. de Benef . l. ● . c. 3. Charites ( which were but the Emblems of gratitude ) to be Virgins , and alwayes Young , to teach us , that thankfulnesse should not be Corrupted , or decayed by time and age ; and their great Orator although he was one of the most deadly enemies of Caesar , who had been newly murthered in the very Senate-house , yet he confessed that he could not find fault with the faithfulnesse of Cic. lib. 11. Epist. 240. Matius , for honouring him that was dead , who whilest he lived had been his Friend and Patron . The Church hath t●●ght us further , that death it self doth not dissolve Christians Communion , Hier. in Proaem . l. 18. in Esa. Viventium , & Dormientium eadem Charitas est : & Aug. de Civit . l. 20. c. 9. Animae piorum mortuorum non seperantur ab Ecclesia hâc . The Church Triumphant and Militant are but one Church , and therefore did the Primitive Christians honourably by name Commemorate their pious , and worthy Benefactors at the very time of their Sacred Eucharist , although they were long before departed out of this life . So seeing I have not any other meanes to commemorate my deceased Lord , I have ma●● 〈◊〉 if this , to professe hereby , Mihi erit nomen 〈◊〉 benedictionibus ; but to you , my Lord , do I present the Book , because possibly it may do some good to the Living .

For , the subject 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 i●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. ● 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 Parents , by the intimation of God himself to Abraham the great Patriarch of the faithful , Gen. 18. 19. For I know him , that he will command his children , and his houshold after him , and they shall keep the way of the Lord . This , that your posterity may perform , the Lord grant ▪ It shall be the hearty prayer of

Yours Honours most humble Servant , Edm. Porter . Norw . March 21. 1647.

AN ADVERTISEMENT to the READER .

BE pleased , good Christian Reader , in order to the perusal of this Book , to pre-understand a few things .

1. That the Commentary on the Hebrews , so often mentioned , was long since written in the Latine Tongue by a forreigner , either Johannes Crellius , or some other Socinian ( as I am informed from a noble and Mr. Ed● . Cock . learned Gentleman residing in Norwich , in whose hands that Latine Commentary is now extant ) . And this English Commentary is but a 〈◊〉 of that Latine one ; And tha● the Tra●slator is a Doctor of Divinity , as lately hath been discovered . How the ●aid Doctor will quit himself from the crime of Plagiarism , in concealing the right Author's name , ipse viderit .

2. That because this Doctor contemptu●●sly slighteth the Ni●●●● Fathers , and yet ●●ledgeth Eusebius to his own design , but very injuriously ; I have bestowed some leave ▪ in the vindication of that Learned Father , perhaps more then otherwise would have been needful : yet I have not used the Authority of any of them that were members of that most Religious Council , except onely the same Eusebius . Indeed AthanasiUs is often mentioned by me , but he was no member there ; for although he were present as a Disputant among many others in the outward porch , yet being then but in the Degree of a Deacon , he had no voice , or right of Suffrage in that Council . But if this Doctor under the notion of the Nicenei Fathers intendeth a contempt of all those Primitive Doctors , and others , that since have adhered to the Decrees of that Council ; he must thereby dis-believe the then whole Catholick World : and we with more modesty , and lesse liberty professe , we do not believe him , nor his fellowes .

3. That I have bestowed the more time in the Question of the visibility of God , because this Doctor doth very prophanely slight that great mysterious apparition of God to Abraham in the shape of three men ; which I conceive Gen. 18. to have been purposely acted as an holy Scene , to teach man , That in after-times God would be really incarnate , and corporally , and hospitably converse with Abraham in his posterity ; which was performed , when the Person of the Son of God became Emmanüel ; and is also spiritually intimated in the Gospel , Joh. 14. 23. Rev. 3. 20. & 1 Joh. 4. 13. And also , to give a timely intimation of a Trinity of Persons in the Vnity of the Godhead . For , as to the Eternal Covenant of Grace before the Creation , Three Persons were necessarily required , ( as is shewed in the Preface of this Book ) so now , because the same Covenant was renewed with Abraham when he was , newly circumcised ; it pleased the Divine Wisdom to exhibit a glimpse of the same Blessed Trinity . As also again in the Gospel , when our blessed Saviour was Incarnate , and then Circumcised , and Baptized , ( which Sacraments were a new Sealing of the same Covenant ) there was a manifestation of the Three Persons , Matth. 3. the Father by a voice , the Spirit as a Dove , and the Son in the flesh . I do not remember any other so evident Overtures and Apparitions of the Trinity as these .

4. That I have so largely endeavoured the Exposition of those hard places , Heb. 6. 4. and Heb. 10. 26. because the Commenter hath passed them over very slightly ; although the difficulties therein might well busie a Doctoral pen and brain : But I conceive , he knew , that a true , and sound Exposition , would spoil his design , of picking Socianisme out of this Divine Epistle to the Hebrews .

5. That the Reader is not to expect Answers to Arguments against the Divinity of Christ , because the Doctor useth none at all , but onely his own magisterial affirmation without proof ; and if he had proceeded by way of Argument , he could not have used stronger , then had been before published in print by the said Joh. Crellius : which are also as strongly answered by that Learned man , Johannes Henr. Bisterfeldius .

6. That , whereas in my first Book , and tenth Chapter , I have affirmed , The Article of Christ's Descent into hell , not to have been mentioned in any Creed generally received , till after the dayes of St. Austin ; I am still of the same mind : Although I confesse that this Article is mentioned in that large Symbole , which is rehearsed in the ninth Tome , in the book called Soliloquia , Chap. 32. And also in Aug. Soliloq. cap. 32. To. 9. De Temp. Ser. 115. To. 10. the 10. Tome , Serm. 115. De Tempore , and there asserted , as if it were cast into the Creed by St. Thomas the Apostle . My answer is , That those writings were not Austin's own , but Supposititious , and pinned on him by later Writers , as is well known and proved by Learned men ; Because the same Father in his book De Fide , & Symbolo ( which is undoubtedly Aug. De Fide & symb . To. 3. his own ) disputeth quite through that Creed which was then called the Apostles Creed ; and this , in the Presence of a grand Council of all Africk at Hippo , yet maketh no mention at all of Christ's Descent . And although it be true , that the Doctrine of Christs descent into Hell , is by the same Father very often asserted as Catholick ; notwithstanding ( as I said ) it was not in his time inserted into the Creed .

7. That , whereas in my fourth Book , and 10th . Chapter , I have said , That no old , or new Anabaptist did ever to my remembrance assert two Baptismes , except onely Marcion : Now , since the writing thereof ( which was finished Anno 1647. ) Two English Books came to my hands , one printed , 1646. affirmeth , that Baptisme may be oft administred , as well as the Word may be oft preached to one and the same person . The other book printed 1638 , very modestly , and under Correction affirmeth , That , Not Scripture , but the Practice and Tradition of the Ancient Church , is the Onely ground whereby we are restrained from twice Baptizing the same person . But I trust , that the godly Reader will be otherwise perswaded , when he hath perused the Exposition of Heb. 6. 4. which beginneth at the 4th . Chapter of my 4th . Book .

8. That my design in penning this Book , was both to discover the great and dangerous Heresies lurking in that Commentary ; And also in my way , to open and set forth the very foundations of Christian Religion , and to give what satisfaction I could , to scrupulous men , in the Doctrines , and Disciplines of this Church . Which hath been my practice both in my private , and publick Labours for many years ; Especially in these our later Sceptick , and Zetetick dayes of New-light ; wherein we have many Seekers , that will never find what they pretend to . Optatus thus writeth of the Optat. lib. 6. Donatists , Dum pro vestro arbitrio quaeritis puritatem , &c. That they sought for purity by scraping , breaking , and digging up Altars ; he wisheth them , not to digg too deep , lest they digg to hell , and there find the Grand Patrons of Schisme , Korah , Dathan , & Abiram . Numb. 16.

9. In the last place the Reader is desired to foreknow , That in this Book we affirm Jesus Christ to be the Supream , or most high God ; The Jehova , and the Only God : But with this Caution ▪ That albeit we confidently affirm him to be the Only God , yet we say not , that Only Jesus Christ is God ▪ for thereby we should impiously deny the gracious , and comfortable Doctrine of the Trinity of Persons in the Godhead . We therefore acknowledge , that the Father , and the Holy Ghost ▪ as well as Son , are also the most high ▪ and Onely God ; so that not onely the Father , nor only the Son , nor only the Holy Spirit , are the Supream God ; But that All , and every one of them , are but One , Onely , most high God .

I have no more to premise , but to pray , that God would give to the Reader the knowledge and love of his truth . And to the Author , or Translator of that Commentary , I tender the advice of St. Austin , Aug. De Anima & Orig. l. 3. c. 15. To. 7. Considera , quam sit horrendum , ut Omnes hae Haereses sint in uno homine , quae damnabiles sunt in singnlis singulae . The most profound Clerks may , and have erred ; It is an honour , rather then disparagement , to revoke and recant heresies . St. Hierom writes thus to Ruffinus , Hier. cont . Ruff. l. 1. c. 2. Non es tantae authoritatis & famae , ut te errasse pudeat . For , by revoking Errors , Truth will be advanced , and the God of truth glorified , and no need will be of hiding your name : you will be known by conformity to truth , unto those that know not your face ; and also in the end , will be acknowledged by Christ himself ; and not otherwise ; as one saith , Plaut. in Rud. Act. 4. S● ▪ 3. Si adhibebit Fidem , etsi ignotus est , notus est ; Si non , notus ignotissimus est .

THE PREFACE ▪

WEE are informed by a late Writer , Mr. Cheynel . that the S●ci●i●● party would have us to deny Christ to be God , for an accommodation , and compliance with Jewes and Turks : that by such an insinuation , we may have opportunity to convert them . But we are better taught by the Apostle , Not to ●● evil , that good may come of it : and also by St. Austin , Aug. in Epist. ad Gal. to . 4. Qui homini de falso bono placere studes , de vero malo displices Deo : and if by this slight a Socinian should convert a Turk , or Jew to his own religion , the Turk or Jew would not be thereby a Christian , but the Socinian would more declare himself to be of the Turkish , or Jewish Religion : for whosoever shall professe Christianity , and yet un-God the Lord Jesus , his Religion shall profit him no more , then the Jewish infidelity doth them . The devout man St. Bernard was much troubled with the heresies of Petrus Abailardus , who I think was a principal Patriarch of the now Socinian tenents , and declared them more fully , then the more ancient hereticks had done ; this Abailardus would fain have perswaded men , that Plato the Heathen Philosopher was a Christian . But St. Bernard sets this mark upon Bern. Epist. 190. him , Abailardus dum multùm sudat quomodo Platonem faciat Christianum , se probat Ethnicum . If Jewes and Heathens will be contented to be instructed in Christianity , in the Name of God let us teach them the truth , without flattering them in their false tenents . It is observed by Paulus Orosius , That when the heathenish P. Oros . l. 7. c. 19. Goths petitioned Valens the Arian Emperour , to appoint them Christian Preachers to instruct them in Christianity , this Emperor sent Arian Priests who poysoned the poor Goths with their heresie ; but it came to passe afterwards , by the just Judgment of God , that those Goths put the said Emperour to flight in battel , and pursued him so , that they burnt him alive .

Indeed , St. Paul writeth , that 1 Cor. 9. 20. To the Jewes he became as a Jew , and to the Gentiles as one without Law . But this was a compliance Compatiendo , non mentiendo , Aug. of Compassion onely , without any transgression of the Moral Law of God : With the Jewes he complied in Act. 16. 3. Gal. 5. 2. Circumcising Timothy , onely as it was a national custome , but not as a Sacrament ; for if so , himself declared , that Christ should profit them nothing ; so he purified himself , he went to their Feasts , and ascended into their Temple , these were unsinful compliances . The like he did with the Gentiles , he conversed with them , and did eat with them , and cited their own Writers ; but we find not that ever he sacrificed to their Idols . In our dayes a Lecture is set up for the Conversion of the Jewes , ( as is said ) and for an harmlesse compliance with them , it is performed on the Jewish Sabbath ( our Saturday ) ; but we are weil perswaded , that none of the Lecturers will so far temporize with Jews , as to deny the Eternal Godhead of Jesus Christ ; or teach , That the Messiah is not yet come , or blaspheme the ever blessed and holy Trinity , which is the Character by which Christians are discerned from Jewes and Turks , who with us confesse the Vnity of the Godhead , but will not believe ae plurality of Persons therein . In which unchristian errour the Socinian agreeth with the Jew ▪ and this Antitrinitarian doctrine is the Cracovian Leaven , wherewith this new Commentary on the Hebrews is Leavened .

The Reasons why the Church-Catholick hath constantly held fast the doctrine of the most holy Trinity , are weighty .

First , For the evidence , and authority of holy Scripture , which would be too long to insist on here , it being clearly declared by very many Theological Writers .

Secondly , To refute the Heathens cavill against the Unity of the Godhead ; for they could not conceive , how there could be but one God from Eternity ; and yet that this one God should not be solitary ; which opinion must needs take place , except we acknowledge this mysterious doctrine of a Personal plurality in the substantial Vnity of God ; therefore to avoid this sadnesse of solitude , they fansied a plurality of Gods ; for as God said , It is not good that man should be alone , so man on his own behalf may truly affirm , ( as Bishop Goodman hath observed ) It is not good that God should be alone , as will appear in the reason following .

Thirdly , Because this doctrine of the Trinity is the main and prime foundation of mans Redemption , Justification , and Salvation by the Son of God , which we believe , and hope , and expect , by vertue of that most gracious Covenant made between God the Father , and God the Son ; and secretly transacted between them before the Creation . Which Covenant is called , Ephes. 3. 11. The eternal purpose of God ; and Heb. 13. 20. The everlasting Covenant ; and Rev. 14. 6. The Eternal Gospel , and must needs be meant in those places of Scripture , where mention is made of Eph. 1. 4. Electing us in Christ before the foundation of the World : and of 2 Tim. 1. 9. Calling us according to his own purpose and grace which was given us in Christ Jesus before the World began : and of 1 Pet. 1. 20. Christ ordained ( for our Redemption ) before the foundation of the World . Of which there is a full discourse in my Third Book , and eighth Chapter .

This Covenant doth necessarily imply a plurality of persons in the Godhead ; One , to require , and injoyn ; another , to restipulate ; and ( which is requisite in all Covenants ) a third Person distinct from the Contractors , as a stander-by , and Witnesse thereof : So in this Covenant , First , God the Father requireth obedience upon pain of death . Secondly , God the Son undertaketh for man's performance , or penalty , or both . Thirdly , God the Holy-Ghost is witnesse between the Father , and the Son : for oftentimes in Scripture we read of the Spirit bearing witnesse .

For though the Father , the Son , and the Spirit are all said to bear witnesse for our assurance ; as , Joh. 8. 18. I am one that bear witnesse of my self , and my Father that sent me : and , 1 Joh. 5. 7. There are three that bear witnesse in heaven : and , Rom. 8. 16. The Spirit beareth witnesse with our Spirit : But before the Creation , who could be a witnesse between the Father , and the Son , save onely the Eternal Spirit of the Father , and the Son ?

Nor can it be imagined that this Covenant , and restipulation could be enacted by One single Person ; for the Law-giver must be considered as a Soveraign onely ; and the persons upon whom the Law is imposed , are as subjects : so it will be dissonant from right reason , to fasten the Legislation , and subjection upon the self-same person .

Now supposing the Law made , and the penalty determined and set down ; it cannot be denyed , that the Supream Law-giver hath naturally and absolutely a power of relaxation , and dispensation , so that he may remit the punishment for breach of his own Law , and of meer grace without any satisfaction , forgive the offender ; but if the said Law-giver do decree , and by his Word bind himself to punish the offender ; ( as he did when he said , Gen. 2. 17. In the day that thou eatest thereof thou shalt surely dye ) hereby he doth confine and restrain himself from using the Imperial prerogative of free pardon , which otherwise he might have granted : and hence it is that a Satisfaction must needs be exacted , necessitate hypothetica , as Divines say , upon supposal of the said decree ; and upon this reason Jesus Christ our Surety becomes liable to his dreadfull Passion and death .

Touching the Passion of Christ in Satisfaction of Gods Justice for the sins of men , the Socinian Writers do utterly deny it , as being unjust to punish one for another , and especially an innocent for a malefactor ; and they call this doctrine of Christ's satisfaction , as Vossius reporteth , Ger. Joh. Vossii Defens . Grotii . c. 13. Dogma nugatorium , frigidum , falsum , injustum , et horribilitèr blasphemum . Their reasons are very considerable : for they say that God hath by his Prophets and Apostles declared the contrary ; as , Deut. 24. 1● . Every man shall be put to death for his own sin ; Jer. 31. 30. Every one shall dye for his own sin : he that eateth sower grapes , his teeth shall be set on edge . Eze. 18. 4. The soul that sinneth it shall dye . Gal. 6. 5. Every man shall bear his own burthen . 1 Pet. 1. 17. God judgeth according to every mans work . The Answer hereunto usually given , is ; That because God doth actually punish one for another , it must needs be just , because God doth it : but this answer doth not satisfie the Adversary , neither doth it ( I confesse ) satisfie me ; for God doth not so . Therefore for the better satisfaction of my self in this weighty question , and perhaps of others also , I offer to the consideration of the Learned Reader these two Propositions following :

First , The Passion of Christ neither is , nor ought to be accounted the punishment of one for another ; but the same that offended , the same is punished .

Secondly , The sins of the elect Members of Christ , are not to be accounted onely the sins of the Elect , but are justly charged on the score of Jesus Christ , being their Surety , and Redeemer .

These two Propositions may perhaps seem at first Paradoxical , but I trust I shall prove them to be truly Catholick , and Orthodox .

For the first , That Christ's Sufferings are 1. Proposition . not the punishment of one for another ; I have learned from St. Bernard , Bernard . Epist. 190. Omnium peccata unus portavit , nec alter jam inveniatur qui forefecit , alter qui satisfecit , quia caput & corpus unus est Christus , satisfecit caput pro membris ; ( i. ) One bare the sins of all , so that we cannot say , One forfeited , and another satisfied , because the head and body are but one Christ , the head satisfied for the members . So the Husband and Wife are but one person in Law , an action of debt is not brought against the wife , but the husband : so the principal debtor , and the Surety are in Law but one person , and either of them are liable to payment or penalty .

This first Proposition is grounded on the doctrine of Christ's Vnion and conjunction with his members : which Vnion is of such weighty concernment , that without it , it is impossible to salve , or unfold the mysterious riddles of Gods operations , and words in the businesse of man's Salvation ; and therefore the holy Scriptures and ancient Doctors have with very great abundance of testimonies asserted this necessary truth . See first what the Scriptures say , Rom. 12. 5. We being many are one body in Christ . Eph. 5. 30. We are members of his body , of his flesh , and of his bones . Gal. 3. 28. Ye are all one in Christ Jesus . 1 Cor. 6. 17. He that is joyned to the Lord is one spirit . 1 Cor. 12. 2. By one Spirit ye are all baptized into one body . Eph. 4. 4. There is one body , and one Spirit . This is , because the same Spirit that is in Christ , is also in his members ; and because there is but one Spirit uniting the head and members , therefore the head and members are but one body , having the same Spirit residing in both ; for so it is said , Eph. 3. 17. Christ dwelleth in your hearts : and , 2 Cor. 13. 5. Jesus Christ is in you . 1 Cor. 6. 19. Your body is the Temple of the Holy Ghost . Joh. 15. 1. I am the vine , ye are the branches , This Union of the members with Christ the Head , is called by the Apostle a recapitulation : Eph. 1. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , ( as Bishop Andrews observeth ) Andr. de Nativ . Serm. 16. A gathering of all to the head : for as God is one with Christ , as Christ is God ; so we are one with Christ , as Christ is man ; who is therefore called Emmanuel , as being one with us .

Let us next see what the Ancient Doctors conceived of this Union : to avoid prolixity , I will instance onely in St. Austin , who saith , Aug. in Psal. 17. Christus & Ecclesia est totum Christi caput & corpus . And upon those words , My God , my God ; why hast thou forsaken me ? and , I cry in the day time , and thou hearest not : and , Let this Cup passe from me : and , Not my will , but thy will be done , he saith , In Psal. 21. Christus dicit de te , de me , de illo ; corpus suum gerebat , scilicet Ecclesiam , membrorum vox erat , non timebat mori , sed pro his dixit qui mortem timent . And again he saith , in Ps. 26. Omnes , in illo , Christi , & Christus sumus , totus Christus caput & corpus . And upon those words , Saul , Saul , why persecutest thou me ? he saith , in Ps. 30. Sic v●cem pedis suscipit lingua , clamat calcas me , in membris Christi , Christus est , Christus est multa membra , unum corpus . And , in Ps. 100. Christum induti , Christus sumus cum capite nostro , cum Christo capite unus homo sumus . And , in Ps. 103. Omnes nos in Christo credentes , unus homo sumue . And , in Ps. 127. Multi Christiani , unus Christus , unus homo Christus caput & corpus . And , in Ps. 119. Omnes Sancti sunt unus homo in Christo . The summe of all is ; That Christ and his Members are united so , that they are one body , and as one person ; for as the head and inferiour parts in one man , are but one body , so Christ and his members are but one Christ ; which the same Father calleth , in Ps. 36. Ser. 2. & Ps. 37. Christum plenum . And , Corpus Christi diffusnm .

Neither is the Church of England silent in this great mystery of our union with Christ : for , to shew that the grand reason , and the intent and purpose for which Christ ordained the holy Supper , was especially to set forth this Union of himself and members to be such as our food is to , and with our bodies , bread and wine unite themselves to us , they grow into one body with us . So she saith to faithful Communicants , The Exhortat . at the Commun . That we dwell in Christ , and Christ in us : We be one with Christ , and Christ with us . And this also was the reason of instituting Baptisme ; as St. Paul expresseth it to be baptized , Rom. 6. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , into Christ : and 1 Cor. 12. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , into one body ; Baptisme is the mysterious sign of our entrance into Christ : But the Eucharist is the mystery of Christs entring into us : for so St. John maketh the like distinction . 1 Joh. 4. 13. Hereby we know that we dwell in him , and he in us : and after him St. Austin , Aug. in Joh. Tract. 48. Si benè cogitemus , Deus in nobis est : Si benè vivamus , nos in Deo sumus : and indeed this union is principally meant in the Article of the Communion of Saints , which in our Creed we professe to believe .

This Union in Scripture is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( i. ) Communion ; The great Sacrament thereof is therefore called by St. Paul , 1 Cor. 10. 16. The Communion of the body and blood of Christ : and because our union with Christ doth unite us with the whole Trinity , the Apostle tells us , 1 Joh. 1. 3. 1 Cor. 1. 9. Our fellowship ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) is with the Father , and with his Son Jesus Christ ; and this is also called , 2 Cor. 13. 13. Philip. 2. 1. The fellowship of the Holy Ghost , the fellowship of the Spirit . But there is a great difference between our common , or general union with the whole Trinity , and our speciall and particular union with Christ alone : for with all the three Persons , we are united only by the Spirit , because to us is given the Holy Ghost , which is the Spirit of the Father , and the Son . But with the Son we are joyned , and united in a threefold bond ; 1. Spiritu . 2. Carne . 3. Vadimonio . Not onely by his Spirit in us , but also in Nature : for he assumed flesh with us from the self-same lump of the first man : and moreover he is joyned to us in the strong bond of Vadimonie , or Suretiship in that everlasting Covenant of Grace before mentioned . Concerning the manner of our union with Christ , one scruple is to be removed ; for if we say that we are really and substantially one body with him , this doctrine may seem to affirm a personal or hypostatical union of us men with God , such as is the union of the Godhead , and manhood in Christ , so we should make our body the body of God , as Christs natural body is ; and so we make our selves God , as Christ is God : but this must be confessed to be intolerable blasphemy . Our answer is , That though Christ and his Church are indeed one body , yet they are not one body natural , and consubstantial , but a body mystically Political , as a Corporation , a Society , a Fraternity ; not Corpus continuum , but Collectivum , or aggregativum : thus thousands of Souldiers are One Army ; many graines of corn are but One heap ; Unae quinque Minae . Plaut , in Pseud . many pieces of money are One summe : many letters and lines in one Epistle , we call Vnas literas . Tully calls one suit of apparel consisting of many parcels , Cic. Orat. pro L. Flacco . Vna vestimenta : and we read , Plaut. in Trinum . Vnos sex dies in Plautus . Just so St. Austin expresseth this mystery of Christs body upon those words , Psal. 11. 1. Salvum me fac Domine . Aug. de Unitate Eccles. Cap. 13. To. 7. Sic est unus homo qui ait salvum me fac ut ex multis constet : for though Christ and his members are many Ones , and many Severals , which are not united by any internal or natural form ; yet because they all have one and the same Spirit of Christ in them , they are united , and made one body , or mystical corporation , by that one Spirit of Christ , of which it is said , 1 Cor. 12. 13. By one Spirit ye are all baptized into one body : and of these many severals it is said , Ro. 12. 5. We being many are one body in Christ . So a body Politick consisting of a multitude of individuals , is made one Corporation by the Charter of the Prince , and their own agreement : but if upon dissension they be tumultuously gathered , we rather call them a tumult , then a Corporation . Aug. De verb. Domini Ser. 26. Da unum & populus est , tolle unum & turba est .

Touching the last clause of this first Proposition , That the same that offended , the same is punished ; whereby our sins seem to be charged upon Christ , as if Christ himself had committed sin , in whom we are assured no sin was , either original , or actual , as is fully declared in my third Book , Chap. 11. Sect. 2. Yet that this is true , I am to shew in the explication of the second Proposition ; which is this ,

The sins of the Elect Members of Christ , are 2. Proposition . not to be accounted , onoly the sins of the Elect , but are justly charged on the score of Jesus Christ , being their Surety , and Redeemer .

To charge Christ with sin , may seem very harsh , and some Divines in high reverence of his most holy and innocent Person , are afraid to affirm that Christ suffered for his own sins . But when the Spirit of God hath said , that 2 Cor. 5. 21. He was made sin , who knew no sin ; 〈◊〉〈◊〉 manifest that both these sayings are true . First , 1 Joh. 3. 5. In Christ is no sin . Secondly , Christ was made sin . Bishop Andrewes who knew what he wrote , and said , as well as 〈◊〉〈◊〉〈◊〉 , doubted not to affirm , that Bish. And. de ●at . Serm. 9. The 〈◊〉 was with us , not onely in nature as 〈…〉 in sin also , factus peccatum pro nobis . And this , not onely he , but others also , both ancient and later Doctors have assered ; for ( besides what I shewed out of St. Bernard before ) , Gregory Nazianzen saith , Naz. Orat. 36. Quamdiù ego inobediens sum , Christus per me inobediens est : after him St. Austin saith , Aug. in Psal. 37. Christus peccaeta nostra , sua vocat , propter corpus ●●um : and Luther also perceived the great consequences of this union , when he said , Lutheri Epist. Tu Domine Jesu es justitia mea , Ego sum peccatum tuum : for if but one member of the body commit an offence , the whole man is chargeable with it .

This truth is of great concernment to be known ; for if Christ cannot be truly charged with sin , how can we possibly justifie the proceedings of the Godhead , when it is said , Prov. 17. 15. He that justifieth the wicked , and he that condemneth the just ; both are abominable to the Lord ? So then , Christ must be charged with sin , and man must be discharged of sin , or else neither Christ can justly suffer punishment , nor can man with Justice be saved . The neglect , or ignorance of this weighty truth , occasioned the Socinian party to exclaim against us , as if we charged God with tyranny , in laying the punishment due to us offenders , upon our innocent Saviour ; which also drew from Brentius a Lutheran this blasphemy , Deus Brent . Exeges . in Joh. 19. Pater , in cruce Tyrannum egit , erga Filium ; and in the margin this note is set , Deus aliquando Tyrannus ; an assertion false and blasphemous .

The difficulty of this doctrine consisteth in two Points : 1. How Christ can be justly charged with sin , in whom all Christians confesse , there was no sin . 2. How man can justly be acquitted of sin , who ( without doubt ) never lived one minute without sin . The truth of both , the Christian Reader may thus apprehend .

In Christ there is a double capacity , or twofold consideration . First , as he is in himself , a natural body , a private man , or particular person , without any relation to us ; and so no actions of his concern us , or ours him . Secondly , as he is a part of a corporation Political , or body mystical before mentioned ; ( for the head is but a part of the body ) in this consideration , his , and our actions concern us joyntly : for if the hand be wounded , the head will say , You hurt me : so we read , 1 Cor. 12. 26. If one member suffer , all the members suffer with it ; if one member be honoured , all the members rejoyce with it ; now ye are the body of Christ , and members in particular . If one member of a Corporation do an injury in the name of the whole , the whole or any one of them shall be liable to answer for it . If a corporation be indebted , any one member paying the debt , satisfieth for the whole , and for every particular member .

Posthumius a Roman Consul , professing himself to be a Citizen of the Samnites , and intending to pick a quarrel with that Common-Wealth , openly in the assembly of the Samnites , kickt the Roman Herald , and said , Livi. Decad. 1. lib. 9. I being a member of the Common-wealth of the Samnites , have done publick injury to the Roman fecial , therefore the Romans may justly make war upon the Samnites . Just so particular members of this mystical body have done injuries to God , and are become debtors , so that the whole body is subject to penalty , but the whole debt and injury is laid upon , and discharged by one , even Christ the Head , in the name and behoof of the whole body .

These things being premised , let us next consider what extent and operation this Union , Conjunction , or Communion of Christ and his Members hath , and what effects it produceth . Which may appear by the Communion of the Primitive Christians , twice mentioned in the Acts , where it is said , Act. 2. 44. and 4. 32. They that believed had all things common . And they were of one heart , and one soul , neither said any of them , that ought was his own , but they had all things common . So this Union , or Communion of Christ and his Members doth produce that which Divines call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( i. ) a mutual communication of properties , which worketh and extendeth it self so far , that the perfections and excellencies which are originally proper and peculiar to the individual Person of Jesus Christ , are communicated , and truly affirmed of holy men : So likewise the infirmities , yea , and the sins also , of such men who are members of Christ , are communicated to , and affirmed of , and imputed , and ascribed to Christ , as may be perceived by these instances following .

First , That Christs proper perfections are communicated to sinful man . The Apostle tells us , 1 Cor. 1. 30. Christ is made unto us wisdome , and righteousnesse , and sanctification : which is as much as to say , the wisdome , the righteousnesse , and sanctity : which originally is onely in Christ , and not in us ; yet it becomes our wisdome , righteousnesse , and holinesse , because we are One with him . The same Apostle tells us again , that 2 Cor. 5. 21. We are made the righteousnesse of God in him . So that man is righteous , onely because Christ is so , with whom man is united in one body . Thus every true member of Christ is called 1 Pet. 2. 9. Rev. 1. 6. a King and a Priest ; this is onely because Christ is both ; and because his members are one with him , therefore they are so denominated by his perfections . Upon this ground it is that St. Hierome calleth Baptisme , Hier. ad Damas Epist. 58. cont. Luciferian . Sacerdotium Laicum , ( i. ) a Lay-mans Priesthood , because baptisme is the Sacrament of our entrance and ingrafting into Christ , and so of our union with him , which union doth work a communication of his regality and Priesthood to us . So Origen saith , Orig. in Levit. cap. 16. hom. 9. Sacerdotium tibi , & toti populo credentium datum est : and so Austin Aug. de Civit. l. 20. c. 10. also , Omnes Christiani sunt sacerdotes , quia membra unius Sacerdotis .

Secondly , That our actions and passions , our infirmities , yea , and our sins also are communicated to Christ , and called his ; may appear by these passages : Christ saith , Matth. 25. I was hungry , I was naked , I was in prison . Act. 9. 4. Saul , Saul , why persecutest thou me ? when these things were not meant of his own proper and individual person , but only of his servants and members , which he calleth himself ; for so he saith , Verily in as much as ye have done it unto one of the least of my brethren , ye have done it unto me . So the Apostle saith , that 2 Cor. 5. 21. Christ was made sin for us ; when in the same breath it is also affirmed , that he knew no sin . Both are most true , because our sins are his sins , by reason of this union , as the debt of the principal , is also the debt of the Surety . So Christ is said to be Rev. 13. 8. slain from the beginning of the world , even before he was incarnate , because of Abel who was both his member , and type . Lyranus upon that place saith , Lyra. in loc. Christus fuit in Abel occisus , & in prophetis exhonoratus : for all the holy Patriarchs and Prophets who dyed before the birth of Christ , are his members , as well as others who now live , or shall hereafter live untill the end of the world ; even as we read of that birth , Gen. 38. 28. where the hand came out of the Womb before the other parts ; yet it was a member united to the body as well as the other parts .

Upon that speech of Christ , Matth. 23. How often would I have gathered thee as an hen , & c ? Orig. in loc. Origen saith , Christ in Moses and the Prophets would have gathered them in every age before .

Upon that passage in Psal. 61. 2. From the Aug. in Psal. 60. ends of the earth will I cry unto thee , Austin asketh this question , What one man cryeth from the ends of the Earth ? And answereth , That it is meant of Christ , for his Members or Church is that one man . And upon that saying of the Psalmist , Psal. 86. 3. I cry unto thee daily , or all the day long ; that is , all the time of the world continuance . If question be made , how this can be true of any one man ? Austin Aug. in Ps. 85. answereth , That it is meant of the body of Christ , which groaneth under pressures in all ages , this one man is extended unto the end of the world ; in his Members preceding , and succeeding . Thus he .

Finally , upon these grounds , If it be demanded how any man can be saved , seeing man daily transgresseth the Law ? Our answer is , That every true member of Christ doth perfectly perform the Law , in that Christ hath done it , who is one with his members . So if we enquire how Christ could with Justice suffer death , who never sinned ? The answer is , That his suffering was just , because the sins of his Members , or body , are his sinnes , in that himself and his Members are One ; for it is as easie to conceive our most innocent Saviour to be justly charged with our sins , as to conceive sinful man to be justly discharged of all sin , and to be truly called righteous , even the righteousnesse of God in him .

Thus much I have thought fit to premise as an Introduction and a needful Preparative for the reading of these Books . All which I humbly submit to the Judgment of Superiors , and to the serious consideration of the Christian Reader .

THE Principal Contents of the four Books following . In the first Book . THe Authors and spreaders of the Arian or Socinian heresie . Why the title Saint was of old withdrawn from Churches . That the most high God is the Author of the Gospel . That the soules of men and women never dye . The article of Christs descent into hell is expounded . The Original of Creeds , and what hath been added to the most ancient of them , and why . The meaning of the word Hades or hell . A full discourse of Ecstasies , Raptures , Inspirations , Revelations , and Enthusiasmes . Of the apparitions of dead men . Of Angels good and bad , which conduct the soules of the dead to their receptacles , and mansions in the other world . A Summary of the blasphemies contained in the said Commentary on the Epistle to the Hebrewes . In the second Book . THat to deny and renounce the Godhead of Christ , is the sin against the holy Ghost . The sin against the holy Ghost is fully described . The eternall Godhead of Jesus Christ is fully proved . The deniers of Christ's Godhead are of no better religion , then Jewes , Turks , or Antichrist . Of the Deification of Jesus Christ , and how it is to be understood . The manner how Christ doth intercede and mediate for us in Heaven . The Subjection , and Minoration of Christ , and the delivering up of his Kingdome at the end of the world , expounded out of 1 Cor. 15. A plain discovery of Originall sin . On what Object the Christian is to fix his mind in prayer . How the most high God became a Priest . Why the Church of England required adoration when the Lord Jesus is named . That Christ is Jehova ; and what that word signifieth . In the Third Book . THat the most high God was incarnate . How and when the most high God appeared visibly to the Patriarchs , and the mystery thereof unfolded . The meaning of the face and backparts of God . The everlasting Covenant of Grace , made before the Creation , and after ; is plainly set forth . How the Son of God was necessitated to be incarnate , and to suffer death . That the Obedience of Christ is with perfect justice and equity imputed to his mysticall Body the Church , for the salvation thereof . The Originall of the Soul of Christ , and of other mens souls is disputed . The Omnipresence of the Spirit of God , and the diversities of the graces thereof . The curing of the Kings Evill by the Kings of England , and the Scripturall warrant for the same . In the Fourth Book . IN what cases the sinne against the Holy Ghost is unpardonable , or pardonable , is fully shewed . The dangerous sin of Anabaptism is shewed by evidence of Scripture , with the History of the ancient Anabaptists . The reasons why the ancient Christians did defer Baptism till ripe years , or old age , shewed to be carnall . The reason why St. Paul commanded those to be baptized , who had been baptized before with St. John Baptists baptism , Acts 19. A plain description , what true repentance is . The meaning of Sins unto death , and sins not unto death , 1 John 5. 16. The meaning of sins Mortall and Veniall , so oft mentioned in the Fathers . In what cases sinners must be prayed for , and in what not ; shewed out of 1 John 5. 16.

OBSERVATIONS UPON THE COMMENTARY ON The Epistle to the HEBREWES , published under the Capital Letters G. M. Anno Dom. 1646.

CHAP. I. The Original and growth of the Arian Heresie .

THe blasphemous heresie of denying the Godhead of Jesus Christ began early , and after 〈◊〉 was first broached by one a a Euseb hist . l. ● . ● . 28. 〈◊〉 c. 20. 〈◊〉 , as Eusebius and Ni●eph . have written ; and after him , 〈◊〉 seconded by his dis●●ple ●●●odotus , who was an 〈◊〉 of 〈◊〉 , ( afterwards called 〈◊〉 ) about the year of our Lord , 197. S●v●●us being Emperour , and 〈◊〉 Bishop of Rome . This Theod●●us was a Currier , b b 〈◊〉 . or Tanne● by Trade , and in time of Persecution , for fear of death had denyed Christ , and for very shame , left his own City , and went to Rome , and there being upbraided for his denial , answered , c c Epiphan. haer. 54. Hominem negavi non D●um , i. e. that he den●●d him that was onely a man , and not God ; as Epiphanius w●it●th : and afterwards he gathered a great Sect joyning in this doctrine , that Christ was a m●e● m●n . These associates made an ag●eement to set up a Bishop to be the Prelate , and head of the faction , and so laying their moneys together , they hired one Natalis a Priest , to take that office upon him , and indented to give him monethly 150 d●na●i● for a sala●y : upon th●se terms Natalis set upon the work stoutly , and became the Prelate of that doct●ine : then God warned him in visions , and that divers times , to forbear , not withstanding for Covetousnesse he slighted the vi●ons , and still continued in his wicked course ; at length God having compassion on him , who formerly had b●en a Confessor , and suffered much for Christ in time of Pe●secution ) God sent him a more sharp and terrible warning , for he was most grievously scourged by Angels all night l●ng , so that in the morning he arose , and having b●sprinkled his body with ashes , he went to Z●ph●rinus the then Bishop of that place , and fell down flat before him , confessing , and bewailing his crime , and shewing the * * Not of the Ang●ls str●pes , but of the persecutors . p●int of the stripes in his body , so at length the Church re-admitted him into their Communion , and so the heresie ceased for a time .

Afterward , about the Year of our Lord , 269. the same heresie was again revived by one Paulus , who was Bishop of A●tio●● , but because he was born at a place called Samosata therefore he is commonly called Paulus Samos●tenus : but now the heresie lasted not long , for a Council was gathered against this Paulus wherein he was sentenced to be deprived of his Bishoprick , and he refusing to to obey the s●n●ence , Au●e●ia the Emperour ( though an 〈…〉 ) at ther● quest of he Council by f●rce expelled h●m , both from his Church and house thereunto belonging and so this heresie was again for a time consopired .

Afterwards in the dayes of the Emperour Constantine the Gre●t and about the Year of our Lord , 317. the same heresie was awaked again by one Arius an African , and a Priest of the Church of Alexandria , and now it spread and grew so vehemently , that St. Hierome long after complained that the whole world was turn'd Arian ; for Arianisme so troubled the Church for some hundreds of yeares , and caused so much persecution , and blood-●hed , that d d Athanal . ad solit. vitam agentes . n. 9. Athanasius called that heresie one of the daughters of the blood-sucking horsleach , and e e Basil Epist. 71. n. 38. St. hasil call'd it Bellum d●●bo icum , i. e. a was raised by the Devil against the Church : for it filled all places with vexations , and deprived many of their estates , and bereaved the Church of most of her worthy and learned Pastors , and prevailed so much , that the most eminent Cities of the World were infested with it ; as in the East Constantinople ; in Africk , Alexanaria ; in Europe , Millane , and Rom● it self , insomuch that even Liberius the Bishop of Rome in the dayes of the Emperour Constantius , was expelled from his Bishoprick , because he refused to subscribe to an Arian Creed , as f f Socr. l. 2. c. 29. Socrates testifieth ; yea , our own Countrey Britain was amongst the rest in the same Emperours dayes troubled with this heresie , as our own Histories report . Nor hath it been free since the first Reformation ; for if we may believe Mr. Fox ▪ some that were imprisoned in Q. Marie's dayes for Religion , yet there g g Act. & Mon. n. 93. denied the God-head of Christ . In Q. Elizabe h's time , two men were burnt in this City of Norwich one whose name was Hemant , in the Year , 1579. he was burnt for saying that Christ was a me●r man : and the other whose name was F. K●tt , was burnt in the Year , 1588. for saying , that Christ was not God , and this some alive do remember , and our Vulgar Chronicles record . Also in the Reign of King James one Lega●● was burnt in Smithfield for the same heresie ; and to the unspeakable sorrow of all well-willers to our Church and Countrey even at this day , two Ministers ( I think ) of this Kingdom , ( whereof one is of this Diocesse of Norwich ) have publickly in books printed , impugned two persons of the most sacred and glorious Trinity , * * John Bi●dle . one blaspheming the Holy Ghost , and the other the Son of God , severally denying them both to be God , the one publickly declaring his own name in Print ,

h h Juvena . Sat. ● . Et magis ingenuè Peribomius — But the other more subtilly concealing his own name , and procuring onely G. M. being the Capital Letters of another mans name to be subscribed to the Preface . It is well enough known who this G. M. is , and that he is a man of good credit , and was ever accounted honest , and religious , a Citizen and Merchant , prudent in his way ; but yet no man that knowes him will believe that he is the authour either of the Commentary , or of the Preface , being no way bred to meddle in such high controversies of Religion , nor was ever known to be a favourer of any heretical Sect in former times , and his friends are yet in good hope , that ( although the Writer hath inveigled him to set out this blasphemous book ) yet that he was not Conscious of the secret poyson contained in it : for so did i i Hil. Cont. Arian . n. 7. St. Hilary most charitably judge in the like case of the L●●●ks who were of the A●ian Congregations . Arian●s populus rectè credit de Filio , quia haec non audivit ab Arianis , santiiores sunt aures pl●bis , quam cor sace do●is ; i. e. The A●ian people believed rightly in the Son of God , for they did not hear of the heresie of the Arian Priests , so that the cares of the people were more religious then the heart of their Priest : and yet he may rightly say of you the namelesse Author , as St. Basil said of the Arian Priests . k k Basil . de Spir. c. 7. n. 26. Blessed are the cares which never heard you , yea , blessed is his heart if he never believed you ; and I doubt not but when by Gods mercy he shall discover in what a damning doctrine you have engaged him , he will discharge you , as it is reported Cornelius Agrippa did , a familiar spirit which attended on him in the shape of a dog , saying before his death , Abi à me perdita bestia , quae me miserum perdi●isti ; i. e. Avoid reprobate beak , who hast even destroyed me a miserable man .

CHAP. II. Reasons why the Authour of this Commentary concealeth his own name .

BUt , Sir , why do you conceal your name ? Is it your humility not to be known ? take heed that Christ say not unto you , a a Luk. 13. 25. I know you not : for you have not onely , not confessed him before men , but you have moreover denyed him , and that in his most high , and nearest concernment , even his Godhead : before our Saviour cast out a Devil , he asked his name , and had an answer , and his name began with b b Marc. 5. 9. I. it were meet that your name should be known that it might appear of which kind you are , that means may be applied according to your quality to cast out this evil spirit . But if you meant seriously to conceal your self , why did you cause your Book to be presented to so many of the prime Gentry of this Countrey ? they all knew the author , for the opinion men had of your abilities , made them accept of , and to expect something in your book answerable thereunto ; and it was needful they should know you , for the greater advancement of such a doctrine . But ,

c c Mart. l. 10 ep. 3. Cur ego labor●m notus esse tam pravè ? i. e. Why should you make your self known so wickedly ? except you hoped to have a new name of an old heresie , that Arians should change theit old app●llation , and be called after your name ; and there may be some colour for it , for although you have told us no new thing , but onely a revival of many old heresies , yet you are the first that ever in our English Print published , and asserted them , so that if all the former Catalogues of the most dangerous heresies were lost , yet we may find more then enough in your Commentary : but there may be greater reasons why you so cautelously withhold your name .

First , the danger of the Law de haretico Comburendo ; for when a certain Gentlewoman , by a friend of yours , was told , that some men said you might be burnt for your book ; she modestly replyed thus ; Sir , they that said so , may themselves be in danger of burning for being Witches ( they foretell so shrewdly ) . I have heard that one of your opinion said ( Tolle legem , & c ? ) if it were not for the danger Tolle legem sivis esse certamen . Ambr. Epist. 13. of the Law , he would dispute down all our Christian Religion ; which by your Comment is done to his hand , as well as you could do it ; insomuch that a Minister of this Diocesse , whom I know to be very learned and ingenious , inquired for your book at the Stationers , using these words . Have you such a Doctors Book against Christ ? But why should you fear the Law ? for your very good friends that know you very well do assure us , that you will never burn for any Religion , On earth ; and for the other World , you have much lessened mens feares in telling us that after death our soules shall be insensible , untill the resurrection ; and more comfort yet , that although our soules shall at the last day be judged , yet ( as is by your own very good friends reported ) you have certified your people , that the torments of Hell shall last but the space of three dayes .

Secondly , If your name were subscribed to your Comment , it would appear that the Author was a Chaplain in Ordinary at Court , and appointed by our most Religious Soveraign to preach to the Prince his Highnesse , and the other Royal Issue ; if therefore you with your blasphemous doctrines were made known to his Majestie , who is so faithful and constant in his Christian Religion , with what detestation would he exufflate you , as an evil spirit , or as a pestilence , lest you should infect the soules of the Blood-Royal and the Court ? St. Hierom said of one that spake lesse against Christ , then you have written , b b Hier. Ep. ad Pam. n. 20. Ego si patrem , si matrem , si germenum , adversus Christum me●●● auaissem ista dicentes , blasphemantia ora ●a●erassem ; i. e. If I had heard mine own father , or mother , or my brother sp●aking these words against Christ , I would have torn thei blasphemous mou●hes . It is well known by the Ecclesiastick History , c c Sozo . l. 2. c. 26 ▪ Soc. 1. 19 , 26. what mischief one single sneaking Arian Priest did in the Court-Royal of Constantine the Great , in recalling A●ius from banishment , and infecting the next Emperour Constan●ius with the Arian heresie , which from that small retriving , overspread the whole Roman World ; he had been commended to Constantine by Constantia his own Sister on her death-bed , and he so insinuated himself into the Emperour , that on his death-bed he committed his last Will and Testament to the trust of this Arian Priest , who by his faithful carriage in delivering the said Will to the succeeding Emperour , obtained his favour also ; then he opened his heresie , and therewith infected the bed-chamber-men , and the Eunuches , next the Empresse , then the Emperour himself , and presently all families in the Imperial City fell to disputes and divisions about those questions as d d Soc. l. 2. c. ● . ●● Socrates relateth .

A third reason why you conceal your name is , because the quality of your doctrine is such as doth require a secret Seminary ; it is not such as a Preacher may publish e e Mat. 10. 27. 2. on the house-●op , but as a false light , which shineth in the darknesse , and is more fit for a dark lantern , or to be put under a bushel , or in a tub .

— Pu●chra Laverna f f Ho● . Epist. l. 1. c. 16. Da mihifallere , da justum , sanctumque videri Noct●m peccatis , & fraudibus objice nubem .

Neither truth it self nor her Preachers are ashamed of their doctrine . g g Tertul. cont . Valent. n. 52. Nihil veritas ●rub●scit nisi so 〈◊〉 abscondi ; i. e. Truth is not ashamed but when she is suppressed : he that in a Christian Common-wealth would sowe true and established doctrine , may be h h Aug. cont . Faust . l. 18. c. 3. In terdianus Sator , as Austin's word is , ( i. ) he may spr●ad it in the day-light ; but he that intends to sowe tares must do it secretly ; While men 〈…〉 enemy came and 〈…〉 Matth. 13. 25. Evil spirits they are which are called Nocturni ●emures ; ( i. ) n●ght-go●●i● : when the Jewes had crucified the Son of man there was Mat. 27. 45. darknesse over all the Land ; and now when darknesse is over all our Land by reason of d●ss●nsions in Religion , you crucifie the Son of God afresh : i i Heb. 6. 5. and indeed , haec est hora vestra & potestas tenebrarum : k k Luk. 22. 53. for though your person be obscured , your doctrine is sprung up into print ; even that doctrine which heretofore lurked in corners , as l l Psal. 91. 6. a 〈…〉 that w●●keth in darknesse , is now again become as St. Herome complained of it in his time , m m Hier. Cont. Rust. l. 2. c. 4. 22. Arius est daemon●um meridianum , your Arian●sme is a noon-day Devil , though Arius himself have put an honest man's name to his own detestable writings , Just as hereticks in old time put the name of n n Ev●g . l. 3. c. 31. Athanasius to the heresies of Apoll na rius . Well! if you will not be known , I say but as one in o o Sen. cont . lib. 1. cont. 2. Seneca said of a lewd person , Discede igno●us ●s● discede notus es n●mis ; ( i. ) You are of no ●●te , and yet too notoribus .

CHAP. III. Touching the Preface , Licencing , and approbation of this Commentary .

IN your Preface directed to the Christian Reader ( it should rather be to your dear brethren the Turks , for it savoureth more of that , then of Christianity , as will be shewed hereafter ) , you tell us that one reason which moved you to print this book is , [ Because it hath received a singular approbation from a most learned and reverend Divine ] the Divine here meant is Mr. John Downam , who licenced this book , who ( as I have heard from a right worthy reverend , and honourable person ) is indeed a right honest , grave , and learned man : now , one of the singular approbations which Mr. Downam gives of your book , is , that he calls it a Comment on the Hebrewes ; whereas you stile it a Commentary : now the word Comment , or Commentum being equivocal , doth most usually signifie a figment , an untruth , or fiction ; and the old Logick rule is , Analogum per se positum , flat pro significato famosiori : therefore this learned man well knowing the falsities in your Commentary ( as will be proved anon ) did justly change the word , and call'd it a Comment. Or if it fell from him unawares , then there was a providence in it ; for truth hath so fallen from many unwittingly , as St. Austine confesseth of himself , a a Aug. Conf. l. 9. c. 4. that the Spirit of truth worketh both by men that perceive it , and by them that perceive it not . Just so doth Socrates observe in the Writings of Libanius the Sophist , who was a great admi●●r of Julian the Apostate : this 〈◊〉 ( a most Learned man ) intending to praise Julian , said of him , b b Socr. l. 3. c. 19. O daemonum discipule , daemonum assessor , & c ! O disciple of Demons , and Companion of Demons ! Mirum est eum non vitasse verbum ambiguum ; ( i. ) ●marv●l ( saith Socrates ) that Libanius would not avoid such an ambiguous word , which doth more usually signifie Devils , then good Angels . In like manner the Manichees to avoid the reproach of the name Manes their sounder , which in the Greek tongue signified Madnesse , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , would needs have him call'd Manichaeus , to signifie one that poured out Manna , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but yet they had neglected to double the N , so the name Manichaeus still signified but c c Aug. Cont. Faust . l. 19. c. 22. Insani-fusorem , ( i. ) a venter of madnesse , as St. Austin hath observed : So this learned Divine might shew you a cast of his learning , and call your book a Comment , and knowingly too ; I say ( knowingly ) and I have good reason for it , because I am assured that Mr. Downam did find fault with many passages in your Comment , as unsound , and erroneous , and favouring of Socin●anisme , and gave advertisement thereof to you the namelesse authour , as may appear by Mr. Downam's Letter : which ( for the vindication of his integrity ) I have here inserted verbatim , as it was written to a most Learned and Reverend Person , the true Copy whereof , your self have seen long ago .

Mr. Downam's Letter concerning this Commentary on the Hebrews .

RIght Reverend , and my much honoured Lord , I humbly and heartily thank you for your kind advertisement , and good counsel ; for untill I read your Lordships Letter , I knew nothing of the Printing , or publishing of this Comment on the Hebrews , which makes me not a little to wonder , and somewhat to suspect ill dealing , in that I should be made ( by them that have to deal in it ) so great a stranger to it , seeing I Licenced it , and live in the Town near unto them . But that you may more fully understand the whole carriage of the businesse , thus it was : The Copy was brought unto me by a Book-seller from an unknown Author , and I was desired to peruse it , that if I approved of it , it might be Licenced , unto which I condescended , and in reading , I liked much of it , as being Learned , and well couched together with good dependence ; but withall misliked many passages as very unsound , and savouring strongly of Arminianisme , and Socinianisme ; yet having to deal with a Scholar , I desired to be ingenuous , and did not ( as I might have done ) blot out those erroneous lines , and leaves , but by means of a Gentleman who did mediate and act the businesse between us , I wrote a Letter , and by his means sent it to the unknown Author , wherein I expressed the severall Points which I thought erroneous , and where●n I differed from him , together with my Reasons which induced me so to judge : and after some time I received his answer full of ingenuity , yet not subscribed with any name , wherein he neither defended , nor excused those Points and ▪ passages against which I had taken exceptions , but was contented that I should take mine own liberty in expunging what I misliked ; and having this power put into my hands by the Author himself , I did accordingly use it , and crossed many passages , and divers whole folio-pages , although I confesse I passed over divers things which I misliked , leaving him to ●he liberty of his own judgment in points which I thought not fundamentally erroneous , nor much material , unlesse pressed by way of consequence . Now if the Author , or the Gentleman his Agent have annexed a Stet overaga●nst my obl●terations , and the places by me expunged , and yet notwithstanding have published the whole , with my attestation , I must professe that they have dealt ill with me , and will do my best to repair my own right , and reputation : which that I may the better do , I will send for the book , that I may revize it , and so proceed as I shall see occasion : And thus have I truly given your Lordship an account of the whole carriage of this busines , the which may be further cleared , and enlarged , if any fitting occasion shall be offered hereafter . In the mean while and ever I shall remain

Your Lordships in all Christian service to be commanded , John Downam . May the first , 1646.

This is all the singular approbation which Mr. Downame gave : but what Christian Magistrates , and the Church used to do with books which set forth such doctrines as you have done , the Ecclesiasticall Histories tell us ; d d Soz. l. 1. c. 20. Soc. l. 1. c. 5. Constantine the Great commanded the books of Arius to be burnt , and threatned death to any one that should keep and conceal them . Yet Arius set forth but the same doctrine that you do . Just so were the books of the Manichees used at Rome in the time of Pope Leo the first about the year of our Lord , 447. e e Prosp. in Cron. as Prosper writeth ; yet the Manichees did not more deprave the Passion of Christ then you have done , and therefore your book cannot expect a better fate then its fore-runners : for of all the great Volumes which former hereticks writ , there is little or nothing at this day to be found , except such fragments as remain in the Fathers who confuted them , and a few Creeds , and Ep stola fundamenti in St. f f Aug. Con● . Epist. fund . 10. 6. c. 5. Austin , and nothing else of Controversie considerable ; and yet I must tell you , that the books of the Arians were written with far greater art and learning then your loose writings shew ; and I assure you , that many Judicious Divines have said , that they find nothing in your book fi● to be observed , but onely the errours and heresies , and yet those are so poorly proved , that I may truly say of your book , as Austin did of the books of Faustus the Manichee , g g Aug. Cont. Faust . lib. 16. c. 26. Faustus scribit — tanquam libellus ejus surdos auditores vel caecos lectores esset habiturus — O hominem dictorem , & alium non cogitantem contradictorem ; ( i. ) Surely you imagined that your Readers and bearer , should be deaf or blind , and that none would contradict you , but all acquiesce in your opinion ; yet your writings are so blasphemous , as if they had been written by him that was the Author of that Libel , which Mr. Fox calls h h Acts & Mon. n. 40. Lucifers Letter , and so insipid , as if they had been i i Erasm . f. 359. Suibus Scripti , as Erasmus said of such kind of Writers in his time ; I wish they had been dedicated to Vulcan , or strangled with a spunge in their birth ; because I see that they are like the fry of Serpents and other Vermin , and are by you made onely to do mischief untill they be catcht , and then the height of their preferment will be as Martial merrily writes of his own Poems , k k Mart. l. 3. ep. 2.

— Libelle Festina tibi vindicem parare Ne nigram citò raptus in culinam , Cordyllas madida ●egas papyro Vel thuris , piperisque sis Cucullas . —

Make haste , and get a Patron , pretty book ,

Before the Black guard , or the Master-Cook

Snatch thee as waste-paper for his Kitchin ,

To put Spice , Sprats , Frankincense , or Pitch in .

But if they misse this , yet they will not fail of such an end as Arius himself came to ; or of the fate of Volusius his Annals , in Catullus .

Pleni ruris & inficetiarum Catul. car . 37. Mart. lib. 12. p. 62. Annales Volusi , &c. — carm. 37.

So I leave them for present to be put into the Black Bill at Cambridge , or the black Catalogue of the late Gangrana .

CHAP. IV. The Commenters temporizing in unsainting the Apostles , in condemning Tombs , and in short hair .

THe next thing to be observed in you and your Comment , is your great Compliance with the tender Consciences of these Times ; which they that formerly observed your very zealous conformity with the then garb , must needs judge that you intended this new change onely as a bait to invite the brethren more chearfully to swallow your deadly hook . First , you will not afford the title of Saint to the holy Apostles , but they are plain John , Peter , Paul , only James is beholding to you for Sainting him , ( if not an erratum of the Printer ) Is not this to shew your conformity with the Plague-bill of London ? and yet there is the title Allhallowes , though not the word Saint ; and there the word Saint is withdrawn but from places , and Churches , but you will not allow it to the persons of Apostles : the Bill had some colour for it self ; for it was once ordered in a Council , a a Concil. Constantinop . sub . Const. 5. An. Domini . 755. That Churches should not have the appellation of Saint , because of the great abuse in Image-worship , and because people did then give the title of Saint to those places , not because the Churches were so named in their dedications , but because the Images of Saints were set up in Churches , and the name of the Saint was painted on the Image : So that when men said , Let us go to St. Peters , they meant it of the image , when perhaps the Church was not so named : but it was never ordered by any Christian Council , that the title Saint should be denyed to the persons of the holy Apostles and Evangelists ; you see the Scriptures give that ●itle to whole Companies of people professing Christ , b b 1 Cor. 14. 33. who were much inferiour to the high Office and sanctity of the Apostles ; I think you would be offended with him that should not stile you Doctor , and yet the Apostles have a better title to Saint , then you to your Doctorship .

And because some are offended with Images of men lately set upon Tombs , as they have as just cause perhaps to find fault with them , as to be offended with the memories of Apostles and Martyrs in glasse-windowes ( if all imagery in Churches be unlawful ) you more zealously condemn all Tombs built for memory of men departed , though they deserved well of us , and therein you condemn the practice of holy men in Scripture in preserving the Sepul●h●● of David ; even the accursed Jews did adorn the Tombs of the Prophets , whom Matth. 23. 29. their fathers slew , yea , and all Christian Churches in all ages did allow , and with great cost set up Tombs of holy men and Martyrs , and called them Memorias Martyrum , i. e. the Memories of Martyrs : the Sepulcher of Christ was much esteemed by Constantine the Great , and a fair Church built over it , as we read in Eusebius , and that for the memories of twelve Apostles , Euseb. de vit. Const. l. 3. & lib. 4. Hier. Epist. 53. c. 3. n. 17. Aug. de Civ . l. 22. c. 8. he built twelve several Tombs in one Church as Constantinople ; and in St. Hieromes time the Tombs of St. Peter and St. Paul were of great esteem in Rome : In St. Austin's time , and in his Church at Hippo was the Tomb of St. Stephen set up , though far remote from the place of his stoning : and we find a Tomb set up or the blessed Virgin Mary in Judaea , as some in Di●nysius and St. Hierome tell us . Nonna the holy woman Vid. Dionys. vit. & Hier. to . 9. P. 39. and Mother of Greg. Nazianzen , devoted the whole estate which her son Caesarius left , to build a costly Monument for his memory , as her own son Nazian in his Funeral Oration , to her great praise reporteth , Naz. Orat. 10. and in the Canons of the Primitive Church recorded by St. Basil . The violaters of the Tombs of the dead , are Basil . ad Amphil . c. 64. n. 36. ordered to stand excommunicate the space of eleven yeares , even as long as adulterers were . This Commenter surely hath an higher conceit of his own wisdome then any other men have discovered to be in him , that presumeth to controul the Practice of Christians in all ages , even to his own time . But because he thinks his soul shall dye with his body , as soules of other Animals do , let him for my part provide such a burial for himself as they have of which we read , Jer. 22. 19.

Also the hair of your head for the greater conformity is ( as we hear ) shorn most affectedly close , but the wickednesse of your doctrine may well make men fear , that you have made a fishing-line of your cut hair , with a dangerous hook at the end of it . In Aug. de oper. Mon. n. 71. Viros fuge ●●tenatos quibus f●minei crines , hircorum barba , nigrum pallium — haec Omnia , argumenta sunt diaboli . Hier. Ep. ad Eustoch . c. 12. p. 53. Acts & Mon. n. 55. former times there was as great hypocrisie in long hair , as is now in short . St. Austin found fault with Monks in his time for wearing long hair in hypocrisie : So did St. Jerom● , and afterwards when in a Synod where St. Anselm sate President ; it was decreed that the hair of Clergy-men should be rounded short , yet because of their hypocrisie and wickednesse it grew to a proverb , Quàm primum Clericus suscipit rasuram ▪ statim intrat in eum diabous , as Mr. Fox hath noted . Long hair in Sampson and in Nazraites was honourable ; it was Propheticum velamen , as Austin calls it : Instead of a Mos●ical veil , to signifie that there was some holy mystery covered in their typical persons ; but yet when hypocrites masked themselves with it , then King * * Josephus Ant. l. 19. Agrippa caused those Pharisaical Nazarites Aug. de Oper. Mon. n 71. to be shorn : and now also that we perceive that the very shortest hair is degenerated into hypocrisie , and that this Tonsa Sancti●as , as St. Austin's word is , doth not prove much more holinesse then hair . I shall advise Aug. de Opere Monach. c. 31 : ● . 71. the Reader with merry Martial's words ,

— Brevibus nec crede 〈◊〉 . lib. 5. ep. 49. Neither is this intended to deride short hair , but to reprove th● hypocrisie of it when 't is made an hair-net to catch men withall ; which is no new observation , but was of old discerned in Heathens , as hypocrital , Atque supercitio brevi●r Coma — Juv. Sat. 2. & Cicero . Orat. pro Roscio Comaedo . and also suffered to continue written , and painted in those very Monasteries where short hair-hypocrisie was then mostly practised ; witnesse those old riming Verses ,

Quod fueram non sum , frater , caput aspice ●ousum . & Poenas profundi , fraudes cap●tisque rotundi . Et Judae suavium , det Deus ut caveam .

Upon those words of our Saviour , Matth. 10. Th. Matth. 10. 30. Isych . in Levit. c. 13. very haires of your bead are numbred , Isych●us writeth That , haires signifie our thoughts and imaginations , which are therefore said to be numbred , because by them we shall be judged .

CHAP. V. How the Commenter complieth with the Arians ▪ of the Author of the Epistle to the Hebrews ; of the Nicene Fathers ; and how the Father and the Son may be said to be opposites .

NExt , your compliance and correspondence with the old Arian Hereticks is to be observed ; for first you will not acknowledge this Epistle to the Hebrewes to be written by St. Paul , but it must be the Authors onely , so that both the Author , and the Commenter must be alike unknown : just so d●d the Arians , Epiph. hae . 69. as Epiphanius observes ; Aria● — Epistolam ad Hebr●os rejiciunt , 〈◊〉 ipsam P●uli non ●sse ; .i. The Arians r●j●cted the Epistle to the Hebrews , and said that it was not St. Paul's ; but you go further and tell us , that it appears , that N●ither Paul , nor any Apostle was P. 20. the Author : and this , because you would make this most Divine Epistle seem invalid , as indeed you have great reason , because it doth so evidently declare against your heresie ; your chief argument is drawn from the Postscript , because it is there said to be written by Timothy , but yet uncertain it is by whom the Postscript was written , as is confessed ; and uncertain again whether it be meant that Timothy was St. Paul's amanuensis , or his Messenger , the words will bear both , neither is it any extraordinary or vain thing ( as you would have it ) to send Letters by one , of whom mention is made in those Letters , witnesse Davids Letter sent by Vriah , 2 Sam. 11. 14. 2 Sam. 11. 14. yet such is your frivolous cavil . But to the Point ; This Epistle is by Judicious Divines thought to be asserted for St. Pauls , by the testimony of Scripture , for St. Peter mentioneth his very name , 2 Pet. 3. 15. himself also then writing to the dispersed Jewes , so as Beza thought , this very Epistle is there meant ; and St. H●●rome ( though he would not conclude for St. Paul ) Hier. Epist. 129. n. 29. yet confesseth that this Epistle was received of the Eastern Churches , and generally acknowledged to be St. Paul's , which we find to be true ; for in the Canons called the Apostles , which go with the works of Clemens , Clem. Can. Apost. n. 16. Cyril . cat . n. 8. Naz. Poem . 33 Chrys. to . 5. Ser. 61. Euseb. hist. l. 6. c. 11. there are 14 Epistles of St. Paul mentioned , therefore this must be one . ▪ Just so doth St. Cyril of Jerusalem reckon , and so also doth Greg. Naz●anz●n in his Poems ; and so doth St. Chrysostome : and Eusebius tell us , that St. Paul writ it in the Jewish Language , but that it was translated either by St. Luke , or by Clemens , for that it agreeth with the stile of the Acts of the Apostles written by St. Luke , and that the stile of Clemens agreeth with this Epistle . Who doubteth , but that * * Hier. descript. in Petro. St. Peter was the Author of that Gospel which goes under the name of St. Mark ? or that † † Euseb. hist. l. 3. c. 4. St. Paul was the Authour of that Gospel which goes under the name of St. Luke ? onely St. Mark and St. Luke were the Scribes , that from the Apostles mouthes set the Gospels down in writing ; Tert. de Pudic. in . 25. Aug. de Civ . l. 16. c. 22. De doct. Christ . l. 2. c. 8. & Exposit. in Rom. P. 321. therefore it is no marvel that some Latines called this Epistle by another mans name ; just as we call those Gospels by other names : and so Tertullian calleth this Epistle to the Hebrews , The Epistle of Barnabas . But St. Austin doth constantly and often assert it to be St. Paul's , and so is it at this day in this Kingdome acknowledged by the best authority ▪ by which the translation of the Bible was ratified ; yet this self-conceiied Commenter will be wiser then all , like another Abailardus of whom St. Bernard writes that he would Bern. Epist. 190. say , Omnes sic , Ego non sic , ●ll say so , yet I say not so .

Again , to shew your conformity with the Arians , you reprove Eusebius his Mu●tiple Error , for thinking Christ to be consubstantial with the Father , and you grant him onely to be Assimilated to God , which is the same in English with the Arian word Homoi●●sion ; i. e. of like substance ; so you would have Christ to be onely like unto God , which is no more then the Scripture affordeth to our first parents , who were made not onely after the Image , but after the similitude of God , Gen. 1. 26. and because the Nicene Fathers asserted the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , against Arius , therefore you are unreasonably angry with them also , and in your passion you write rashly ; for you say , [ The Nicene P. 331. Fathers are not to be thought to have h●ld , that the Son is that one most high God — who yet if they should appear in these times , they would be condemned of an universal Council . ] Your impudence is great , in saying those Fathers did not hold so , and your passion is unreasonable , in saying they should now be condemned : for if they held not so , wherefore should an universall ( Arian Council ) condemn them ? We know that their doctrine was indeed condemned by no lesse then * * Bishop Jewel ▪ f. 362. ten Councils of Arians , † † Sex●●nti Episcopi Aria●i . consentiunt Ario. H●● ▪ in Epist. Auxentii . n. 7. and it was therefore condemned because ( as the principall businesse for which that renowned Council was called ) they asserted the Son to be Hom●ousion , that is , to be of the same essence , substance , and Go●head with the Father : which most true , and wholesome doctrine , all Orthodox ▪ Churches in the World have ever since , and to this day do maintain ; and that Council is for this reason of most venerable estimation amongst all good Christians , as being the best that ever was since the Aposties dayes ; and Epiphanius accounteth that Council to be one of the greatest , and most memorable acts that the great Emperour Constantine did , Constantinus duo maxim● f●cit , Nicaenam Epiph. haer. 70. Synodum , & Conse●s●m de Pascha●e ; i. e. The two greatest acts that ever Constantine d●d , were the calling of the Nicene Council , and procuring the universal agreement for the solemnity of Easter . If those Fathers had heard you denying the Godhead of Jesus , and his eternal generation ; and vilifying him , by placing him under some Angels ; they would have done before you as they did to Arius ; for when he said in that Council , that God the Father was not alwayes a Father , nor the Son a Son from eternity , and that he was preferred to be a God ; or Deified ( as the word is ) those godly Fathers at the hearing of these words , did all stop their eares from hearing any more of his blasphemies , as Athanasius writeth ; and yet Arius may yield Atha . cont . Arian . Orat. 1. n. 4. the buckler to you . You tell us Christ ( as he is the Son of God ) is * * pag. 80. & pag. 320. Opposed to God , and diverse from God : This is a cast of your profound Logick ; indeed the rule in Logick at which you quibble is , Oppositio relativa est , inter relatum , & correlatum ; i. e. That there is an opposition between the Relative , and Correlative . Now in the Divine persons these terms , Father and Son , may be truly said to be opposed one to another in Recto . So that we may say , the Father is not the Son , nor the Son the Father ; but we cannot say , the Father is not God , or the Son is not God , because the opposition lies between the two relative terms onely , and not between the tearms and the subject . For example : A man that hath a son is a father , but that father is not that son ; this is true Logick . But you cannot say , that this father is not a man . If therefore by your new Logick you would prove that the Son of God is not God , because he is not God the Father , I will put this petition into my Letanie , as St. Ambrose is reported to have done the like in his , when St. Austin ( before his Conversion ) troubled the Church of Millane with his Manich●an disputes , A Cor. lan . in vita , Aug. l. 2. c. 1. Logica August●ni lib ra nos Domine , From the hereticall Logick good Lord deliver us .

CHAP. VI. Sheweth , that the whole design of this Commenter is to confute or extenuate , and darken the authority and evidence of this Epistle to the Hebrewes .

I Observe again that you have very improperly and perversly nick-named your book A Commentary ; my reason is , because it is not an Exposition of that Text , nor so intended by you , but it is an Undoing of the Epistle , an interversion , and a confutation of it as much as you can : for you have endeavoured to extinguish this great light by which the eternal Godhead of Jesus is so evidently illustrated . You may as well blow out the light of the Sun ; but though you blow till your lungs crack , that Sun , and this light will still shine . Tertullian saith , That the Epistle to the Thessalonians is of such clearnesse and evidence , as if Tert. de Resur . n. 30. it had been written rad●o ●o●is , with a Sun-beam : And this Divine Epistle doth so clearly demonstrate the Godhead of Jesus , as if St. Paul had writ it whilest he was in his raptu●e in the third heaven ; or that it had been written immediately with the singer of God ; and therefore all your wit and Learning is employed to darken and blur this our grand piece of evidence ; there are many profound mysteries in this sacred Scripture , the which you are so far from explicating , that you have onely laboured to make them more difficult , as Austin modestly feared in himself , Vereor ne exponendo Aug. Expos. in Levit. quaest. 174. Tul. de Nat. Deor. l. 3. do fiat obscurius ; and such places as are plain and easie you have laboured to hide . Just as Tull● said of one , R●m minimè dub●am dispu●ando du●iam facis . Former hereticks used to perswade their heresies by alledging Scriptures positively , but such Scriptures as did so clearly evince them that they could not gainsay , those they rejected ; thus the Manichees slighted the whole Old a a Aug. cont . Faust . l. 2. c. 1. Testament , and the Gospels of St. Matthew and St. Luk , calling them b b ●b . l. 4. c. 1. Genisidium , because of the Genealogies ; and therefore Te tullian calls Marcion c c Tert. cont . Marc. l. 1. n. 39. Murem Ponti●um , the M●use of Pontus , because he also rased out , or rejected such Scriptures as made against him : and the same Father giveth this character of two grand Hereticks , d d Tert. de praescript . n. 30. Marcion ad materiam suam , caedem Scripturarum confecit : Valentinus materiam ad Scripturas excogitavit ; i. e. That Marcion pared and fitted the Scriptures to be suitable to his heresies : but Valentinus invented heresies that might seem to agree with the letter of Scriptures . But you have imitated both these , first in your endeavour to null the authority of this Epistle ; and though you fail in that , yet in a second place you have laboured to conform , and new turkiss this same Epistle to your heresies , that so it may dance to your pipe ; and because as the same Father saith , e e Id. ib. Heresies cannot take place without a Scripture pretended , therefore your Arians laid on load of Scripture to support their errours , f f Athan. Orat. 1. cont. Arian . n. 5. Ariana haeresis cum videret sorores suas haereses publicè prob●osas haberi , honesto cultu Scripturarum indui●ur ; i. e. When the Arian heresie saw her sister-heresies to be odious , she de●ked her self with an honourable dresse of Scriptures . Just as you would make this Epistle lispe , and stammer out Arianisme , even in such places where it speaketh most plainly against it . For instance ; where it is said , Heb. 1. 6. Let all the Angels of God worship him , ] and this is taken out of Psal 97. 7. Worship him all ye gods ] where the worship of Jesus is required from the highest ol all creatures , even Angels ; or if any creature be higher then Angels , whatsoever it be , though it be called god , ( as some creatures are , Psal. 82. 6. ) yet that creature must adore this Son of God : and the adoration of him , is in other places of Scripture expressed to be the most humble , lowly , and perfectly intire adoration that can be imagined ; for , Rev. 4. 10. & 5. 14. The Elders worship the Lamb ( the Lamb must needs signifie Christ ) falling down before him . Just such a prostration as Abraham used when he worshipp'd God , falling on his face , Gen. 17. 3. even the same God who is now inca●nate , and called the Lamb of God . Prostration was used when men would expresse an humbling of the whole man , because in that posture , every part is interested ; now because this adoration of the Son of God is so evidently required in this place , this Commenter , rather then he will acknowledge him to be the most high God , will allow that adoration which is due onely to the most high God , to be given to a creature : there is a pretty proverb in Tertullian , Aspis Tert. Cont. Marc. l. 3. à vipera v●nenum mutuatus est : i. e. The aspe borrowed poyson from the viper ; and the Socinian from the Aria● : for the Arian did bow the knee to Jesus , though he would not confesse him to be God , and so this Commenter tells us , * * P. 7. [ That Divine reverence is commanded to be given to Christ by standing , bowing , and falling before him in the very same manner that is due to God himself , — because he sustaines the person of God himself , and because in Christ God himself is worshipped . ] Which is the same reason that is alledged by those that fall down before Images ; for they tell us , that in them God himself is worshipped ; though they will not say that those Images are God himself , no more then this Commenter will acknowledge Christ to be ( as indeed he is ) God himself . And though he confesse that one of the Persons which appeared to † † P. 33. Abraham , and whom Abraham worshipped , ( which was the Person of the Son , as will hereafter be shewed ) is called Jehova ; yet he will not confesse this Jehova to be the Supream God , notwithstanding that he readeth expresly in the Scripture , that Jehova is a proper and peculiar appellation due onely to the most high God , and in no wise communicable to any creature , as we read , Psal. 83. 18. That men may know that thou whose Name alone is Jehova art the most high over all the earth .

CHAP. VII . Shewing how the Commenter mis-expoundeth other places which make against him .

ANother plain evidence which this Jugler laboureth to elude and frustrate , is , Heb. 2. 2 , 3. where the Apostle preferreth the Gospel above the Law , because the Law was given by God , not immediately , but mediat●ly in the ministration of Angels . But the Gospel was spoken by God himself , and immediately by himself ; therefore the Gospel is more excellent then the Law Now let us examine who it was that spake this Great Salvation or Gospel ? and who was it whom the Apostle heard speak it , but onely J●sus Christ ? therefore Jesus is here most evidently said to be the Lord , and the Gospel is declared to have been delivered more excellently then the Law , because the Gospel was delivered by God himself , that is , by Jesus Chr●st , and therefore is by St. Mark called The Gosp●l of Jesus Christ , Mar. 1. 1. But the Law was delivered by Angels , as we read , Act. 7. 53. ( The Jewes ) receiv●d the Law by the disposition of Angels ; and , Gal. 3. 19. The Law was ordained by Angels in the hand of a Mediatour . Angels are but the Messengers of Christ , and are much more infer●our to Christ then a a 2 Kings 4. 29. Elisha's servant , and staffe were to their Master . The Mediatour here meant , I take to be the same Son of God , and not Moses ; so doth St. Hierome on Gal. 3. 19. In Angelo Mediato● loquitur , (i) The Mediator spake in the Angel . So that the meaning must be , That the Son of God before his Incarnation was the Law-giver , by the ministery of Angels : And the same Son of God now Incarnate , was the Author of the Gospel , immediately in his own person , by himself , without ministring Angels ; and so our Modern Expositors understand this place , b b Expos. Eccles. in Gal. 3. 19. Lex est servorum vox , Evangelium , Domin● , i ▪ e. God spake the Law by the voyce of his Angel ; but J●sus the Lord God himself spake the Gospel . This plain Exposition reconcileth any seeming discord between Moses and St. Paul ; though Moses say , Exod. 2● . 1. God spake all these words , and St. Paul calls it , Heb. 2. 2. The word spoken by Angels ; for so St. Austin observeth on those passages in Scripture , where it is said , Thus saith the Lord , when yet it was an Angel or a Prophet Aug. cont . Adimant . Man . c. 9 n. 8 to . 6. that spake it Dixit Deus & apparuit — & dixit angelus & apparuit , illud ex persona inhabitantis Dei , hoc ex persona servientis creaturae ; i. e. When an Angel or a Prophet said , Thus saith the Lord , both are true , because God sp●ke in the creature , and the creature spake from God . And again he saith ▪ Judaeus sic audiat Angelum , Aug. De. 5. haeresibus , c. 4. to . 6. n. 6. ut intelligat Deum ; i. e. the Jew must so hear the Angel , as considering that God spake by him . Finally , rather then this Commenter will acknowledge Christ to be the prime Author of the Gospel , although it is called his Testament ; and albeit Christ is called the Testator ; Heb. 9. 16. yet to shift off this evidence , he tells us , that Testator , * * p. 182 , 183 , 184. signifies the witnesse of anothers testament ; so Christ is no more then a witnesse , or dying Martyr , to testifie the truth of the Testament by his death . This is such a piece of Law-Criticisme that never any good Lawyer knew before ; and such ill Latine , that any good and modest Scholer would be asham'd of . But c c Amb. n. 37. de Virgin . & Tull. Epist. 69. Aug. Cont. Jul. l. 3. c. 13. Libri non erub ▪ s●unt , your black Comment cannot blush . Yet St. Austin said of Julian , a P●lagian , for asserting an heresie lesse dangerous then yours , Puto ipsum libri tui atramentum , erubescendo convertitur in minium .

CHAP. VIII . Sheweth against this Commenter , that mens soules dye not with their bodies .

I Must not omit your rare doctrine concerning the soules of dead men . You tell us , that [ they are void of all sense of time intervening between the time of our p. 228. & 267. death , and resurrection ; though Scriptures speak as if we should wholly live till Christs coming , but 't is because thousands of years seem but as one minute to one that sle●peth , or is dead so long — and None are entred into heaven , besides Christ , &c.

I perceive you like not the opinion of those Anabaptists who taught the Psychopanychian , or sleeping of dead mens soules , neither are you arrived to the height of the Jewish S●dduces , or heathenish Epicures ; for they denyed a resurrection , which you confesse ; yet you have chose a fair middle way , and with them you believe that our soules dye with our bodies ; and your confessing of the resurrection , is but a reserve by which you re-inforce your doctrine of the Soules mortality for when you perceived that the words of Christ against the Sadduces , made also against you , when he alledged Matth. 22. 32. Exod. 3. 6. those words , I am the God of Abraham , to prove that Abraham then lived , because Abraham's soul lived ; ( for those words were spoken long after Ab●aham was dead ) to avoid this you tell us , that it proves onely that Abraham must one day be recalled to life : so though Abraham's soul was then dead , and therefore Abraham was not living , yet God is the God of the living ; ( that is , of the living ▪ dead ▪ Abraham ) because some thousands of years after , Abraham may be revived : you may do well to reform Church-Creeds , and adde to ( The Resurrection of the body ) the resurrection of the soul , which hath been alwayes omitted , because the Church thought , that onely the body falleth , and that the body onely is c●dav●r , and onely of that there will be a resurrection : to the penitent Thief it is said , This Luke . 23. 43. day shalt thou b●w●th me in P●●●d se ; this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is not yet come by your doctrine , though sixteen hundred years are run out since : St. Paul in the narration of his rapture into the third heaven , confesseth he 2 Cor. 12. 2. knew not whether he were in the body , or out of the body ; therefore in his opinion pos●●bly his soul might be in that heaven , whilest his body was on earth : and St. Stephen at his Marty●dome said , Lord Jesus , receive Acts 7. 59. my 〈◊〉 : if his soul was then to dye , I marvel why he would not as well say , Lord Jesus , receive my body ; but surely he thought his spirit or soul was not mortal : and this is consonant with the doctrine of the best ●ilosophers , who proved the soul to be separably existible , because they discovered that our soul hath operations , which are ino●ganical ; for the intellective faculty useth the body onely as an object , but not as an instrument ; and our most excellently learned Physician , and rare Philosopher Doctor Thomas Brown of Norwich hath taught us , d d R●lig . Medici pa●t. 1. sect. 35. 〈◊〉 l. de Ani●● ▪ c. 44. vide 〈◊〉 l. 7. c 52. 〈◊〉 Hes●ch●●m in vita Aris●●ae & Epimenidis . ● . 4● , 46. That in the dissecting of a man no Organ is found proper to the Reasonable Soule ; and that in the brain of man there is nothing of moment ▪ 〈◊〉 then in the Cranie of a ●east . And Tertullian telleth a story of one Hermotimus , whose soul used to leave h●s body for a time , and Evagari , ( as his word is ) to wand●r abroad , whilest his body lay like a dead corps , and to return again , till his enemies took advantage ; and whilest his soul was absent , they burnt his body : And such another story doth Origen tell of the same Orig. cont. Cels . l. 3. man , whom he cals Clazomenius . Now whether this be true or not , yet it argues , that in the judgment of these profound Philosophers , the soul possibly may exist out of the body . I perceive that the Judgment of the Church hath but little power to sway you ; for you snatch at any paradox , ( though heretical ) that comes in your way . Eusebius tells us , that this very opinion Euseb. hist. l. 6. c. 27. of the soules dying with the body , and rising again with the body , was accounted heretical by the Church , and that it was in an open Council confuted by Origen ; though Origen himself erred on the other side ; and St. Austin in his catalogue of Heresies , calls Aust. haer. 83. Aug. de Ecclesiast. dogm . c. 15. n. 72. Basil . hom. de avar . n. 12. Philo. de mundi opificio . p. 31. n. 2. this of yours , the Arabick heresie , and our humane soul is by him called Anima substantiva , i. e. a substautivesoul , because it can subsist alone ; and of such men which say their soules are mortal , St. B sil saith they have Animam p●rcinam , a swinish soul ; and Philo the learned Jew saith , that a man is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. a creature mortal and immortal , because he hath a mortal body , and an immortal soul , and this the Church hath taught in all ages , and is so delivered Ambr. de fide l. 2. c. 3. n. 22. by St. Ambrose , That the soul of man cannot dye . The sleeping of dead Saints which you read of in Scripture , is meant just as their rising is , not of soules , but of bodies , Many bodies of the Saints which slept , arose . Matth. 27. 52.

But what think you of the soul of Christ ? did that die with his body ? No Christian that ever I heard of thought so , perhaps neither do you ; or if you do , I care not : the same argument which the Apostle drawes from Christs resurrection to prove our resurrection , will be as firm , to prove the immortality of our soules , by the immortality of his soul , 1 Cor. 15. 16. If the dead rise not , then is not Christ risen . So if man's soul be not immortal , then was not Christ's soul immortal ; and if Christ's soul dyed not , neither will our soules dye .

The doctrine of the Soules immortality is so demonstrable by nature , that the Ancient Christians symbols , or rules of faith , did not expresly declare it as an article of faith Christian , because even * * Si in hoc erro quòd animas hominum immortales credam ; libe●●èr erro , hunc er●orem mihi extorqueri nolo — aveo patres vestros ( mortuos ) videre . Cic de Senect. heathen Philosophers both confessed , and proved it ; but yet in the later Creeds of the Church , the article of Christ's descent was added , for no greater cause at first , that ever I could learn or discover , then this as the most principal , to assert the Immortality of his humane Soul , and thereby to set forth this true doctrine of the Immortality of all mens soules ; and the Church had great reason for it , because all Christians for some Centuries of years generally believing this doctrine : In the fag end of the primitive times many atheistical and Ep●cur●an professors sprung up , and denyed this truth obstinately , and then it became an heresie , and was so recorded by St. Austin ( as is said before ) under the title of the Arabick heresie , and so occasioned a new article of Christs descent ( although it was an old Scriptural received truth ) to be put into the Creed ; I am not ignorant , that in Epiphanius the Epi●u●eans are set down Epiph. haer. 8. among hereticks , who denyed this truth , and so are S●oicks , and Pythagoreans , and Jewes , which I take to be something unproper , because none can be called hereticks , except they ( at least ) professe Christianity ▪ and perhaps Epiphanius meant such Christians , who in Philosophy were of those Sects , or Jewes by birth .

CHAP. IX . Of the most ancient Creed ; why so many additions have been made , and particularly the article of Christs descent .

THe Reasons that move me to think that the new article of Christs descent was added to the Creed , principally to set forth the Immortality of man's soule , are now to be brought forth to the Readers view . It was a long time before the Church-Creed went about in writing , ( though some private men did so preserve it ) yet it was learned by oral tradition , and so rehearsed Hil. de Synodis cont. Arian . n. 7. at baptismes ; and this is noted by St. Hilarie , Fides Apostolica non scripta erat literis , sed Spiritu , Conscriptas sides hucusque nesciverunt Episcopi ; ( i. ) The Apostles Cre●d or faith was not written by letters , but by the Spirit , untill these dayes ( about the Nicene Council ) the Bishops did not take notice of any written Creeds : and the same Father findeth fault with the writing of Creeds , Fides scribenda est quasi in corde non fuerit , ( i. ) Hilar. contr. Const. l. 3. n. 6. Faith must now adayes be written , as if it had no place in mens hearts : and although this symbole or Creed were not written , yet it is confessed that it went about traditionally , and without additions from the Apostles ; as Ter●●llian for his time sheweth , Ab initio Evangelii Tert. Cont. Prax. d●cucurrit , ante priores quosque haere●icos ; ( i. ) The rule of faith spread from the beginning of the Gospel , and before Praxea's her●sies began . And again he saith , ( Regulam Tert. de praescr . haeret . hanc ) Ecclesia ab Apostolis , Apostoli à Christo , Christus à D●o tradidit , ( i. ) The Church delivered the Creed as it came from the Apostles , and the Apostles from Christ , and Christ from God : for there is nothing in that Creed , but what is the expresse doctrine of Scripture . Now the reason why the Apostolical rule of faith , or Creed , was not published then in writing , is rendred by Ruffinus in Cyprian ; The Apostles did not deliver this Symbole Cypr ▪ in Symb. i● paper or parchment , but by tradition oral , to be laid up in the heart , that so it might the better appear that the doctrine thereof was really from the Apostles ; for Infidels might have got it into their hands ; If it had been written , and by that colour of rehearsing this Creed , hypocritically , migh● have undermined the Church , therefore it was delivered rather vocally then in writing : just as the Commander in War , giveth the Word or sign v●cally , and no● in writing , by which friends are discerned from enemies ; which wate hword is called Symbolum , as the Creed is ; that is , a token or signal . Thus far Ruffinus .

The most ancient record of the Christians Symbol● which I find written , and without exception ( for that which is in the Constitutions of Clemens , I believe , is much later ) is in Tertullian , who was a Writer as himself saith in the year after the birth of Christ , 160. Tert. de Monoga . which I have here inserted , that the Reader may see how much hath been added to that first Creed , untill these dayes ; as I find it in Tertullian , lib ▪ de Veland . Virgin . principio .

Regula fidei una , immobilis & irreformabilis . Tert. de Velan . Virginibus .

Credendi in unicum Deum Omnipotentem , mundi conditorem Vide Doctrinam praedicationis Apostolicae apud . Irenae . lib. 1. ● . 2. & Filium ejus Jesum Christum natum ex Virgine Maria , Crucifixum sub Pontio Pilato , tertia die resuscitatum à mortuis , receptum in coelis , sedentem nunc ad dextram Patris , venturum judicare viv●s , & mortuis , per carnis ctiam resurrectionem .

The onely Rule of Faith , unmoveable and unreformable , is ,

To believe in one God Almighty , maker of the World : and his Son Jesus Christ born of the Virgin Mary , c●ucified under Pontius Pilate , the third day raised from the dead , received into heaven , sitting now at the right hand of the Father , that he shall come to judge the quick , and the dead , by the resu●r●ction also of the flesh .

This is all , in that place the same again in substance is rehearsed , but in a few more words , * * Tert. de Praesc . p. 92. Cont. Prax. p. 379. Lib. de praescriptionibus , with the mention of the Mission of the Holy Ghost : and the same again , Lib. Cont. Praxean . mentioning also the Mission of the Holy Ghost , without any other considerable difference : the same Father in the place above noted , de praescript . tells us , Haec Tert. de Praescript . regula , nullas dubitationes habet , nisi quas har●ses in ferunt ; ( i. ) that this rule of faith hath no doubts or dissensions ( among Christians ) but such as a e raised by heresies : therefore what doubts and dissensions have been so raised , is next to be considered .

CHAP. X. Of Heresies , which occasioned ne● additions to the old Creed .

THat the springing up of the tares of heresie , gave occasion to the Church to enlarge the Creed , thereby endeavouring to extirpate those errours , it may appear by these instances , whereof some are undeniable , and the rest very probable , and have been so thought formerly by † † Erasm . ad facul . Theol. Sorbon . others .

1. In the Creed of Ruffinus in Cyprian , is Credo resurrectionem hujus carnis , i. e. the resurrection of this flesh , because the Origenists would not believe that the resurrection should be of the same body , but of another new body .

2. By the Nicene Fathers , to the words Jesus Christ , was added Unum Dominum , ( i. ) One Lord , against the Arians , who would not confesse the Father and the Son to be but one , One Lord .

3. The same Fathers added the word Homoousion against the said Arians , because they would not believe that the Father and the Son were both of one Godhead or substance .

4. The Article of Remission of Sins was added after that the Nova●ian hereticks refused to admit any to their Communion ( though they were penitents ) which after baptisme had lapsed into sin .

5. Catholick Church was added , because the Donatists had confined the true universal Church , onely to be in the part or sect of Donatus , and in Africk , as is copiously shewed by St. Austin .

6. The Lord and giver of life was added to the article of the Holy Ghost against the Sect of Eunomius , who denyed the Godhead of the Holy Ghost .

7. The Article of Christs Descent into hell was added later then the forenamed additions , nor was it put into the Creed so as to be generally received untill the Arabick heresie grew ranck , which denyed the Immortality of mans soul , ( as this our Commenter doth ) and was therefore put into the Roll of heresie● by St. A●stine ▪ as is said before , because by this article the Immortality of mans soul is asserted , in that the soul of Christ is confessed to descend to the same invisible condition that other dead mens soules do .

For what greater reason can be alledged , or hath hitherto appeared to us mortals , why this article of Christs descending into Hades should be so long after other articles received into the Church ? or what have we learned more by it then that his soul , as other mens , did subsist during its separation , though in a state and condition which is not yet revealed to us ? There was no Creed which was generally received , that had the Article of Christs descent till after St. Austin's time for ought can appear to me ; and though St. Austin oft mentions this Creed which is called Apostolical , and disputes it quite through , and before a Council also , a a Aug. de fid. & Symb. n. 57. yet never mentions the article of descent : and ( besides that Creed in Tertullian before set down ) neither the Nicene hath it , nor was this article anciently in that Creed which we call the Athanasian ; nor in the Symbolical hymn which goes under the names of Ambrose and Austin , though it is ancient , and hath been generally received in the Western Church : nor was this Article in the Confession of the Councill of Chalcedon . That it was not in the Creed of Athanasius at first , hath been declared lately by the renowned Primate of Ireland ; nor doth it yet sufficiently appear that Athanasius was the writer of it , onely we are sure that all the doctrinal Articles of that Creed are still to be found in the writings of Athanasius ; and there are some passages in the Fathers and Church-Histories that may incline us to think , that when the Emperor Jovinian sent to Athanasius for an exquisite draught of the Orthodox faith , b b Theod hist. l. 4. c. 4. Ruff. hist. l. 2. c. 1. Naz. Orat. 21. in Athan. Athanasius answered , That the Nicene Creed was to be observed , and withall sent him ( as Ruffinus writeth ) a form , or description of his faith ; and so also saith Nazianzen ; That he sent it in writing , which Nicetos thinks to be this very Creed . Indeed this article was in the Creed of the Church of Aquileia , which Ruffinus expounded ; and also in some Arian Creeds , before the death of St. Austin , but not received generally till after his death , as is said before , and therefore I think it very probable , that as other heresies occasioned other new articles to be added ( as is shew'n ) so this Arabick heresie occasioned this article of descent .

Now that it may appear , that errours , heresies , and sects were the causes of , not onely new articles , but of a multiplying of new Symbols , Confessions and Creeds , the Fathers and Histories do evidently declare ; for in the dayes of Constantius , and also of Valens , both Arian Emperors , when every Sect of Religion was tolerated except onely the Orthodox , and they onely were persecuted , whereof St. Basil complained , who Basil . Epist. 38. n. 42. then lived and suffered affronts , Occlusa sunt ora piorum , reserata est quaelibet blasphema tingua ; ( i. ) All pious men are silenced , and any blasphemer may open his mouth and prattle . In these very times , new Creeds did exceedingly encrease and multiply ; insomuch , that St. Hilarie , who then lived , thus complained of them , Hil. advers. Const. lib. 3. p. 277. Scribendae , & innovandae fidei usus in olevit . — Secundum annos scribitur — miserabile est tot nunc fides quot voluntates , &c. — annuas , & menstraus de Deo fides decernimus ; ( i. ) Now a fashion is brought in of writing and innovating Creeds ; now faith is subservient to the times , rather then according to the Gospel , and Creeds are dated with the note of the year , and ( which is lamentable ) there are as many Creeds as are several minds , we have yearly , and monethly new Creeds decreed . And Socrates writing of the same times , calls those Soc. l. 2. c. 32. multituder of Creeds a labyrinth , and observeth no lesse then nine new Creeds published in one Emperors dayes ; insomuch that some of them for distinction , were dated not onely with the name of the then Emperor , but also with the names of the Consuls of that year . The same Socrates also setteth this mark upon Soc. l. 2. c. 29. those times , That then , Religion was most weak , when so many Religions were afoot ; and Erasmus setteth Erasm . de rat . Relig. this brand upon those perfidious Arian times , Vbi coepit esse minus fidei — mox increvit symbolorum numerus ; ( i. ) The lesse Faith , the more Creeds ; as Lipsius Lips . de Const. in praefat. also observed of these later times , Nullum saculum feracius Religionum , steril us pietatis , ( i. ) Never more Religions , nor lesse godlinesse .

Thus may the Reader perceive the reason both why so many new Creeds were stamped , and why so many new articles were added to the first Creed , and particularly , that to assert the immortality of Christs soul , and so consequently of every mans soul , the article of Christs descending into Hades , or hell , was with others , added to the old Creed .

CHAP. XI . What the word Hades signifies , which we translate Hell , that the place and condition of soules departed is unknown ; of the visions of S. Hierome , and Curina , and the apparition of Irene deceased .

IF it be examined what the meaning of those words in the Creed is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it will appear that they signifie no more then that the soul of Christ ( during its separation from his body ) was existent in such an invisible state , place and Condition , as the soules of other dead men were : but where and how it was , I think all the Philosophers , and Theologs in the world cannot by their reading certainly determine , and yet these are the very same words which are used in Scripture , Act. 2. 27. for this word Hades signifies Invisible , Act. 2. 27. Psal. 16. 10. and is a word which the heathens used , to signifie that the soules of men deceased , as they are truly and really existent , so that the place and condition of them was unknown and invisible ; and although this word was used by heathens , and with some mixture also of fabulosity , yet the Scripture retained it , to countenance so much of it as was true . Our English tongue is I think defective in translating this , and some other a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 words ; for Hades in heathen Writers signified as well a good , and joyful condition of soules departed , as a sad , and woful state : and I have heard that Mr. Broughton reported , that he had seen the Lords Prayers in an ancient Greek Manuscript , which began thus * * Archbish. of Armach. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 if this be true then Hades must there , signifie 〈◊〉 . But our English word Hell , is ever with us taken in the worse sense , but yet so it signifies a state of 〈◊〉 , and permanency of the soul a● neither ●y●●● 〈◊〉 The Ancient Fathers as they did generally , and dogmatically teach the Immortalitie of man's soul . 〈◊〉 did they as generally teach the doctrine of 〈◊〉 descending into Hades , but as they could not tell us certainly the condition of other mens soules no more could they assure us of the place , and condition of 〈…〉 Christs soul , though some of them ventured very far and yet much differing one with another for that saying , 〈…〉 . Epist. 〈◊〉 ● . 30. Psal. 24. 7. Lift up your 〈◊〉 , 〈◊〉 gave ] is expounded of Christs ascending into heaven by Eusebius , and ᶜ Hierom , and d d Theod. 〈◊〉 . incons●●n 1● The 〈◊〉 , and 〈◊〉 . But the very same words are also expounded of his descent into hell by e e Epiph. Ser Mag. Sab n 32. Epiphanius , and also by f f Chrys. Ser. de P●nt n. 49. ●●●●m . quod Christus Deus . n. 52. Chrysostome in another place , so that he expounds the same words both wayes . I am therefore perswaded that God hath purposely ( for reasons best known to his Divine wisdom ) concealed from us mortals the state of souls departed , because I find in Scripture that d●yers have risen from the dead , but ●●●nd not that they ever made any discovery of that unknown land ; no not Lazarus who was dead foure dayes ; and though he lived 3● years Epiph hae . 6● 2. Cor. 12. 2. after his resurrection , as Epiphanius writeth nor St. Paul , though he died not , yet was rapt into the 〈◊〉 heaven , and tels us that he heard words which is not lawful for a man to utter : and though he also lived more then 14 years after yet neither of them revealed it , though the knowledge of it ever was , and ●●●ll is very much desired , and it was the wish of 〈◊〉 Eras . ad Theol. Parisiens . ●● 22. Cle. Ro. in Recog. princip Vtinam Paulus 〈◊〉 ruisset qualitèr extent animae , 〈◊〉 à corpore , & ubinum extent . ( i. ) I wish St. Paul was declared in what place , and condision souls departed 〈◊〉 . And this was an old currositie ; for we read in 〈◊〉 , that before his conversion , he was very desirous to kuow something of the souls immortality and for himself confesteth ) often thought to imploy some 〈◊〉 to raise dead a mans soul , that so he might be informed ; J●st . apol. 2. ● . ●● . and after him Justin Martyr laboureth to prove , that mens souls are immortal , because ( as he thought ) Conjurers used to raise the souls of dead men : and in the raigne of the Emp. Caligula , one Canius a worthy man , was playing at tables when a Warrant came for his execution , Sen. de Tranq. c. 14. so he took leave of his play-follows , and promised them that ( if after death he could ) he would appear to them , and certifie them of the affairs of the other World , as Seneca relates , but we find not that he ever returned from the dead , and though we read in the Ecclesiastical histories that Irene , the daughter of Ruf. l. 1. c. 5. Soc. l. 1. c. 8. Bishop Spiridion , ( who was a member of the Nic●ne Council ) having in her custody in her life-time a rich jewel , which was left with her in trust , and that she having hid it ▪ died , and did not discover the place where she had laid it , so that the owner demanded it of her father , with bitter menacing words , charging him with fraud . The holy man went in the bitternesse of his soul , to his dead daughters Sepulchre , and there prayed that the truth might be made known , and presently he saw an apparition of his said daughter , which revealed the place where the jewel was hid , and there it was found , yet no tidings from the other World are mentioned . I know not why I may not think , that this apparition was a good Angel in the shape of Ir●n● ( for why may not good Angels appear in the femal shapes , as well as an evil Angel appeared in the likenesse of Samuel ? ) It is a strange story , that 1. Sam. 2● . Hier. Epist. 53. c. 13. n. 5. St. Hierom tels of himself , in his trav●l toward Jerusalem , he fell into a fever , and to mens thinking was dead , and was laid out , and burial was prepared for him ; during this time of his seeming death , he thought he was brought before a judgement-seat , and by sentence of the judge was greivously scourged for reading secular books , but at the request of them that stood about the Judge , he was released , and dismissed , and so presently returned to his life , and senses , and found his eyes full of teares , and his shoulders black and blew and sore , as if they had bin beaten , so that himself knew not what to thinke of it , whether it were an extasie , a rapture , or a real emigration of his soul , for he saith , t' was more then a sleep and dream . It was a divine monition no doubt , by a kind of vision , to ingage him more earnestly in divine studies , as himself confesseth it did ; but what ever it was , yet we are never the wiser concerning dead mens souls and their state , such another story doth St. Austin tell of Aug. de Cura pro Mort. c. 13. one Curina , who lay as dead for some dayes but returning to his senses , tels them that in this trance he was certified , that the Messenger which was sent to fetch his soul , mistook him for another man of the same name , hi● neer neighbour , and indeed it was found that at the same moment , wherein this Curina was restored to life , the other Curina died : yet neither the dead , which come to the living , nor the living which ( as they imagined ) went to the dead , and returned again , have yet informed us of the other World .

CHAP. XII . A digressive Censure of St. Hierome's an● Curina's Visions , how they might be presented ; and of Exstasies , Raptures or Trances , both from God , and from the Devil .

By the way it will not be amisse to digresse a little , and discourse how , and in what manner these apparitions , and visions probably were shewed to St. Hierome , and also to other holy men ; for I do not believe that their soules were then really departed , and totally separated from their bodies : but I think they were taken in an exstasie , or trance , such as we read of , Act. 10. 10. for when the vision of the sheet was presented to the soul or mind of St. Peter , the word there used is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and so again when Christ shewed himself to St. Paul in the Temple , Act. 22. 17. he was in a trance , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Now an exstasie or trance is as St. Austin describes it , Cum abripitur animi intentio Aug. de Gen. ad l●t . l. 12. c. 6. Ibid. c. 21. n. 69. à sensibus , ( i. ) When our soul is elevated , and taken off from the use , and management of our bodily senses , and is actuated & inlightened by the Spirit of God , or some Angel . So the same Father saith again , Bono Spiri●u assumitur anima hominis , cum in somnis futura videt — sic A●gelus apparet Joseph in somnis ; ( i. ) When in our sleep things to come are revealed to us , our soul is taken , and informed by some good spirit ; as Joseph was by an Angel , Matth 2. 13. And so also Prosper saith , Ecstasis est cum mens aliqua inspiratime assumitur : ( i. ) An Ecstasie is when Prosper in Psal. 115. n 46. our soul is wholly taken up and imployed by some inspration : And St. Bisil saith , That when we read that the Basil . in Ps. 28. hom. 5. Word of the Lo●d came to the Prophets , we are not t● think so grosly , as if God uttered vocal , and audible sounds , or words to them ; but that he informed , and instructed their soules by a more divine way of illumination , though something like ; as we in our ordinary dreams do imagine we hear voices , and discourses of men , and see our friends , or such like , when they are but the imaginations of our brain . St. Austin Aug. Epist. 101. doth very fitly resemble them thus , Non erant voces corpor●ae ex●rinsecùs , sed quales apud nos tacitè trans●urrimus memori●●r , vel can●ando ; i. e. When the Word of the Lord came to a Prophet , it was not any outward corporeal voice , but in such a way as we use , when silently in our minds , and by our memories , we discourse with our selves inwardly , as in running over a businesse , or an Oration , or a song , which men usually do onely by thoughts , though our tongue never move ; and just so doth the holy Po●t Prudentius describe St. Prudent . in hamartig . p. 187. John's Revelation :

Corporeus Johannes adhuc , nec carne solutus Secedenie anima , non discedente videba● .

St. John saw the Revelation , when his soul was not out of his body , but retired to it self , from the use ●o the body : and St. Basil tells us , Si nos viveremus animâ Basil . hom. Divers . 3. n. 11. nudâ — sine carnis velamentis , cogitationes cognosceremus ▪ nunc verbis opus est : ( i. ) When our soules have put off the garments of our flesh , then they shall understand one another by thoughts , as now men do by words . And St. Austin is of the same judgment , Tunc patebunt Aug. de Civ . l. 22. c. 29. cogitationes invicem ; ( i. ) That our pure spirits shall perceive , and converse with one another by thoughts .

Now when our soules are so ecstatically retired from our bodies , as that they do not so much as contemplate the Phantasmes as their object , then are they in a fit posture to converse with the Divine Spirit of God , or those immaterial and heavenly spirits , the holy Angels ; and when our soules are so elevated , then such visions or revelations as are presented to our minds , are as evident to us , as if they had been sensibly presented to our eyes , or eares : and thus St. Hierom● Hier , proaem . in Esai . n. 33. saith , That the holy Prophets were instructed in their Prophecies by God , in such c●st●sies , and by Angels also : for that which we read , Zach. 2. 3. The Angel that talked with me ; in St. Hier. it is thus read , Angelus qui loquebatur in me , ( i. ) The Angel which sp●ke in me : and Ter●ullian saith , Ecstasis est qua Prophe●ia Constat ; i. e. Tertul. de anima . c. 21. Proph●cie doth consist in ecstasie ; and in the Primitive times of the Church before the ordinary gift of Prophetical Revelations was ceased . St. Cyprian tells us , Impletur apud nos Spiritu sancto puerorum innocens Cyp. l. 3. Epist. 14. n. 71. aetas , quae , in ecstasi vidit oculis , & audit : & loquitur ea quibus nos Dominus monere dignatur : ( i. ) With us , children in their innocent age , see and hear in ecstasies , and declare to us su●h things as God doth vouchsase to admonish us of : and St. Austin do●bteth not to call that Aug. de Gen. cap. 5. l. 6. wonderful sleep of Adam when the rib was taken out of him , an ecstasie , or divine ●apture , Deus misit ecstasin in Adam — evigilab●● plenus Prophetiae , — inirans in curiam angelo●um ; i. e. God sent an ecstasie upon Adam — he awaked full of Prophecy — entring into the Court of angels , and therefore Origen reckons Orig. in Cant. ho. 2. Adam amongst the Prophets .

Now when such ecstasies were brought upon men by God or good Angels from him , the person so illuminated was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but if evil Angels invaded , 2 Tim. 3. 16. and actuated mens minds , then their ejaculations were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ethusiasmes , because they proceeded from Satan the heathens god ; by which spirit the Oracles of the heathens gave answers in Pythonists , and that spirit it was which spake in men possessed with an evil spirit , so that many times when the Priest was in an extatical fury or madnesse , he knew not what the evil spirit spake in him or her ; just as men possessed did not know what they said or did , such persons were by the Church called ●nerg●men● , & daemoni●●● , that is , such as were acted and wrought upon by evil spirits ; and therefore Tertullian translates this Tert. de anima . c. 21. word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , amentia , madnesse they knowing no more what they said , then that Serpent , in which the devil spake , when he tempted Eve .

For whereas the Spirit of God in divine exstasies did wonderfully enlighten holy Prophets , who were therefore called Videntes , ( i. ) Se●rs ; contrarily the spirit of Satan did mostly darken the minds of his Prophets , and Demoniacks , so that they perceived nothing of what their lips uttered ; and therefore Justin Martyr said of Justin . lib. 1. ext. n. 6. such , Sibylla non intelligunt quae dicunt , ( i. ) These Proph●●●sses do not understand what themselves proph●sie : and Origen saith , Pythia furit , nec sui compos est , dum promit Orig. cont. Cels . l. 7. n. 36. 〈◊〉 , ( i. ) The Pythonisse is mad , when she uttereth the Oracl●s : and therefore such are commonly called Arrep●i●i● , men forcibly snatcht , and used but as an instrument by the evil spirit : and the same Orig●n tells Orig. Peri ▪ Arc. l. 3. c. 3. Hier. in vita Hilarion . n. 10. us , that Magicians would cause young Children to pronounce Poems which they never learned : and St. Hierome writes of one Orionus a Demoniack , in whom the evil spirit spake with many several voices at the same time .

This is sufficient to shew in what manner those extatical apparitions , probably might be presented to mens soules , and also may be an argument of the soules sepa●ability , because by this we perceive , it may have operations which do not at all depend upon the body : and in all these revelations , and intercourses with Angels good and bad , we cannot receive any certain intelligence , what the state of the other world is .

CHAP. XIII . Of the apparitions of the dead ; and that they are not the soules of men deceased , but other spirits assuming their shapes .

ALthough the known Inhabitants of both parts of the other Wo●ld , ( I mean the holy Angels , and the infernal spitits ) have oftentimes appeared to , and conversed with mortal men , yet still we are ignorant of the affaires both of the City of God , and also of the infernal Sodome ; howbeit those spirits have shewed themselves in plausible shapes of men , and of our friends and kindred , and not in such terrible apparitions , as might deter men from any converse with them : for the Scripture declareth , that God and good Angels have appeared in shapes of men , and that evil An●els have also appeared so , as to S●ul in the likenesse of Samuel , and also to Christ in his temptation : for , no doubt , Satan conversed with him in the similitude of a man ; and the Ecclesi●stical Writers asfirm the same . Tertullian tells us , that in the Tert. de anima , c. 57. exorcism●s which the Church in his time used over men possessed with unclean spirits , the spirit would say , Se esse aliquem p●rentum , aut bestiarium aut talem gladiatorem defunctum , (i) That they w●re some of their forefathers ▪ or some beast-master , or such a fencer deceased : and again he saith , that it was usual with Magicians Ibid. to tell men , that the spirits which they raised , were the soules of dead men , and that they could raise the soules of the holy Prophets from the dead . The like is also observed by St. Chrysostome , that when evil spirits appeared Chrys. Ser. 2. de Laz. n. 〈◊〉 unto men , they used to say , Monachi illius sum anima , — sed non c●edo , quia daemones dicunt , ( i. ) I am the soul of such a Monk deceased , but I do not believe it , because the Devil said so : and again he saith , That Idem ibid. the Devil perswaded Conjurers and witches to murther some young men , making them believe that the soules of those whom they murthered should become familiar spirits , and be at the command of those Conju●●rs to serve them , and fulfill their comm●nds ; and in later times , Johannes Wier . de praestig . l. 1. c. 15. Wierus writ●s , that to satisfie the curiosity of the Emperour Maximil●an the fi●st , about the year of ou● Lord 1500 ▪ a certain Magician in his Court raised spirits representing the shapes of Hector , Achi●es , and David , which visibly ap●●a●ed ●n the presence of the ●●id Emperour . Many more such instances may be alledged out of Wri●ers of approved credit ; but these may suffice to inform us , that althou●h many have com● to us from the other world , yet none have given us intelligence of the state of things there ; for although those apparitions good and bad have entertained discourse with men ; as with Saul , and with the blessed Virgin , yet of this particular they have been silent ; and for this reason perhaps Poets called such apparitions and gh●sts , Silen●●s umbras , and therefore they had a pretty fiction , that such spirits as returned to this life from the dead , first drank of the a a Virg. Aen. 6. L●●hean River , to signifie , that they were so silent of those affaires , as if they had forgot what their condition was in the other world , because either they would not , or could not relate the st●●y of it ; even in the holy Scripture , the place of the dead is called the Land of forge●fulnesse ; and that Psal. 88. 12. which the Latine reads , Anima mea habi●asset in infe●no . — & q●i d●scendun● in insernum , our English Translation reads , Psal. 94. 17. My soul had almost dwelt in silen●e — and ●hey that go down in●o silence ; for this Psal. 115. 17. reason as I suppose , Necromancie , or consulting with the dead , is forb●dden by God ▪ Deu● . 18. 11. not that we should think the dead can at their own pleasure ; or at the desire of the living return to us without the special di●pensation and appointment of God ; for St. Austi● ass●●●d himself , that if it were in the power of Aug. de Cur. pro Mort. c. 13. soules departed to come and converse with mortals , his holy and most loving mother d●ceased , who followed h●m by Sea and Land in her life , would nor have been so long absent f●om him , but would have come and administred comfort to him among his man old sorrowes , and so he concludes out of the 27 ▪ Psal. My fa●her , and my mother have fors●ke● me . But b●cause Psal. 27. 10. God having d●termined to conceal from us the state of the dead , and because men should not delude th●mselves , nor be deluded by Satan , by conversing with Devils when they were raised in the shapes of men departed this life , therefore Necromancy is forbidden ; and indeed as Origen hath well noted upon that Law Orig. ho. 7 ▪ in Esai . 22. that they that enquire of the dead ; A daemonihus quaerunt , qui mo●tui sun● D●o , ( i. ) N●cromancers that enqu●re of the dead , do consult with Devils , who are dead to God .

CHAP. XIV . That the Commemoration of the dead in the prayers of the Church was intended principally to set forth the Immortality of their soules .

IF it be enquired to what end , or purpose the ancient Church set up that custome of praying for the soules of men departed , it will appear that the chief motive hereunto , was to declare the Churches assured belief , that the soules of men survived after this life was ended , and conrinued in a state of Immortal●ty : for it cannot appear clearly that the Church had any precept for it , or any example in the Scripture , and so much is acknowledged by Epiphanius when he wrote against that Aërius who separated from the Church , partly because he disliked the custome of praying for the dead ; ( and cheifly because Eustatius , was preferred to the Bishoprick before A● ius ) I say Epiphanius Epiph. haer. 75. confesseth , that the Church performed those rites to the dead , Tradi●ione à patribus accep●ā ▪ ( i. ) because the ancient Fathers did so before his time , and from them the Church received that custome ; for saith he , Quis poterit Ib. n. 22. statutum matris disso●●●re , aut legem pa●ris ? ( i. ) Who can dissolve the statutes of the Church our Mother , or the laws of the Fathers ? and it cannot appear to us what benefit the dead receive by the prayers of the living , nor hath the ancient Church fully satisfied us herein , for St. Ambrose prayed for the deceased Emperor Theodosius , Ambr. de obit Theod. n. 47. whom he then beleeved to be in lumine , & San●torum ●●tu ; ( i. ) that he was in the light of God , and company of Saints , and St. Austin prayed thus for his godly Aug. Confes . l. 9. c. 13. Mother deceased , Pro peccatis matris mea deprecor te Deus — demit●e illi debita sua , &c. ( i. ) I beseech thee , O God , for the sins of my Mother , that thou wouldst forgive her , and yet immediatly he saith , Credo jam feceris quod rogo . (i) I beleeve thou hast alread●y done what I now pray for . Notwithstanding the Church did so pray , and Epiphanius gives this reason why the names of the dead were Epiph. hae . 75. mentioned in the Church-prayers : Quia hoc magis fuerit utile , quid commodius ? — quod credunt praesentes , quòd bi qui decesserunt , vivunt , & non sunt nulli ? ( i. ) What can be more profitable to the living , then to be assured that the dead persons commemorated , do still live , and that they are not annihilated ? So we see the Church had other reasons , which moved them so to commemorate the dead , though the deceased received no benefit thereby . As , 1. To commend unto the living , and in their mindes to preserve the wholesom doctrine of our Souls immortality . 2. Their prayers did challenge the performance of Gods promises , to those deceased , who had lived , and died in the Lord , as is declared , Rev. 14. 13. Blessed are the dead that dye in the Lord , saith the Spirit . 3. For the co●solation of the living , the Priest declared , that the sins of such holy men which had lived , and died in the faith of Christ , were forgiven . 4. The Church gave thanks for their departure to rest , as acknowledging the mercy of God , by which they were saved , and not by their own merits . Some Divines think that when St. Paul prayed for Onesiphorus , The Lord grant unto him , that he , may find mercy of the Lord in that day , 2 Tim. 1. 18. that Onesiphorus was at that time dead , because in the end of the Epistle , in the salutations there is no mention of Onesiphorus , but of his familie only , 2 Tim. 4. 19.

And because there is no state or condition of men in this life , though never so sinful , which excludeth them from the benefit of being prayed for , therefore some Expositors have thought that when St. John said , There is a sin unto death , I do not say he shall pray for it , 1 Joh 5. 16. his meaning is , that such an one who liveth and dieth in a soul-destroying sin , ( such as shall in this book afterwards be discovered ) without repentance , for such a mans prayers are unprofitable , and vaine , not excluding others that die in the Lord , to be commemorated in the prayers of the living , as Onesiphorus before mentioned , and in that sense , as is before said , and this is St. Heromes exposition in his objurgatory Hier 10. 9. Epiad Evang. Epistle to Evangius , ( if it be his own ) and so also saith the interlineal glosse with Lyra.

St. Austin being hard put to it to give an account ▪ why the Church prayed for the dead , and what benefit the dead had by the prayers of the living , by the questions of Dulcitius , and Paulinus , confesseth most inge Aug. lib. de Cur promort● c. 1. nuously , that the dead can have no benefit at all by our prayers here , except by their good life they were capable of good before their death : and again he saith , Because the Church knoweth not unto what dead men , Aug. ib. c. 17. her prayers are profitable , therefore she prayeth pro omnibus regeneratis , ( i. ) for all the regenerate , that none may be omitted .

CHAP. XV. That the Fathers did not beleeve , that Souls departed were insensible , as if they were dead , or asleep , because the Saints departed do pray for the Church Militant , as the Fathers thought .

HAving shewed before what the Church Militant did here below , for the Triumphant part above : it would now be considered , what the Triumphant Church above , doth for us that are on earth , in the judgement of the Fathers .

The ancient Church were so far from thinking that our souls died with our bodies , that they affirme , and verily beleeve , that the souls of holy men departed , and being in rest , did pray for the Church on earth ; for so St. Hierom tels us , the Saints deceased pray for the living ; Hier. Epist. 53. n. 17. for they that had so much charity on earth , as to pray even for their enemies and persecutors , much more will they now in heaven , pray for the Church . St. Paul is not lesse charitable after his departure , then he was before , and so he wished Heliodor●● , that if he died before Hier. Eipst . 1. n. 1. Hierom , to pray for him when he was in heaven ; so likewise he desireth a a Id. Epist. 27. n. 7. & Principia , and b b Id. Epist. exeg . 140. n. 30 Paula to remember him when they are in heaven . And St. Ambrose professeth , c c Amb. de fide & Resur . n. 30. That he expecteth the intercession of his brother Satyrus deceased , for the speedier deliverance out of the miseries of this life , and that he hoped the godly Emperour d d Id. de Obit . Theod. n. 47. Theodosius departed , did yet pray to God for his surviving Children , and that the dead Emperor e e Id. de Obit . Valent. n. 46. Gratian , did pray for his brother Valentinian . Of the same Judgment is St. Chrysostom ; f f Chrys. ser. de uno Legisl . to . 6. n. 55. for he doubteth not to affirm , that the Martyrs , and Prophets , & Apostles deceased , do actually pray for the living : and before him St. Cyprian in his life-time contracted with Cornelius , g g Cyp. l. 1. Epist. 1. Qui prior è vita discesserit , oret pro sratribus ; ( i. ) That which of them should first dye , must pray for the survivers : and in an Epistle written to some Martyrs who were very speedily to suffer death for Christ , he desireth † Cyp. ad Marty . n. 98. Naz. Orat. 24. them to be mindful of him when they were in the honour of Martyrs , with the Lord. Greg. Naz. tells us , that Athanasius though deceased , yet ( as he was perswaded ) did still help and assist the Church ; and that his friend St. Basil deceased , and now in heaven , yet Naz. Orat. 20. even there poured out prayers for the people . And of his reverend old father deceased , who had been a long time Bishop of Nazianzum , he saith , That he doubteth Id. Orat. 19. not , but though he were in heaven , yet the same Pastoral care which he had on earth , remaineth still with him ; and now that he is approached nearer to God , he doth more good for that flock by his prayers in heaven , then he could do by his doctrine on earth .

This is enough to shew what the Fathers thought of the Immortality of the soules of men ; and the same opinion was so generally received of Christian people in those dayes , that , as St. Chrysostome reporteth , they Chrys. Ser. 4. de Laz. n. 42. would commonly boast , that they should find great friends and assistants in the other life , because they had many pious friends gone before them ; one would say , My father was a Martyr ; and another , My Grandfather was a Bishop ; and a third , Such and such a holy man was my dear friend on earth , therefore we shall find friends in the other world ; Thus far St. Chrysostome . Notwithstanding all , this that hath been said , of which this Commenter cannot be ignorant , yet against all this evidence , he denyes the Immortality of the Soul : Like another Vrbicus Potentinus , an heretick , to whom Athanasius thus writeth , O Potentine , adversus Scripturas Athan. cont . Poten . n. 30. divinas , vel totum mundum , tu solus sentis ; ( i. ) Potentinus held an opinion heretical against the holy Scriptures , and also against the whole world .

CHAP. XVI . Of the departure of our soules from our bodies , and the Conductors or leaders of them to the other world ; and of the places or mansions of dead mens soules .

IN the last place it will not be amisse to set down what the Scriptures , and the Ancient Fathers have said concerning the departures , and mansion-places of dead mens soules , which will be also a strong argument against the Epicurean doctrine of this Commentary .

The Angels in Scripture are called ministring spirits — to the heires of salvation , Heb. 1. 14. their charge is to keep such in all their wayes , Psal. 91. 11. therefore as Angels conducted Peter out of prison , Act. 12. 7. and Lot out of Sodom , Gen. 19. 16. so likewise Angels are imployed ( no doubt ) in the conveying , and placing , and settling departed soules in such mansions as are by God appointed for them : for so the Scripture declareth in the Parable of the begger , which for substance is indeed but parabolical ; yet for the Circumstance of the conducters of his soul , the persons are really set forth , so as is usual in the passage of other mens soules , even as the burial of the rich man is mentioned , because it was the common custom of other rich men to be buried . It is therefore said , The begger dyed , and was carried by the Angels into Abraham's bosome , Luk 16. 22. And of another sort of Angels conducting soules , it is said , Thou fool , this night shall they take ●●y soul from thee , Luk. 12. 20. So of the place , or mansion of a blessed soul it is said , it was carried into Abraham's bosome ; and This day shal● thou be with me in Paradise , Luk. 23. 43. but of the mansion of a reprobate soul it is said , that it was placed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( i. ) a place secret , hidden , invisible , and of torment ; this is the summe of what we find in Scripture for the present condition of soules departed , untill the last judgment .

And of the last Judgment it is also said , The Angels shall gather his Elect — from one end of heaven to the other , Matth. 24. 31. In correspondence to these overtures of Scripture , the Church-Writers have set down at large their expositions , and opinions , both for the several sorts of Conductors , and also for the distinct mansion-places of the soules of Pious , and of Impious Just. quaest. n. 31. men . First , Justin Martyr saith , Animae hominüm ducu●tur ad condigna loca ab angelis ubi servantur usque ad resurrectionem , ( i. ) The soules of men are conducted by Angels to convenient mansions , and there are kept untill the resurrection : and we read in the Constitutions of Clemens , that the Church in the office of the godly deceased , Clem. Const. l. 8. c. 47. prayed thus , Deus Collocet ●um in region● piorum , — Angelos placidos ei constitute , ( i. ) That God would place them in the region of the godly , and appoint them gentle Angels : and Iren●●s saith , Discipulorum animae Iren. l. 5. prope finem . abibunt in invisibilem Lo●um , definitum eis à Deo , & ibi usque ad resurrectionem ●ommorabuntur : ( i. ) The soules of Christians shall go into a place invisible , appointed by God , and there abide untill the resurrection . St. Hierom Hier. Epist. 25. n. 26. saith , Mo●tuos nos , Angelorum turba co●itatur , when we are dead , a multitude of Angels accompanieth us . And again he saith of the Martyrs soules , against Vigilantius , Hier. cont . Vigil . to . 2. p. 159. Senatoriae dignitatis sunt , ut no● inter homicidas , teterrimo carcere , sed liberâ honest●que custodid — vecluduntur , ( i. ) The soules of Martyrs are not committed to dark prisons , as men-slayers are , but like unto Sena●ors , they are placed in a free and honourable Custody : and this also is the doctrine of St. Chrysosto● , † † Chrys. hom. in laud. Mart. to . 1. Martyres in caelum ascendun● Angelis comitantibus , ( i. ) The soules of Martyrs ascend into heaven , accompanied with Angels ; but of the soules of the reprobate he saith , Malorum animae Chrys. de Laz. Ser. 2. to . 5. n. 41. Atha . de Virgin . n. 24. Basil . exhort . ad bapt. hom. n. 14. Macar . hom. 22. à metuendis vir●utibus repetuntur , sun●que doctores viae , ( i. ) The so●les of evil men are taken and conducted by terrible and aff●ighting powers : which also Athanasius calls Inclementes angelos , ( i. ) Churlish and unkind angels : and of them St. Basil saith , Veniet angelus tristis , & animam tuam rapiet ad Tartara , ( i. ) A sad d●smal angel will seize on thy soul , and convey it to hell : and the same is yet more particularly set forth by Mac●●ius of Egypt , Cum animapeccatirea , è corpore exierit , accedunt Chori daemonum , & sinist●i angeli , &c. & animam ad partes suas trahunt● when a guil●y soul deparieth , troops of evil , and unhappy angels drag it to their ownquarters . These are the Messengers which are sent for mens soules , some terrible , and feared ; others of pleasant appearance , and desired ; the slight apprehension of this truth , and such Messengers , hath occasioned men to fansie , and to paint a meager raw-bon'd thing with a dart , to be the summoner of mens soules to the other world ; which of these several ●orts of Angels is true ?

Now whatsoever common , or distinct and severall mansions there are for pious soules respectively correspondent to their qualities and demeanures on earth ; and so likewise for impious soules in their severall degrees , as they are in bundles gathered , which L●ctantius Lact. de Div. Cult. c. 21. n. 25. Aug. de Dulc. quaest. n. 89. qu. 2. calls , Communis custodia , i. e. their common lodge : and St. Austin , Abdita receptacula , ( i. ) Secret receptacles ; and the Scripture calleth them ▪ The spirits in prison , 1 Pet. 3. 19. yet the Ancient Church did , as we do , reduce all those mansions to these two appellations of heaven and hell : * * Ath. de Incarnat . n. 23. although there may be several different mansions in hell for the damned , as well as we read of the blessed in heaven , Joh. 14. 2. In my Fathers house are many mansions .

CHAP. XVII . Of the blasphemies contained in the Commentary against the Godhead of Christ , and the Incarnation thereof , and his Redemption of man .

Good Reader , be 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 dei●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 immen●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 discou●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 ; M●● . 1. 21 ▪ )

7. That the Angels are equal to Christ for duration , C. 1. 10. p. 10. ( The ●ngel are creatures , Christ is their Creator , and therefore before them ▪ and of longer duration , à parte an●e , but if he mean that Angels are equal to him for duration , à parte ●●st onely , he hath said nothing to his own purpose ; for so soules of men , yea , and devils ●● 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 m●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 no●●e under Christ , but besides him , C. 2. 6. p. 23. ( What! Check by soul ? yet , Philip. 2. 1● . God hath pu● 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 h●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 Commente● ; 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 , will be unfolded .

CHAP. XVIII . The Conclusion of this first Book , with a friendly Caution to the Commenter .

BEfore I close up this Book , I desire the Commenter , who denyeth the Godhead of Christ , and the Works of Creation , and Redemption by him ; to lay to his heart that saying of St. Austin , Domine , qui In Vita Aug. pro Cor. lan● . lib. 3. c. 42. non amat te propter opus Creationis , dignus est inferno , quid dicam de to qui non amat te ●ropter Redemptionem ? ( i. ) Lord , he that doth not love thee for thy work of Creation , is worthy of hell , but what shall I say , of him that doth not love thee for the work of Redemption ? And when the same Father heard an heavenly voice saying unto Idem ibid. him , Augustine amas me ? Dic quantum amas me , ( i. ) Austin lovest thou me ? declare how much thou lovest me . This holy man returned answer , thus . Si ego Deus essem , & tu Augustinus , vellem fieri Augustinus , ut tu Deus fieres : ( i. ) If I were God , and thou wert Austin , I would desire to be Austin , that thou might'st be God . I do not marvel that he , which denieth the Godhead of his Saviour , doth labour to prove , and also earnestly desire that mens souls may die with their bodies , and more yet , that they may be for ever annihilated ; or ( if a resurrection , and judgment must needs be ) that hell-torments may continue but three dayes ; for although some School-men argue , that it is better to be in the state of eternal torment then to be annihilated , and so not be at all , yet I am sure the Scriptures , and Fathers speak otherwise , as of Judas , Matth. 26. 24. It had bin good for that man if he had not bin bo●ne . Then they shall say to the mountaines , Fall on us , Luk. 23. 30. And I doubt not but the devils , whose continuance is but Misera aeternitas , Aug. de Civ . l. 9. c. 13. Minut. Foel . p. 330. n. 102. as Austin speaks E●e●lasting misery , would willingly have an end of being , wish an end of torment . Minutius Foelix saith of some , Malunt extingui penitùs quam ad suppli●ia reparari ; i ▪ e. They would rather be for ever dead , then to be restored to a living torment : and Nazianzen saith , Optandum est impr●bis hominibus , igne Naz. Orat. 10. aeterno dignis , ut corpus ●orum proti●us extingueretur ; i. e. They that have earned eternal fi●e , may wish that they may never re●urn from death , — but — More perire serae , † † Idem poem . 14. n. 42. Prosp. i● Sent. 170. to be like the beasts that perish : because as the first death taketh mens soules from them against their wills : so the Second death , as Prosper saith , Animan nolentem tenet in corpore , ( i. ) In hell , the soules of the dam●ed shall be kept in their bodies , against their wills . I have read of one in despair , that wished that he had been a toad rather then a man ; and St. Amb●ose saith Ambr. ad virg. laps . n. 36. to such kind of men , Beatae vos serae , & volueres quibus nullus me●us est de inseris ; ( i. ) Happy are the silly beasts and birds , in whom there is no fear of hell : yea , some have been so affrighted with the thought of those infernal torments , that they feared to leave this present life : as Seneca reports of Mecaenas , a noble , but a very Sen. Epist. n. 17. voluptuous Heathen , that he wished , Deformitatem , debi●●tatem , crucem acu●am , modo vita prorogetur , ( i. ) That with continuance of this life , he would be content to suffer deformity , diseases , yea , and the sharp pain of the Crosse : and of such despairing men , St. Austin saith , Si Aug. de lib. arbit . l. 3. c. 6. quis dixerit , non esse quam me miserum esse mallem , respondebo menti●is ; If I should hear such a man say , I would rather dye , then live in this misery , I would give him the lie . Now I heartily wish , and pray that this Commenter may live to see , and revoke , and repent these blasphemies , because I am verily perswaded , that they are such , of which it is said in the Gospel , that he that so blasphemeth ( and therein liveth , and Matth. 12. 32. dyeth impenitent ) shall never be forgiven in this world , nor in the world to come ; of which I shall have occasion to speak at large hereafter .

Now that this first Book may not swell to the Readers too much tediousnesse , it shall here end ; for I am apprehensive by mine own reading of other mens Books , as they will be of mine ; and as Austin said of Aug. de fide . cont . Man . c. 24. his own , Ita ●ibri termino , reficitur lectoris intentio , sicut labor viatoris , hospitio ; ( i. ) The end of a book refresheth a weary Reader , as an Inne doth a weary Traveller .

L. Deo . FINIS ▪

THE Second Book .

Wherein is shewed , THAT JESVS CHRIST is the True , and Onely Supream , and most High GOD.

Qui stabilimenta fidei Christianae subvertere nititur ; Stantibus eis , ipse subvertitur . Aug. Cont. Julian . l. 6. c. 1. Qui fidem incertam habent , certam infidelitatem ostendunt . Athan. Cont. Arian . Orat. 1.

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 first Book transacted some of the lighter errours of this Commentary ; I now proceed to the weightier blasphemies therein contained , and particularly to that of the denial of the Divine nature , and eternal Godhead of Jesus Christ ; which I conceive to be that blasphemy , which the Scripture saith , shall never be forgiven . And because the diligent discussion thereof , will give a great light to the Mystery of our Saviour's Godhead ; I have resolved to make my entrance into that Discourse by handlingt this blasphemy , as it is described by three of the Evanglists , Matth. 12. 31. Mar. 3. 29. Luk. 12. 10. And because the Exposition of those places in my way , may ( perhaps ) to others seem new ( though in truth it is not so ) I do here humbly submit mine own opinions therein unto the Judgment of the Church , and her more Learned and grave Divines .

The GODHEAD OF Jesus Christ .

CHAP. I. Of divers doubts and difficulties concerning the sin against the holy Spirit , and divers opinions thereof .

IF this question be loosely , and negligently handled , what man can be found free from this sin ? for every sin against God may be called a sin against the holy Spirit ; because , as Athanasius Atha . de Commu . essent . p. 625. noteth , Contumelia unius Personae est blasphemia universae plenitudinis deitatis ; ( i. ) A Comumelie against any one Person in the Trinity is the blaspheming of the fulnesse of the Godhead .

But if you say , that by this sin is meant some particular sin or blasphemy onely against the third Person ; I ask , Did not Ananias and Sapphira thus sin ? Act. 5. 3. Why hath Satan filled thy heart to lie to the Holy Ghost ? Yet I think no sober Divine will pronounce Ananias Orig. in Eze. ho. 1. absolutely damned . Origen saith , Deus non punit bis — * * Idem in Ma● . Tract. 8. Ananias & Sapphira in hoc seculo recipiebant peccatum suum , ut mu●diores exirents ( i. ) God punished but once for once sinning — Ananias and Sapphira received the [ punishment ] of their sin in this world , that they might depart cleaner to the other world . The Jewes resisted the Holy Ghost , Act. 7. 51. and amongst them was St. Paul , Act. 8. 1. yet the holy Martyr S. Stephen prayed for them . Simon Magus so basely esteemed of the Holy Ghost , that he offered money for it ; yet St. Peter invited , and exhorted him to repentance , not despairing of his conversion : and the Church Primitive invited those hereticks to her Communion and fellowship , whose special heresie was the denying the Godhead of the Holy Ghost , as the a a Naz. Orat. 37. Eunomians and Macedonians , whom the Church did therefore call b b Sec. l. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( i. ) enemies of the Holy Ghost ; and those that did come in to the Church , she entertained , c. 35. and reconciled them , and pronounced Peace unto them .

If every particular offence against the third Person be indeed this unpardonable sin , what shall become of many Preachers , who , howbeit they be learned , and well-meaning men , yet many times they erre in delivering false glosses and expositions upon Scriptures : and Isychius saith , Qui aliena docent , in Spiritum bl●sphemant , Isych . in Levit. c. 10. — sic peccant qui Prophetarum dogmata non interpretantur ad intentionem Spiritûs ; ( i. ) They blaspheme the Spirit , who interpret doctrines of the Prophets otherwise then they int●nded . St. Austin saith , Donatistae Aug. Epist. 53. peccant in Spiritum , quia ●xufflant baptisma Catholicae Ecclesiae ; ( i. ) The Donatists sin against the Spirit , when they renounce the baptisme which they received in the Church-Catholick , because that baptisme was administred to them in the Name of the Holy Ghost ; and yet both Austin and the Church did perswade many of them to return to the Communion of the Church , and also entertained them : To quench the Spirit , 1 Thess. 5. 19. and to grieve the Spirit , Ephes. 4. 30. surely are sins against the Spirit ; the meaning is , c c Aug. de gen . l. 4. c. 9. Ne contrista eos in quibus est Spiritus ; ( i. ) Do not vexe , afflict , or grieve those in whom the Spirit of God is ; and yet how many have been , and still are quenched by afflictions and Prisons , lest the Spirit of truth in them should detect the foul practices of men ; nay , the holy Martyrs did pray for their very afflicters ; whereby it is evident , that they despaired not of the possibility of their Conversion , and Salvation .

Some expound this unpardonable sin to be when we resist the motions of Gods Spirit after we are enlightned , and so sin with knowledge stubbornly and rebelliously , because it is said , Heb. 6. 4. It is impossible fur those who were once enlightned , and have tasted of the heavenly gift , &c. if they fall away , to renue them again to repentance . Upon this place misunderstood , Novatus , and his Cathari grounded their heresie , that such as fell into sin after baptisme , could not be received into the Church , though they repented ; as we read in Epiphanius . Epiph. hae . 59. But did not David commit adultery and murther knowingly ? did not Peter deny Christ , not ignorantly , but timerously ? both of them after illumination ; but neither of them unpardonably . Do not the most holy Christians upon earth , even the Elect , and after regeneration , fall into grievous sins ? and such men as are called just , are said to fall seven times , Prov. 24. 16. for there is not found in any mortal man any such high degree of grace , as to preserve flesh and blood impeccable ; so that if this exposition were true , who shall be saved ? Christ saith , That servant which knew his Lords will and did it not , shall be beaten with many stripes ; which St. Austin thus expounds , Non sempiternam , Aug. in exp . Epist. ad Rom. n. 96. sed severiorem disciplinam significat ; ( i. ) It signifies a more severe , but not an eternal punishment .

You see the question concerning this sin growes very difficult ; and indeed it is as Athanasius calleth it , Athan. to . 3. p. 687 , 625. Tenebricosa , & p ofunda sententia , an intricate and profound sentence , but yet very advantagious to be r●ghtly understood , that so we may avoid it . The Lord give us understanding , by whose assistance , I will endeavour to unfold these two Questions : First , What particular sin that is , which is called the blasphemy against the holy Spirit : and , Secondly , Why that sin is especially said to be unpardorable .

CHAP. II. What the sin against the holy Spirit is , and ● Question . what is meant by blasphemy ?

TO blaspheme ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) is to speak ill of , to deprave , to defame , to speak against the Spirit of God , to traduce and asperse it opprobriously , as the Pharisees did , Matth. 12. for when Christ had cast out a Devil by the power of his Godhead , or Divine Spirit ; the Pharisees said it was done by the spirit of Beelzebub ; for what greater obloquie or blasphemy can be invented , then when God is called Devil ? The Pharisees knew that this wonderful work was done by some power in Christ , which was more then humane , and therefore they knew it must proceed either from God , or from the Devil , and therefore as St Hilarie noteth , Quia humanam infirmitatem haec Hilar. in Mat. Can. 12. tanta ejus opera excederent ▪ — & confiteri , Dei nollent — dicunt ex Beelzebub esse ; ( i. ) Because this work exceeded humane infirmity , and the proud Pharisees would not acknowledge it to be from God , therefore they said it was fr●m the devil . So in effect they called God , Beelzebub ; and Christ a Conjurer ; and this was a blasphemy in the highest degree .

This Pharisaical blasphemy spread far and near , both among Jewes and Heathens , and amongst these it was a common received errour , that Christ was a Magician , as Eusebius notes . There was ( in the first age after Euseb. de Demonst. l. 3. c. 2. Christ ) * * Hier. Epist. exeg . 62. Ambr. in symb . n. 21. Lact. de Instit. l. 5. c. 3. one Apollonius of Tyana , a notorious Magician , that did many strange feats ; amongst the rest , when he was convented before the Emperour Domitian in his Consistory , to be punished , presently he vanished out of sight : this Apollonius is by Hierocles in Eusebius compared with Christ , as being equal to him for miracles , insomuch that the Emperour † † Lamprid. in Alex. c. 7. Alexander Severus in his Lararium ▪ or house-Chappel , set up the image of this Magician , with the images of Abraham and Christ , and worshipped them all ; and some heathens ex●olled this Magician far above Christ , as we read in St. Austin ; and because in the dayes of Origen Aug. Epist. 4. some Egyptian Magicians , like Mountebanks , in the open Market-place , cured diseases , raised spirits , presented to their view Magical banquets , and seemed to release those that were possessed by devils : therefore Celsus said that Jesus performed his miracles by art Orig. Cont. Cels . lib. 1. n. 32. magick . I say seemed , onely , for we learn from our Saviour , that one devil is not cast out by another , and Satan is not divided against himself ; and although ( when ignorant people imploy one Witch to help them against another ) some present ease may seem to be procured ; yet indeed as Austin observeth , Non exit Aug. l. 83. quaest. qu. 79 ▪ n. 88. Satanas per infimas potestates , sed in intima regreditur , regnat in voluntale , corpori parcens ; ( i. ) Satan is not dispossessed by any infernal power , but retireth himself into the more inward parts of the possessed ; and though he spare the body , yet he ●yrannizeth more in the soul , and maketh his possession stronger . Because this is a dangerous apostasie , to seek to , or to attribute the work of God to him , therefore Christ used divers arguments against it , and so did the Ancient Fathers , Origen , Athan. Euseb. Austin , and others , which having but touched , I omit , to avoid digressions .

The greatest difficulty in this question , is , what our Saviour meant by the words , ( holy Spirit , or holy Ghost ) when he said , The blasphemy against the Holy Ghost shall not be forgiven : for the understanding whereof , I will lay down a few Considerations to the Reader , that from them he may gather the true meaning of that hard saying .

First , That in Christ there are two natures , 1. His Godhead or Divine nature , by which he is called God over all blessed for ever , Rom. 9. 5. 2. His humane nature , or manhood , made of the seed of David , according to the flesh , Rom. 1. 3. The first of these is called Forma Dei ; the second is called forma Servi , both are Philip. 2. 6 , 7. mentioned , Philip. 2. 6. Who being in the form of God ; thought it no robbery to be equal to God , but made himself of no reputation , and took upon him the form of a Servant .

Secondly , Consider , that there are two spirits in Christ ; 1. His soul or humane spirit , of which he saith , Father , into thy hands I commend my spirit , Luk. 23. 46. Secondly , his Divine Spirit , of which it is said , If any man have not the Spirit of Christ , he is noni of his , Rom. 8. 9.

Thirdly , that ( according to his two natures ) there are two filiations in Christ ; for , 1. He is called the Son of man , the son of David . 2. He is called the Son of God .

Fourthly , That ( according to those two natures , two spirits , and two sonships ) the Scripture mentioneth two kinds of blasphemies against Christ , th● one against him as he is the Son of man , and this is pardonable , Whosoever speaketh a word against the Son of man , it shall be forgiven him , Matth. 12. 32. The other unpardonable ; But ▪ Whosoever speaketh against the Holy Ghost , ●t shall not be forgiven him , Ibid.

Fifthly , That the appellation , Holy Spirit , in Scripture is taken two wayes ; 1. Pro deitate , & essentiae omnium personarum , Pa●ris , Filii , Spiritûs ▪ ( i. ) For the Godhead , or divinity of all the Persons , Father , Son , and Holy Ghost ; because all are one God , as Matth. 12. 28. & John 4. 24. 2. It is taken Personaliter ▪ ( i. ) properly for the third Person alone ; as , Baptizing them in the N●me of the Father , and of the Son , and of the Holy Ghost , Matth. 28. 19. and this distinction is acknowledged by divers late Divines of the Reformed Churches ; a a Polan . l. 3. c 6 Polanus , b b Bucan . l. 3. p ●● . Bucan ▪ c c Tilen. p. 141. Tilenus , and d d Melan. in loc. Com. de Spirit . Ph. Melanthon .

From these plain , and confessed Considerations , I extract these two Propositions .

1. That it is no inconvenience to affirm , That those words , ho●y Spirit , or Holy Ghost , in that place do signifie the Godhead of the second Person , Jesus Christ . 2. That to deny the Godhead of Jesus Christ , is that blasphemy which in the Gospel is said to be unpardonable : And this is my Conclusion ; which hereafter I hope I shall evidently demonstrate to the Readers satisfaction .

CHAP. III. That the Godhead of the Son is called Spirit , and holy Spirit : that the words Ghost and Spirit are of the same signification .

LEt it not seem strange that the appellation of one person is given to another , for as in this place the Godhead of the Son is called the holy Spirit ; so in another place the Godhead of the Son is called the Everlasting Father , Esa. 9. 6. For unto us a child is born , his Name shall be called wonderfull , couns●llour , the mighty God , the everlasting F●ther . In that he saith ( a child is born ) it must needs be meant of the Son of God , and the Son is called the everlasting Father , because he is God , for the Godhead of every person ( being but one in all ) is & may be called the everlasting Father : and so the holy Ghost is the everlasting Father also ; because the holy Ghost is God , and yet this doth not confound the three persons , or their severall and distinct pr●prieties and personalities ; for albeit every Person is the everlasting Father , in respect of men and of creatures , because all concurred in the creation , yet onely the first Person hath this Personall proprietie to be the Father of the s●cond Person , and so the Father of God , as the Son is the Father , respectu Creaturarum , ( i. ) in respect of the creatures ; so the first Person is Father of God and of Man , as that in the Poet ( if it were in the singular number ) might illustrate .

— Hominum sator , atque deorum , a a Virg. Aene. l. 1. so God the Father , is the Father of God the Son ; that is , the Father of the Person of the Son , but not the Father of the Godhead of the Son . b b Pater Personae , non essentiae ; Pater Filii , non deitatis . We in our Creed confess the Son to be God of God , that , is , God the Son , of God the Father , but we do not say , Deitas de deitate , Godhead of Godhead . Neither could the Son of God , call God the Father his Lord , and his God , but onely because the Person of the Son assumed the humane nature , and form of a servant , as St. Augustino hath observed upon that saying , Ps. 22. 10 Thou art my God from my mothers belly . ᶜ Pater est Deus & Dominus Filio , quia in eo est forma servi ; — De ventre matris Deus meus es tu . Ps. 22. 10. — Sed ant● omnia secula Pater est , ( i. ) The Father is the Lord and God of the Son , because the Son assumed the form af a servant ; therefore it is said in the Psalme , Thou art my God from my mothers belly , but the Father may be said to be his Father from eternitie .

As every Person is called a Father ( so as is said ) so also every Person is called Holy , because the Godhead is holy , and is in every Person ; and therefore it is said , holy Father , Joh. 17. 11. And thy holy child Ie●us , Acts 4. 27. as well as the third Person is called the holy Spirit , and all Persons together are so stiled , Holy , Holy , Holy , Esa. 6. 3. Revel. 4. 8. and yet the third Person hath a property and personality in holiness , not communicable . But now we must distinguish thus : Holyness in God is either the holyness of Nature , and so every Person is holy ; or holyness of Office , that is , to be a Sanctifier ; and thus it is the property of the third Person : for although the Father and the Son do sanctifie , yet they sanctifie mediately by the Spirit , but the Spirit sanctifieth immediately by himself , so that when sactification is said to be the work of the whole Trinity you must thus understand it . Pa●er est fons , Filius exemplar , Spiri●us impressor Sanct●●a●is , ( i. ) The Father is the Fountain , the Son is the Pattern , the Holy Ghost is the Stamper or Communicator of holyness in us and to us ; as the whole man is said to see , but he seeth onely by the eye .

Next ▪ I am to shew that every person is called Spirit : for John 4. 24. God is a Spirit , and every Person is God , and it is not you that speak , but the Spirit of my Father which speaketh in you , Matth 10 20 ▪ and the last Adam was made a quickning Spirit , 1 Cor ▪ 15 45 We see there is mention of the Spirit of the Father , & of the spirit of the Son ( for the last Adam , must needs be meant of Christ ) neither are these observations new but are the old Collections of the Primitive Church writers . St. Basil saith , d d Basil . cont . Euno . l. 3. Spiritus appellatio est communis tribus personis , ( i. ) The appellation of Spirit is communicable to the three Persons , and before him Tertullian saith , e e Tert. de Orat. c. 1. Iesus Christus est Spiritus Dei , ( i. ) Jesus Christ is the Spirit of God . Athan●sius speaketh more home , f f Atha . de Com. essen. 625. to . 3. D●●ta●●m verbi , Christus inse Spiritum sanctum vocat . ( i. ) Christ himself calleth his own Godhead , the holy Spirit : and St. Hi r●me doth also as punctually observe the same . g g Hier cont. Pala. l. 2. c. 6. n. 23. Spiri●us sanctus vocatur Spiritus I●su ; ( i. ) The holy Ghost is called the Spirit of Jesus .

Neither let the English Translation of these words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 trouble thee , because they are in some places translated holy Spirit , and in others holy Ghost , and sometimes they signifie onely the third Person , as Matth. 28. 19. But in another place they signifie the Spirit or Godhead of the second Person , as he breathed on them and s●ld , Receive the holy Ghost , John 20. 22. of which he also saith I am with you alwayes even to the end of the world , Matth. 28. 28. which is meant of the comfortable presence of his Godhead , by which Christ is said to dwell in our hearts : for so also the same word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when it signifieth the soul , or humane Spirit of Christ , it is sometimes translated Spirit , and other times Ghost as Luk. 23. 46. Father , into thy hands I commend my spirit , ( that is , my soul ) and having said thus , he gave up the Ghost , that is , his soul and life .

Now for as much as the Godhead of Christ , or God in Christ , is a Spirit , and also is holy , it may be truely said without any fallacy , both Logica●ly and Theologically , not onely disjunctively , but compositively and joyntly , the Godhead of Christ is an holy Spirit ; for of him it is said , Rom. 1. 4. that he was declared to be the Son of God , according to the Spirit of holyness , which surely is an holy Spirit , by which he is said to sanctifie the Church , Ephes. 5. 26. & Heb. 2. 11. & Heb. 13. 12. And to this St. Austine speaketh very pertinently and plainly , h h Aug. de Trin. l. 5. c. 11. n. 62. Quia Deus est Spiritus , potest dici Pater Spiritus , & Filius Spiritus , & Pater sanctus , & Filius sanctus , Trinitas potest appellari Spiritus Sanctus : ( i. ) Because God is a Spirit , it may be said , the Father is a Spirit , and the Son is a Spirit : and the Father is holy , and the Son is holy , and the Son is holy ; the whole Trinity may be called an holy Spirit .

CHAP. IV. That the blasphemy against the holy Spirit mentioned , Matth. 12. was meant of the denying and blaspheming the Godhead of Iesus Christ .

FOr the right understanding of this question ▪ I desire the Reader to take notice of these few observations following .

1. That this Pharisaciall blasphemy was uttered , and intended onely against the Person of Christ , and therein onely against his Godhead , and therefore the answer of Christ must needs be a Vindication of his Person , and of his Godhead , for otherwise Christ might seem not to have answered punctually , to the slander and blasphemy objected , if we shall confess that the blasphemy was against the Person of the Son , and yet imagine that his answer is onely concerning another Person , viz. the Person of the holy Ghost .

2. Observe again , that Christ doth not there make any mention of the blasphemy against the Person of the Father , ( though there was as much reason that he should as to mention a blasphemy against the third Person . ) But he keeps himself punctually to the second Person himself , against whom onely this blasphemie was spoken , and intended , neither did he at this time go abour to assert and vindicate the honour either of the Person of the Father , or of the Person of the holy Ghost , against which Persons , nothing was expresly said , or meant ; but be did onely declare the power and Truth of his own Godhead in his own Person , and therefore he said , If I cast out divels by the Spirit of God , the k●ngdome of God is come unto you , Matth. 17. 28. By the Spirit of God , he meaneth the Godhead residing in his own Person .

3. Thirdly , observe , that as in his Arguments he spake onely of his own Person , like a good disputant , confining himself exactly ad idem , to the same thing the Pharisees spake of ; so in his answer , and in denouncing judgement against those blasphemers , by the rule of right reason he must still continue his speech of the same Person ; therefore in effect he saith thus : Although a word spoken against me as I am a man , and the Son of man may be forgiven ; yet a blasphemy or word spoken against me as I am very God , cannot be forgiven . Or thus , The villifying , depraving blaspheming , or speaking against my humane nature , may be pardoned ; but the depraving , denying , or blaspheming my Godhead , my divine Nature , my divine and holy Spirit , shall not be forgiven .

4. Observe again , that the Jewes had indeed depraved him in both his Natures . 1. In his manhood thus , Behold , a glutton , a wine-bibber , a friend of publicans and sinners ? Matth. 11. 19. and afterwards , Is not this the Carpenters son ? Matth. 13. 55. disparaging him for his mean parentage : this is the Exposition of St. Amb●ose , a a Ambr. de Spirit . l. 1. c. 3. In Filium Hominis p●ccare est remissius sentire de carne Christi , &c. To sin against the Son of Man , is to conceive too basely of the flesh of Christ ; — and they that so sin , are not utterly excluded from pardon . 2. The Jewes blasphemed him now in his Godhead , by denying it , and ascribing the miracle to confederacy with Beelzebub ; and of this blasphemy , which doth take away the very foundation of remission of sins , it is said , It shall not be forgiven .

5. I may adde hereunto that those unbaptized Pharisees in probability , did not intend any obloquy or blasphemy against the Person of the holy Spirit as it is the third Person ; of which they had never been instructed , neither had they so much Christianity as those disciples at Ephesus , who though they had been baptized unto Iohns baptisme , yet they had not so much as heard whether there be an holy Ghost . Act. 19. 2.

Thus having shewed that in Scripture , and in the writings of the Fathers and later Divines , the Godhead of Christ is called a Spirit , and holy , and also an holy Spirit , and that in St. Matthew , those words , holy Spirit , are to be understood of the Godhead of Christ , which is for ever united to , and residing in the Holy Temple of his most sacr●d Body , and Soul : I now reassume my former Conclusion , That the denying Christ to be God , is the blasphemy against the Holy Ghost , which is there said to be unpardonable .

Now that in a Doctrine of so great moment and concernment , the Reader may understand that I do not obtrude any novell and private opinion of mine own upon him : I will he●e lay down the judgement of so●e of the Fathers , in this very question ; and first of Athanasius , one of the most profound and godly Divines , that since the Apostles dayes , the Church ever had ; who in his book De Communi essentia Patris , &c. aith , b b Arha . to ▪ 3. p. 625. It is hard to conjecture what our Saviour means by those words , He that speaketh against the Sod of Man shall be forgiven , but he that speaketh against the holy Ghost shall not be so given . So that the Son may seem ●o he inf●riour to the Spirit , and yet the So saith , The Father and I are one ; — If he that saith to his brother ; Thou fool , shall be cast into h●ll : ●n quam gehennà gehennarum conjiri●tur is qui ●ss●rit Deum creatu am ●sse ? Into what Hell of Hells will he be cast who calleth him that is God , a Creature , and a Servant ▪ and a Minister onely ? And a little after , he saith : — D●i●at●m V●rbi , ipse Christus Spiri●um Sanctum voc●t , & humanitatem suam , Filium Hominis n●minavit : ( i. ) Our Saviour called his own Godhead , the holy Ghost , and his own Manhood , he called the Son of Man : — and of those that blaspheme his holy Spirit , by blaspheming his Godhead , is this sentence to be understood , — It shall not be forgiven him , neither in this world , nor in the world to come . This is the judgement of Athanasius .

To him I adde the Opinion of St. Hil●r● , who was contemporary with Atha●asius , who in his Exposition of that Text , Matth. 12. 32. saith , c c Hil. in Mat. Can. 12. p. 731. Si negetur D●us in Christo , caret omni mis●ricordia : ( i. ) If a Man deny God to be in Christ , that man shall finde no mercy . And again , he saith , d d Hil. ib. Can. 31. p. 426. Blasphemia in Spiritum ●st , Christum Deum ●sse negare : ( i ▪ ) The blasphemy against the Spirit is , to deny Christ to be God . The same Father in the place last quoted , speaking of Saint Peters deniall of Christ , saith , Because to deny Christ to be God , is that sinne which shall never be forgiven ; therefore Peter denied thus , I know not the Man , because a word spoken against the Son of Man may be forgiven . The very same conceit hath Saint Chrysostome also , in his Sermon of Peters deniall , and upon these words , — I k●ow not the Man : ] e e Chrys. to . 6 ▪ p. 631. Non dixit non no●i Deum Verbum , sic enim peccasset in Spi●itum Sanctum , ( i. ) Peter , said not , I know him not to be God , for so he had sinned against the holy Ghost , but I know not the Man . Now whether Saint Peter meant so as these two Fathers conjectured , I cannot affirm for certain , but by this I finde that the judgement of these two great Doctours was , that the denying of the Godhead of Christ , is indeed that great unpardonable sinne . To this I adde the testimony of Saint Basil , who deserved to be called the Great . He in that excell●nt Book De Spiritu Sancto , saith , f f Basil . de Spirit . c. 7. Testificer omni Homini Christum profi●en●i , sed ●um neganti Deum ●sse , quod Christus nihil ●i proderi● : ( i. ) I testifie to every Man , who professeth himself to be a Christian , and yet de●●ieth Christ to be God ; Christ shall nothing at all profit that man : And if Christ do not profit us in the remission of our sinnes , I am sure , our sinnes shall never be forgiven in this world , or in the world to come .

CHAP. V. The Opinions of later Divines concerning the unpardonable sin : A brief Narration of the life and death of Arius , and of Julian the Apostate .

TO the above-named Ancients , I subjoyn the opinions of our later Divines , who in their Expositions and Tractats , where they inquire what particular sin this is , although they do not agree therein , yet when they inquire what persons have sinned this sin , they do commonly affirm , for one , that Arius in his Heresie did s●n thus : and this is the opinion of Polanus , and also of Bucanus and others . Now the Polan . synt . p. 340. Bucan . Lo. Com. p 174. onely noted heresie of Arius was the denying the Godhead of Jesus Christ ▪ saying , that he was not from everlasting , and that he was but preferred to be a God . Just as our Commenter would have him onely exalted and deisied .

This Arius was born in Africk , and was a Presbyter or Priest of the Cathedrall Church of Alexandria in Egypt : In that City in the dayes of the Emperour Constantine the Great , there were ten Churches ( besides Epiph. haer. 69. the Cathedrall . ) Just such as we now call Paraecial or Parish-Churches , wherein ten of the Presbyters of the Cathedrall Church , were the incumbents , and Preachers , of these ten Arius was one , and was more esteemed , and followed then any of his brethren ▪ It fell out that the Bishop of Alexandria died ; Arius gaped for the place , but mist it , for one Alexander was elected ; then Arius raised a faction , and revived the former Heresie of Paulus Samosatenus , preaching this damnable doctrine , that Christ was not God . When Bishop Alexander was informed of this , he convented Arius , and upon examination discovering his Heresie , excommunicated him : Then divisions appeared , for seven Priests , twelve De●cons , and seven hundred Virgins had joyned with Arius . Great discord grew among the people , some taking part with A●ius , and others with Alexander : then the Emperour by Letters commanded both of them to desist from disturbing his subjects , but this could not appease them : then he called that famous Councill of Nice , of about three hundreth and eighteen Bishops , from all parts of the Romane Empire . They condemned this Heresie of Arius , and compiled that Confession of Faith , which remaineth to this day , and is yet called the Nicene Creed , wherein the Godhead of Christ is asserted in these words : ●eing of one substance with the Father , — and God of God , — very God of very God : Arius refusing to subscribe to it , was banished by the Imperiall Edict , but was afterwards recalled , and exhibited in writing a Confession of Faith to the said Emperour , which he allowed of , and upon an oath taken by Arius , that he believed so , as he had written , the Emperour commanded that he should be received into the Church . ( This equivocating hypocrite had in his bosome secretly at the same time , another Confession of his own hereticall Doctrine written , of which he meant . ) The Emperour was then at Constantinople , Arius and his associates were going to the Church to require admission , but the Bishop of Constantinople , whose name also was Alexander , had resolved to keep him out , having prayed earnestly to God , the day before in the Church , prostrate on the pavement , ▪ and with tears uttering these words ; Domine , Athan. Epist. ad Serapion . n. 16. — si Arius ●ras●in synaxin introducetur , nunc dimittas s●rv●m tuum , — sin Eccl●siae parca● tolle Arium , ( i. ) If Arius must be brought into the Church to morrow , Lord , now let thy servant depart in peace ; but if thou wilt be mercifull to thy Church , take away Arius .

In the morning , as Arius with a great train was ( as is said ) going to Church , presently finding a great looseness in his body , he went aside to the common boggards of the City , and there voyded his bowels , spl●en , liver and blood , and was there found suddenly Socr ▪ l. 1. c. 28 ▪ Ruff. hist. l. 1. c. 13. dead , as Socrates relateth : so died this blasphemer ▪ Faetida mor●● faetida mente , as Ruffinus noteth , a stinking death suitable to his stinking soul ; — Cacando as the marginall note is . For a long time after people would point at that place in detestation of Arius , untill a well affected brother of the Arian sect bought the place , and to smother the fame of that judgement , and Soz. l. 2. c. 28. the infamy of Arius , he built a dwelling house upon it , as Sozomen reports .

Another , who by our late Divines , is instanced in to have committed this sin against the holy Spirit , is Beza in Heb. 6. 6. Musc. in Mat. 12. p. 386 Gualt . in Mat. 12. Polan . p. 340. Buc. p. 174. Soz. l. 5. c. 2. Julian the Aposta●e , he was the son of Constantius , who was brother to Constantine the Great , and was by this Emperours command , carefully brought up in Christianity , wherein he so profited , that he was admitted to be one of the Clergie , and was appointed ; (i) Anagnost . that is , the L●ctour , or Pible-Clark in the Church of Nicomedia , and ( to shew his great zeal ) he and his brother Gallus , joyned in building a Church over the Tombe of a Martyr , and so precise he was , that he lived a monasticall strict life and after , when he was declared C●sar , or heir apparent , by his Cousin the Emperour Constantius , for a time he continued in such a seeming religiousness , that the good Father St. Hilary stiled Hil. adv. Constan . lib. 3. him Religiosum Dominum , ( i. ) his Religious Lord : But when he had got the command of a powerfull Army , he rebelled against the Emperor Constantius , and caused himself openly to be proclaimed Emperour , and ( to strengthen the rebellion ) he opened all the old Idol-Temples which had been a long time disused , and so got the hearts of all heathens , and himself forsook his old Christian Religion , and turned heathen , caused his baptisme to be washed off with the blood of sacrifices offered to idols , and writ Orations against Christians , and grew so zealous in the worship of Idols , that in stead of Julianus he was called Idolianus . Now the Naz. in Julian . Orat. 3. Apostasie and grand sin of this Iulian , was the denying Christ to be God ; for he would not vouchsafe him any better appellation then Galilean , son of Mary ' Carpenters son ; he permitted his Officers to do and say all manner of despite against Christ ; Julianus the uncle of this Apostate seized on the Church-plate at Antio●h , and S●● . 5. 7. sent it to the treasury ; Foelix the questor , having before scoffingly said , En qualib●s v●sis Mari● filio ministratur ! ( i. ) See what rich vessels the son of Mary is served withall ! and having robb'd the Church in great derision , they sent Urine to be presented at the holy Table in stead of Wine , as Theodoret writeth . It is Theod. hist. l. 3. c. 12. therefore plain enough , that Julian did therefore forsake the Christian Religion , because he did not believe that Christ was God ; and indeed , if Christ be not God , why should any man be a Christian ? and for this cause have those Divines said that this sinne of Julian was the unpardonable sinne against the holy Spirit .

Wherefore , God to deter all Professours of Christianity from this damning blasphemy , hath manifestly stretched out his own hand in vengeance for the exemplary destruction of these two ringleaders in this Grand blasphemy : of Arius his end you heard before , and upon this Julian his anger appeared more evidently ; insomuch that the Heathens in those dayes said as St. Hierome reporteth , who was an ear-witnesse : O Hier. in Habac . 3. P. 203 how can Christians say that their God is patient and long-suffering , seeing he hath taken away Julian in such anger , and sudden fury ! — & ne mo●i●o quidem spatio , indignationem suam differre potuit , ( i. ) and could not for a little space defer his indignation .

Whilest the Church gr●oan●d under the pressures of this Apostate , the Ecclesiasticall History relates a strange Soz. l. 6. c. 2. passage of a man , That in a Church had a vision in a dream or ecstasie , he knew not which , for he saw Apostles and Prophets complaining of the injuries of Julian , and two of their company went from the rest , as if they went against Julian ; the man for present awaked , but when he fell asleep there again , he saw in the same manner the two returnning , and saying to the rest , Julian is slain , which indeed proved true , and at that very time . The same Writer in the same place before noted , reporteth that Didymus the famous learned man of Alexandria ( who was blind , yet was a stout disputant against the Aria● heresie in the dayes of Constantius ) had a revelation at the same time ; for being in a dream or ecstacy , there appeared to him in the air men riding on white horses , and saying , Go tell Didymns that Iulian is at this hour slain , and bid him signifie the fame to Athanasius . Theodoret also reporteth of an holy Theod. hist. l. 3. c. 24. man , named Saba ; that as he was earnestly , and with tears praying against the tyranny of Iulian , suddenly he changed his sad countenance , and looking pleasantly said to them that were with him , The Boar that rooted up the vineyard of the Lord is now slain . This proved true , and at the very same time , though this Saba was distant 20. dayes march from the place where Iulian Stativis . died ; and because it could n●ver appear by what man Iulian was slain , men might well think it was done by some extraordinary means ; for though the Pe●sian king ( against whom Iulian made his last war ) made great inquiry through his whole Army , and proposed great honours and rewards by proclamation , to him that had Soz. l. 6. c. 1. slain the Roman Emperour , yet ●one could be found to take that honour upon him . Nay , I finde in Socrates , Soc. l. 3. c. 18. that one Calisius , who was of the train or life-guard of Iulian , reported in writing that this Iulian was wounded and slain , à Daemone , that is , by a good or a bad Angel ( for by Heathens both sorts are called daemones ; ) upon these presumptions ( which to me seem not unprobable ) the Church-men of those dayes did attribute the destruction of this blasphemer to the extraordinary hand of God ; and therefore Nazianz●n in one of his Orations against this Iulian useth this expression : Audi●e angeli , — quorum opera tyrannus extinctus Naz. in Julian . Orat. 3. est ; ( i. ) Hear O ye Angels , by whose Ministery this Tyrant was destroyed .

I might here adde the like examples of Gods vengeance shewed upon other Arians as upon Georgius , who was put into the sequestered Church of Athansius ; but in the end , the people fell upon him , dragged him through the City of Alexandria , beat him , and slew him , and burnt his body to ashes : As also how the Arians accounted him after his death for a Martyr , as Epiphanius Epiph. haer. 76 notes .

But , Olympus an Arian Bishop perished by a more memorable vengeance , for having blasphemed the Trinity Pal. ad . an. 510. & Platina in vita Anasta●ii 2 di . as he was in a Bath , three fiery darts were cast at him visibly by an Angel , and by them he was presently fired and burnt to death , as Palmerius in his Chronicle reporteth . But thus much may suffice for the first question .

This Exposition being admitted upon those places in the 3. Evangelists , ( as I do firmely believe it is the true meaning thereof ) this question will be clear , which by other Expositions hath a long time much perplexed our Expositours , and could never give satisfaction to the Reader , nor could the Expositours tell us certainly upon what persons they could fasten this sin , and therefore Beza in his notes upon 1 Epist. of Saint Iohn , c. 5. v. 16. tells us , it is the sinne of the Devill , because indeed , as he there states it , it could not be found clearly in any man .

CHAP. VI. The second question , why this blasphemy of denying 2. Quest. the Godhead of Christ is said to be especially unpardonable ?

THe reason why the denying the Godhead ▪ of Christ , is said to be the irremissible sin is , because AugEpist . 105. if Christ be not indeed , the true and onely and supream God , then he hath not redeemed us ; and we are and must be for ever , Massa d●mnationis , ( i. ) a lump of perdition , and fuell for hell-fire ; for there is no salvation in any other , Acts 4. 12. When St. Peter had said , Thou art Christ , the Son of the living God , Matth. 16. 16. Christ told him , Vpon this Rock will I build my Church , that is , upon this Confession , that Christ is the Son of God ; for the Church is the nursery Cyp. de simpl . cler. n. 76. of Heaven , and none can have God for their Father , who have not the Church for their mother ; and the Church is built upon this foundation , and other foundation can no man lay , then that is laid , which is Iesus Christ , 1. Cor. 3. 11. for , This is life everlasting , that they might know thee the onely true God , and Iesus Christ whom thou hast sent , John 17. 3. that is , as St. Austin expounds Aug. cont . ser. Arian . to . 6. n. 17. it , to know thee , and whom thou hast sent to be one true God .

There is no redemption , and therefore no salvation but in Christ , nor can there be any salvation by Christ , if he be not God ; and though Christ be God , and so a Saviour , yet salvation cannot be from him derived to any that do not believe him to be God . The aforenamed Father , when he desired vehemently to work upon his Readers he divers times used this expression : Per Divinitatem & humanitatem Domini obsecro : I beseech Aug. Epist. 203. you by the Divinity and humanity of our Lord . And both he and other Fathers in their Expositions Chry. 4. hom. Antioch . Aug. de Doct. ch. l. 2. c. 16. of that saying , Be wise as Serpents , Matthew 10. 16. Tell us , that the Serpentine prudence is , that when he is a●saulted , he exposeth his body to blowes , that so he may preserve his head ; To teach us , that we also in time of persecution , Custodiamus caput , Epiph. hae . 37. id est , Christum in confessione , ( i. ) though we fail in some inferiour points of Religion , yet to be sure to hold to God in Christ ; for Christ is the head of his Church , and the head of Christ is God , 1. Cor. 11. 3. In Christo caput , Euseb. Hist. l. 1. c. 1. est Divina natur● , saith Eus●bius ; and Saint Hierome gives the reason , Q●oniam Deitas quae in eo erat , gubernabat , Hier. in loc. ( i. ) The Godhead in Christ did govern the humane nature ; for whosoever rejecteth the Godhead of Christ , doth thereby disclaim the only sussicient means of Redemption ; and therefore Fu●gentius saith truly , ( i. ) Christianus esse non potest , qui●q●is Christum Dominum Deum suum esse non dixerit , ( i. ) He that doth not confess Fulg. de fide . P 9. n. 1. that Christ is his Lord God , cannot be a Christian . For such a mans religion is no better then the religion of Jewes and Turks ; for both these confess a God , but Ariani J●daeorum & Judaei Arianorum . Ambros . de incar . c. 2. n. 27 neither of them confess Jesus to be that God . And * * Carion in Const. magno . Act. & mon. in Hen. 7. n. 52. Atha . eont . Arian . Orat. 2. n. 5. Apolog. 2. n. 16 Apol. de fuga , Ca●ion in his Chronicle saith , that the Arian Heresie did open the door to let in Tur●isme , and was Praecursor Mahometis , ( i. ) that Arius was the forerunner of Mahomet , and so of Antichrist ; and Mr. Fox doubteth not to affirm , that the Turk is the principall Antichrist : and the Fathers long ago said as much of the A●ian Heresie , and very jnstly : For A●hanasius said , Ariana haeresis est praecursatrix Antcihristi , ( i. ) The Arian Heresie is the forerunner of Antichrist ; and in another place he saith , it is An●eambulo Antichristi , ( i. ) the usher of Antichrist : And moreover , he saith Ariani — non Christiani , sed Ariani ap●ellari volunt , ( i. ) that they desired rather to be called Arians then Christians : and again , he saith , Ariani non sunt pro Christianis aestimandi , ( i. ) that indeed Orat. 2. cont , Arian . n. 5. the A●ians are not to be accounted Christians , because they opposed Christ in his Godhead , which is the onely foundation of Christianity , therefore with great reason they are called Antichrists ; and therefore Saint Ambrose doubted not to affirm Ariani sunt Antichristi à Ambr. de fide l. 2. c. 4. n. 22. 1 John 2. 22. Iohanne designati , ( i. ) That the Arians are those Antichrists which Saint Iohn pointed at , 1 Iohn 2. 22. and St. Hilary writidg against Constantius the Arian Emperour , ( in whose dayes Arianisme so dominered : ) Christus expect●tur , quia Antichristus obtinuit , ( i. ) that Hil. cont . Const. lib. 1. we may now exspect Christs second coming ▪ because Antichrist is already come : for nothing can be imagined to be more opposite and contrary to Christ & Christian Religion , then the denying of his Godhead ; therefore is it most fitly called Antichristianisme . As Christ could not have suffered and died for us , except he had been Man , so his death could not have satisfied the Justice of God ▪ nor redeemed us except he had been God , and therefore Athan●sius saith , Quifilium negat quem deprecari Atha . to . 3. P. 695. potest ut propitiatorem inveniat ? ( i. ) Unto whom shall that wretched man fly for propitiation for his sins , who rejecteth the Son of God who is the onely Mediatour ?

This is that confession which the gates of Hell have alwayes laboured to conquer by the power and cruelty of persecutors ; for what did those tyrants chiefly aim at in all their torments , — Nisi ut neg●tur Deus in Christo , Optatus , lib. 3. n. 84. — Nega Deum , incende Testamentum : ( i. ) These were the words of the tormentors , Deny Christ to be God , burn the Testament , and offer incense ; for if the Godhead of Christ be denied , our Religion is no more helpfull to us for salvation , then Heathenisme was to them . But we confess and firmly believe that Jesus Christ is God , the supream God , the onely and most high God , and that we neither acknowledge , nor know any other God ; and he that denieth this God , and this Godhead in Christ , falleth into that sin , of which it is said , it shall never be forgiven .

For if the Godhead of Christ be denied , it must needs be confessed that he was onely a creature , and a meer man ; and if so , then he cannot be a Redeemer of us ; for can any man imagine , that the death of one meer man , and that but a tempo●ary death , could satisfie the just wrath of God for the sins of millions , and redeem us from an everlasting torment ? Divines doubt not to affirm , that if all the created Angels of Heaven could , and for us would suffer death , their sufferings would not pay our debts , or redeem one soul . God as he is most mercifull , so is he most exactly just , and will have the utmost farthing paid . St. Austine saith truely , N●c Aug. de consens . Evang. c. 14. n. 84. Dei justitia impedit misericordiam , nec misericordia justitiam , ( i. ) Neither doth his justice lessen his mercy , nor his mercy his justice : And again he saith , Iusta est gratia Aug. Exp. in Epist. ad Ro. n. 96. Dei , & gratia justitia ; ( i. ) The grace or mercy of God is just , and his justice is g●acious ; That which maketh the blood of Christ to be of sufficient value to redeem the world , and to be as St. Peter calls it , The precious blood of Christ , 1 Pet. 1. 19. is the excellent worth of that person whose blood it is ; for because Christ is God , therefore his blood in Scripture is called Sanguis Dei , Acts 20. 28. The blood of God , the Lambe could not take away the sinnes of the world , except he were the Lamb of God , and Agnus-Deus , God the Lamb ; John 1. 29. nor could a crucified man satisfie for our sins , except they had — crucified the Lord of Glory , 1 Cor. 2. 8. nor could our Christian Faith in the death of Christ advantage us , except we believe as Tertullian saith , Christianorum Tort. cont . Marc. lib. 2. n. 41. est Deum mortuum ered●re , ( i. ) The Christian must believe that he that died for him , was God . And albeit some Heretickes and Heathens scoffed at a crucified God , yet the Church never was ashamed of him . St. Hier. Ep. 1. n. 1. Hierome saith , In judicio gaudens dices , Ecce Crucifixus Deus meus : ( i. ) At the last judgement the Christian with joy shall say , See now where my crucified God is . Our only help and hope for redemption , standeth in the Name of the Lord : for although Christ in regard of his humane nature assumed , be , as David saith , Ps. 89. 19. One exalted chosen out of the people , yet in regard of his Godhead , God saith , I have laid help upon one that is mighty , and that mighty one is Christ , for Christ is the mighty God of Jacob , Psal. 132. 2.

CHAP. VII . The Commenter having denied the Godhead of Christ , doth also denie the work of redemption by him , and so Turcizeth , and acteth for Antichrist : of Antichrists mysticall body .

OUr Commenter having first resolved to ungod Jesus Christ , in the next place he denieth his great wo●k of Redemption , and tells us that [ Christ d●d not become our sure●y , nor did take upon him the payment of our debts , but was onely a surety of Gods promise , and died to assert the truth of the Covenant — as a witness &c p. 136 , ] and that the ●xpia●ori● sacrifice for sin , was not by him off●r●d on earth , ] P. 116 146. He talketh often of this Covenant , but never tells us what it is : in his answer it will be expected that he set it forth , if he know what it is , as is much doubted .

But in the mean time he hath shewed himself to be a true Porphyrian Logician ▪ for as I shewed before , if Christ be nor the onely and supream God , it must needs follow , that he neither hath , or possibly could offer a sufficient expiatory sacrifice for our sins ; because he that on the Cross was sacrificed ( by the Commenters Creed ) was no more then a creature ; for grant him the first blasphemy , that Christ is not God , and the second blasphemy must needs follow .

This is a revivall of a very ancient heresie of Cerinthus in plainer words , who taught as Irenaeus sheweth , I●enaeus , l. 1. cap. 25. n. 108. That Christ descended upon Iesus , when Iesus was baptized , and that before his passion , Christ departed from Iesus , and left Iesus alone to be crucified : Christ was the Divine Nature ( as this C●rin●hus meant ) and Jesus he manhood or humane nature . So his doctrine was hat Jesus when he suffered was but a meere c●eature , ust as our Commenter teacheth , and this in ●ffect is all one with the Heresie of the Manichtes , who although they did not deny Christ to be God ( as the Commenter doth ) yet they would not believe that the Emmanuel or incarnate God was crucified , but another in his stead , and that a creature too . Whereupon St. Austin Aug. de fide cont. Man . to . 6. c. 33. saith to them : Miseri , non timetis ne dicatur vobis in judicio , ego eos liberavi pro quibus pessus sum : ite , ille vos liberet cui meas ascribitis passiones ? ( i. ) Are ye not afraid , ye wretched men , that Christ in judgement will say to you , Depart from me , and go to that meer creature , to whom you ascribe my passion ; for I redeemed those onely for whom I suffered ? Now if Christs passion on earth did not redeem us , to whom shall we go for redemption , seeing he redeemed onely those for whom he suffered ?

I wish our Commenter would consider another speech of this renowned Father , who whilest he continued in the said Manichean Heresie , and then living at Rome , he fell into a dangerous sickness , and was very near death ; and because at that time he did not rightly believe the passiou of Christ , but erred therein , and yet no more phantastically , or dangerously then this Commenter doth , he said of himself , Ibam ad inferos portans omnia mala quae commiseram nam Christus pro eis non solverat , cum crediderim crucem ejus phantasticam . ( i. ) 1 Aug. Confes . l. 5. c. 9. was going to hell with the burthen of all my sins lying on my soul , for Christ had not satisfied for me , because I believed not in the truth of his passion : Now he that believeth that Christ is but a meer man , and that his death was onely as a witness , or Martyr to seal a Truth with his blood , and not at all for mans redemption , shall be so far from receiving the blessing of Redemption by him , that he shall moreover bring , and accumulate a curse upon himself : For so the ancient Martyr Ignatius understandeth these words , Ier. 17. 5. Ig. Epist. ad Antioch . n. 46. Cursed be the man that trusteth in man , and maketh flesh his arm : that is , Maledictus est qui dicit Christum nudum hominem juxta Prophetam . ( i. ) According to those words of the Prophet , he is accursed who calleth Christ a meer man , and yet trusteth in him : And Athanasius doubted Atha . orat . 1. Cont. Arian . 3. 4. not to say , that the Arians who called Christ a creature , and yet did perform religious worship to him , ( as this Commenter requireth ) were within the compass of the Heathens sin , in that they worshipped him , whom they thought to be but a creature ; and therefore he Ath. ad solit. vit. agentes , n. 18. Soc. l. 3. c. 19. calls them Porphyrianos , because Porphyrie once had been a professed Christian , and had revolted to heathenism , as Socrates saith .

Thus the Reader may perceive that this blasphemous denying Christs Divinity , doth dissolve our Religion into Heathenisme and Antichristianisme . I have heard from the mouth of an ancient and most learned Doctour , that Socinus the Father of our late society of Socinians , was the son of such Parents , whereof one was by Religion a Turk , and the other a Christian , and that therefore Socinus laboured to bring Turcisme , and Christianisme to the nearest conjunction and uniformity in Religion , by denying the Eternall Godhead of Christ , as Turks also do ; which grand impiety is so destructive to Christian Religion , that it may be fitly called the Devils master-piece ; and so the ancient Fathers esteemed it . Epiphanius called Arius Epiph. haer. 69. statuam Diaboli , ( i. ) An Idoll set up by the Devill , and St. Hilary said of it , Mihi diabolus erit , qui Arianus ▪ Hil. Cont. Aux . n. 7. ( i. ) He that Arianizeth is no better then Satan ; and Athanasius called it Haeresin totum Diabolum induentem ; Ath. ad sol . vit. agentes , n. 19. ( i. ) An heresie indued with the whole plenitude of Satan : For the Devils cannot be saved , and such blasphemers as these shall never be forgiven .

It was the opinion of Theodoret , that the grand Antichrist Theod. haer. fab. l. 5. n. 17. of all shall be the Devill , shewing himself in the shape of a man , and taking upon him the name of Christ ; now as Christ is but one , and yet hath many members , even his whole Church which is called his mysticall body : so the grand Antichrist ( it may be ) is but one person , but shall have ( and it may be he hath already ) great multitudes of members acted and indued with his malignant spirit , which make up his mysticall Aug. de gen . ad lit . l. 11. c. 24. n. 68. Aug. de doct. Ch. l. 3. c. 37. n. 56. corporations , which is the Mystery of iniquity : And this was the opinion of St. Austine , and by him divers times expressed thus , Diaboli corpus sunt impii , ipse est corum caput , sicut Christus est caput ecclesia : ( i. ) the wicked are the body of Satan , Satan is the head of them , as Christ is the head of his Church : And again , De Gen. l. 11. c. 24. Corpus Diaboli est imptorum multitudo , ( i. ) The body of the Devill is a multitude , setting themselves to work impiety ; and again , speaking of those words , 2 Thes. 2 4. sitting in the Temple of God ] he saith , Aliqui intelligunt De Civit. l. 20. c. 19. hic non ipsum principem , sed multitudinem hominum cum ipso — do●c fiat magnus populus Antichristi , ( i. ) Some do not here understand onely the great Antichrist of all , but also a great multitude of people with him — untill at length Antichrist become as a populous nation : and Prosper saith moreover , Antichristus Prosp. de promis . n. 14. praec●nes mendacii sui habiturus est , ( i. ) Antichrist shall have preachers to set forth his lies , who will edifie his great body for destruction , such as Hil. de Trinit. lib. 2. p. 25. n. 1. also St. Hilary calls , Novi apostolatus sub Antichristo Praedicatores , ( i. ) Preachers of a new calling under Antichrist .

Now if amongst other Hereticks also may be admitted to be members of the body of Antichrist , surely none will be more advantagious to him , then those who blaspheme Christ in his highest title by denying Iren. l. 5. c. ult. n. 124. his Godhead , Irenaeus , and after him divers old Writers , conceived , that the grand Antichrist will appear out of the Tribe of Dan , because of that saying in Ieremy 8. 16. The s●or●ing of his horses was heard from Dan , and for this reason 〈◊〉 thought that amongst the Tribes of Israel which are sealed , Rev 7. the Tribe of Dan is not mentioned to intimate , that no limbs of Antichrist shall be sealed to salvation .

CHAP. VIII . Of the hypostaticall union of the Godhead and manhood in the Person of Jesus Christ , the communication of the properties of each nature , the life and death of Nestorius , and how Christ is said to be deified

FOr the avoyding of the unpardonable sin before mentioned , it will not be sufficient to believe and confess that God is in Jesus as a man in a ship , or as God was in the Prophets , and is now in holy men , who are therefore called the Temples of the living God , 2 Cor. 6. 16. or as God is every where , who filleth heaven and earth , Jer. 23. 24. For though God be in an holy Man , yet we cannot say , that God and that Man are one Person , and though God be in Heaven , yet he and Heaven are not one hypostasis , or subsistence in one Personall union : but as our soul and body united and composed are one Man , and one Person , so the Godhead and Manhood united in Iesus , are one Person , one Christ .

Now these two distinct natures , to wit , the Godhead and Manhood , are in Christ so united , that they will be for ever inseparable ; and they are so entwined one with the other , that no action or passion can be said of the man Christ , which may not be said of God ; the rule of Divines is , Eff●ctus hypostaticae unionis , est Regula Theolog. communicatio idiomatum , ( i. ) The result or effect of the Personall union , is a communication of properties ; which rule is laid , and more plainly expressed by St Austine in these words . Vnilas Personae Christi , sic Aug. to . 6. cont. Ser. Arian . n. 7. constat ex humana & divina natura , ut quaelibet earum , vocabulum impertial alteri , ( i. ) The unitie of the Person of Christ doth so consist of the Divine and humane natures , that each nature imparteth its appellation mutually to the other ; so that what is properly belonging to the divine nature , is ascribed as done also by the humane nature ; the same is also thus expressed by Theodoret , Communia Persona evadunt , quae sunt Theod. Dial. impatib . n. 13. P. 398. propria naturarum , ( i. ) By reason of this hypostaricall union , those things which are proper to each nature severally , become common to the whole person : and hence it is that Christ is called the Son of Man , and the Son of God ; eternall , and yet born the on of David , and yet the Lord of David : of him it is said , John 3. 13. He that came down from Heaven , even the Son of Man which is in Heauen : ] yet the Manhood did not come from heaven , nor was the Manhood at that time in Heaven ; so again , Christ said to the thief , Luke 23. 43. To day shalt thou be with me in paradise , and yet Christ was not there that day in his body , nor by his soul , ( for ought we know ) but onely by his Godhead , which was then in Paradise when his body was on the earth ; and hence it is that the appellation of God is stamped on the humane and infirm actions and passions of Christ ; for though he was crucified through weaknesse , as it is said , 2 Cor. 13. 4. that is , as he was man , yet because his Divine Nature is for ever inseparable from the humane nature , he is truely called Deus crucifixus , Hier. ut sup. c. 6. Naz. Orat. 51. n. 35. ( i. ) God crucified ( as is shewed before out of Saint Hierome , ) and Nazian saith , Si quis crucifixum non adorat , anathema sit . ( i. ) He that doth not worship him that was crucified , let him be accursed .

This great mystery of the hyposiaticall union was prudently discerned by the ancient Fathers . Origen saith , Judaei D●um crucifix●●unt . ( i. ) The Jewes crucied Origen . hom. 5. in Ps. 36. Orig. in Luc. hom 38. n. 45. Chrys. in synax . n. 35. God ; and the same Father speaking of the tears which Christ shed over J●rusalem , calleth them , Lacrymas Dei , ( i. ) the tears of God . So St. Chrysostome calleth Christ , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. ) the crucified God . The Prophet Esay prophesying of the birth of Christ , Esay 9. 6. Vnto us a child is born ] immediately addeth — his name shall be called The mighty God : and the Church used the same language . Fulgentius saith , Maria Fulg. de grat . n. 3. est genetrix Dei , quia were & propri● peperit Deum Verbum , ( i. ) Mary is the Parent of God , for she brought forth truly and properly God the Word . St. Hierome saith , Virgo Deum puerum peperit , ( i. ) Mary brought Hier. Ep. 30. n. 8. forth a child that is God . So Saint Ambrose speaketh , i i Ambr. in sym , n. 20. Deus natus est ex virgine , God was born of a Virgine ; and Athanasius saith , k k Atha . apol. 2. n. 15. n. 22. Deus incarnatus , & Deus passus est , God was incarnate , and God suffered . This doctrine is so true and necessary , that otherwise we could not have been redeemed : the denying thereof , no doubt , is within the compass of the unpardonable blasphemy , and the Church accounted such as taught the contrary , to be in the number of the most dangerous hereticks , as may appear by the story of Nestorius , thus in brief .

This Nestorius was by birth a German , and was admitted Soc. l. 7. c. 29. & Theod. haer. fab. l. 4. n. 16. to be a Presbyter , or Priest in the Church of Antioch , from thence he was preferred to be Patriarch of Constantinople , and there he was a sore vexer of the Arians , Novatians and Macedonian hereticks , and so eager therein , that he incensed the Emperour against them , using this proud speech ; O Imperator , da mihi Soc. l. 7. c. 29. terram purgatam h●re●icis , & ego tibi eoelum vetribuam . ( i. ) If the Emperour would purge his Empire of hereticks , he would assure him of Heaven . He was a man very cloquent , and so proud thereof , that he disdained to reade the ancient Writers , and so being ignorant of Catholick Doctrine , he fell into this Heresie of dividing or separating the two Natures of Christ , and particularly teaching that the Virgin Mary ought not to be called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , the Parent or Mother of Evag. l. 1. c. 3● . God ; and because some of his sect would have her called onely ' 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , the mother of a man : Nestorius desiring to go in a middle way , would have her called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( i. ) the Mother of Christ , but at no hand , the Mother of God : so his error was in this , that he divided , and rent and severed the two natures of Christ ; that which his crucifiers were not permitted to do to his very garments ; in effect , as Vincentius noteth : Nestorius duos vult esse Filios Dei , duos Christos Vincent . Lirin ▪ c. 17. n. 53. unum Deum , alterum hominem : ( i. ) Nestorius would have fancied two Sons of God , and two Christs , whereof one should be God , and the other a man ; and so by denying the unity of his Person , he indeed made a quaternity of Persons , instead of a Trinitie against the sentence of the Church as it was long before the time of Nestorius , recorded by Gregorie of Neo-Cesaria , qui Greg. Thaum . de 12. cap. fidei , n. 2. dicit Christum esse perf●ctu● homin●m divise , & De●m divise , & non unum Domi●u● , ei a●a●h●ma ; ( i. ) Cursed is he that calleth Christ a perfect man separately , and that calleth him God separately , so denying him to be one Lord — God .

For , this erroneous doctrine is destructive to the work of red●mption , if the Person who died for us was not in his very death , very God so that he ( by reason of that Personall union before mentioned ) might truely be called D●us crucifixus , God crucified ; and therefore our Commenter is also in this errour , who will afford Christ no better Title then a Divine Man , p. 136. which is no more then ●ay be said of a Prophet , an Apostle , or any holy man , whereas he should acknowledge him to be D●us — homo , God and Man united .

So St. Austine in one of his Books , had said , that Aug. Retract . l. 1. c. 19. Christ was D●mini●us homo , but he retracted it — Quia D●m●nusest , saith he , because he is more then a Man of the Lord , for this Man is the Lord . For this hypostaticall , or Personall union must be in and go through all the great dispensations of our Saviour's Med●atourship , both in his active and passive obedience ; for otherwise his fulfilling the Law had been beneficiall to none but himself , and his passion could not have sufficed for the whole world therefore the Personall union was most necessary to that great work , and is declared both in the Scriptures , and in the Fathers .

For whereas we now reade , 1 Iohn 4. 3. Every spirit that confesse●h not that Iesus Christ is come in the flesh , is Soc. l. 7. c. 32. not of God . ] This place is thought by Socrates to have been corrupted by the Nestorians ; for indeed the old reading was , as we to this day find both in Hierome , and Prosper , Omnis spiritus qui solvit Je●um , Every Prosper de vocat . Gent. l. 1. c. 23. Spirit that divideth Iesus ; that is , which separateth his Divine from his humane nature . The Scripture joyneth both in a communion of properties ( as is said before ) for Elizabeth calleth Mary , Luk 1. 43. The Mother of my Lord : ] no doubt but she meant the mother of her Lord — God ; for otherwise , how was Christ her Lord ? but as David calls him Lord ; and as St. Ambrose noteth upon the words , One Lord : ] In Ambr. de Spir. sanct. l. 3. c. 17. Dominatione divini●as est , & in divi●i●ate Dominatus ; That in the title Lord the Lord God is meant . So again , Acts 20. 28. Fe●● the Church of God , which he hath purchased with his own blood : ] that is , with the blood of God ; for it cannot otherwise be understood . So likewise , 1 Cor. 2. 8. They would not have crucified the Lord of Glory . ]

Now I ask who is the Lord of glory , but onely God ? Consider now that to have a mother , and to have blood , and to be crucified , though they be such things as properly belong to the humane nature , yet you see that these humane infirmities are said of God , because the same Person is both God and Man . To this Doctrine of the Scripture , agreeth the doctrine of the Fathers concerning this communication of propertics : for because in Scripture , Christ is called the Son of David , therefore St. Chrysostome without any scruple , saith that David is a a Chrys. serm. de pseudopro . n. 61. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and because the Scripture calleth Iames , the brother of our Lord , Gal. 1. 19 the same Father saith that Iames was b b Chrys. serm. de poenit . n. 49 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that David was the Father of God , Iames was the brother of God ; and also St. Austine saith , that David was c c Aug. de 5. haeres . c. 2. 10. 6. n. 6. Parens Dei , the Parent of God : and O●igen saith , d d Orig cont ▪ Cels . l. 1. n. 33. Corpus Iesu ▪ est ●orpus Dei , that the Body of Jesus is the body of God .

This Doctrine was held by the Church to be of such great weight and concernment that after the condemnation of Nestorius the Councill of ●halcedo● added this to the Creed as an Article of Faith , e e Evangrius , l. 2. c. 4. Mary the mother of God , and afterwards in another Creed ratified by the edict of Justinus the Emperour . f f Evag. l. 5. c. 4. The Virgin Mary is again called the Mother of God . And the Emperour Justinian built a Church , and called it g g Evag. l. 5. c. 21. Templum De●pa●ae , the Church of the mother of God ; and Gregory Nazianzen long before , in an Epistle written to Cledonius , had affirmed , h h Naz. Orat. seu Epist. 51. Si quis Mariam non credi● 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( i. ) He that doth not believe Mary to be the mother of God , himself is an Atheist , and without God . Nestorius for denying this Doctrine was summoned to the Councell of Ephesus , which was called Soc. l. 7. c. 33 : by the authority of the Emperour Theodosius the younger , where Cyril of Alexandria sate President ; the Councell deposed Nestorius out of his Bishoprick and the Emperour banished him : In his banishment , his blasphemous tongue rotted in his mouth , and was eaten out with worms : so he died with a mark of Evag. l. 1. c. 7. Evag. ib. Gods vengeance on him ; as Arius did , and the Church History passeth this hard sentence on him : Ex his miseriis ad sempiterna supplicia migravit , that he departed out of this misery into eternall torments .

Notwithstanding , all this Thal●ia Arii , this pretty Ath. cont . Arian . or . 2. n. 5. Commentary tells us , that Christ is not the supream God , nor ever was a God till he rose from the dead , for then he was Consequently Deified : so if he be God , he must be but of a late Edition . This Doctrine harmoniously agreeth with the Heathens Theology , which also tells us of Dii superi , inferi Medioxumi , Magni , Minuti , Plaut. in Cist . Patellani , ( i. ) High and low , and middle gods ; great and small , and Pint-pot deities . The deifying of heathen Emperours , hath as good authority from Scripture : I have said ye are Gods , Psal. 82. And Romulus , Mart. l. 5. Ep. 8. Julius , Augustus , & Dominus Deusque noster Domitianus , are as well God deified as Christ himself ( by this Comment. ) And in the Church-Writers , Deification ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) which is the word used by Dionysius , ) is ascribed to mortall men : for that Father sheweth that an holy Man , indued with the Spirit of God , may be said to be Deified ; that is , assimulated to God , indued D●ony . Areop. de Eccl. Hier. c. 2. id . epist. 2. n. 10 Naz. or . 37. n. 29. with , sanctified , and united to God : And in another place he tells us , Deificatio est imitatio ; ( i. ) Deification is the imitating of God : and to the same purpose , Nazianzen saith , Spiritus nos deificat ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is his word ) Men indued with Gods Spirit are Deified , because God is in them , and as it were mingled with them , and worketh in them : And Athanasius saith , Homines in quibus est Spiritus , Deificantur , Atha . ad Serapion . n. 26. vid. 2 Pet. 1. 4. Now in what sense our Saviour may be said to be Deified in the later times of the world , who was the supream and onely God from all eternity would next be inquired .

CHAP. IX . More concerning Deification , and in what sense Christ may be said to be Deified .

THe Arians were in this Doctrine something more ingenuous , then this Commenter , though in them it was also most pernicious ; for they Ath. & Hil. cont. Arian . n. 7. confessed that Christ was the Son of God , because they knew that the Saints were so called : and they said , Christ was before time began ; because they believed that Angels and Devils were before the world ; and they called Christ by the Name of God ; because the Scriptures call some creature so : But they would not confess him to have the same Godhead with the Father ; for they said that he was Deus factus , made a God , or Ambros . de cil . div . c. 2. n. 26. deified , and that he was the Son of God , not by nature , but by gift , or grace , and not by eternall generation , but by power given , as Kings are called Gods ; for so Saint Ambrose observeth , Deus in Scripturis est . Ambr. de fide l. 1. & lib. 5. c. 1. n. 22 23. 1 Verus . 2 Nuncupativus , nam sunt qui dicuntur Dii , & non sunt . 3 Falsus , ut D●mones : ( i. In Scripture , God signifieth , 1 The true God . 2 Such as 〈◊〉 but called Gods , and ●re not so . 3 False gods of 〈…〉 this Commenter when he was argued 〈…〉 learned 〈◊〉〈◊〉 this 〈…〉 they were 〈◊〉〈◊〉〈◊〉〈◊〉 confessed , that Christ 〈◊〉〈◊〉 .

But one of the ●●●pany ●●quired him further to declare how long Christ had been God , and whether from Eternity ? at which question he seemed very angry , and for present left the room .

Now indeed the Fathers do oftentimes apply this word to Christ , and say , that he was Deified , and that in time also , and not before his incarnation ; for he could never have been said to have been deified , if he never had been incarnate ; it is only his humane nature that is said to be deified , and not his Spirit , or divine nature ; for the Word cannot otherwise be said to be deified , then as he is hominified ( if I may have leave to use that word ) for , Joh. 1. 14. The word was made flesh : signifieth that God was made man by his incarnation , and man was made God by the person I union of the divine and humane natures , for so he alcame Theanth●opos , and Emmanuel .

The reason is , because when God assumed a body by his incarnation , that body then became the body of God ( as is shewed before out of Origen ) and so that ▪ Orig. in Mat. tract. 21. n. 41. Father expresseth himself thus ; Christus deificavit humanam naturam quam suscepit ; Christ deified that humane nature which he assumed . Neither may we think so grosly of this deification , as if the flesh of Christ were turned into the Go●head , but onely because it is joyned to the Godhead , and assumed into a personall union with it ; therefore the Name of God is also stamped upon it ; so that we may truly say , the man Christ is God , and yet the body and soul of Christ still are , and for ever will be creatures . In Aug. Epi. 221. this sense St. Austin saith , Homo versus est in Deum n●c amisit naturam , Man is become God , and yet man did not lose his humane nature ; and thus Athanasius saith , Archangeli semper antea adoraban● Filium , sed nunc Atha . Orat. 2. cont. 2. Arian . n. 5. Jesum adorant incarnatum carne , qu●m de●fi●averat : The Archangels did alwaies before the incarnation , worship the Son of God , but they worship him now in that flesh , which ( by assuming it ) he now hath deified . For now it is the flesh of God , as the Scripture calleth his blood , the blood of God , Act. 20. 28. and so the same Father useth th●s word divers times in the same sense , g g Atha . orat 2. cont . Ar. n. 5. h. Id. ser. 4. cont. Arian . n. 7. Non deificatus fuisset homo , nisi verbum fuisset incarnatum . — And — h. Christus carnem assumendo , hominem deificavit : The manhood could not have been deified , if the Word had not been incarnate ; — and Christ deified man , by assuming flesh . St. Austin writing upon those words , Paul an Apostle ( of Jesus Christ ) not of men , nor by man ] Gal. 1. Gal. 1. 1. 1. Aug. exp . in Gal. in praefa● . n. 97. 1. saith 1. Paulus missus est per Christum jam totum Deum , quia ex omni parte immortalem ; That Paul is said not to be called by man , because Christ was at that time wholly God , because now he was perfectly immortall , so he fastned this deification , or immortality 2. Aug. Retract . l. 1. c. 21. only on his humane nature ▪ for his divine nature was the immortall God from all eternity ; and Theodoret upon those words God hath , highly exalted him . ] Phil. 2. 9. saith , Est de carne quae deificata est , nam dominus Theod. Dial. in confu . n. 12. gloriae non dicitur glorificari ; 'T is meant of the flesh of Christ deified ; for as he is the Lord of glory he cannot be exalted , deified , or more glorified . So Origen Orig. in Levit. hom. 3. saith of a Levitical sacrifice , that it signified , Carnem Christi in coelis deificandam , that the flesh of Christ in heaven was to be deified , and this deifying the flesh of Christ is said to be done in heaven , because there it was glorified and immortall ▪ and on earth he is said to be deified , because of the Hypostaticall union of his 3. Pet. Diac. apul . Fulg. n. 2. 2 natures , whereby his flesh was indeed Caro Dei , the flesh of God .

By thus distinguishing the two natures in Christ , the ancient Fathers answered the objections of old hereticks , made against the eternall divinity of Christ ; for in the same sense that the Son of God is said to be Phil. 2. 9. Eph. 1. 20. Mat. 28. 18. Act. 3. 13 , 15. deified , he is also in Scripture said to be exalted , to be set far above all Angels and Principalities , to be made the head of the Church , to sit at the right hand of God — to have a name given him above all names , that are named — That all power is given him in heaven and in earth , — that God raised him from the dead , — and that Jesus is made an high Priest for ever ; all these sayings and many more of this ●ind are to be understood of the humane nature of Christ , but cannot be verified of his divine nature . Athanasius doth in generall give us this excellent rule , m m Athan. Ser. 4. cont Ar. n. 7. n. ib. Quae Christus accepit à Patre , non Filio verbo accepit , sed carni , — and again , n. Quae Christus possidet ut Deus , ea postulat ut Filius hominis : Those things which Christ is said to have received of the Father , he received not to himself as he is God the Word , but by reason of his assumed flesh , — and such things as he required to his manhood , he possesed before by his Godhead ; and in this sense onely is the Son of God said to be anointed , and so only is he called Christ , o o Ath. orat . 2. cont. Arian . n. 5. Vnctus est , non ut Deus , sed ut homo Heb. 1. 9. erat : p p Theod. Decret. l. 5. n. 17. Luke 2. 52. Ath. ser. 4. cont. Ar. n. 8. & n. 22. Erat Verbum , Filius unigenitus ante incarnationem , sed non nominaetur Jesus Christus nisi post incarnationem , saith Theodoret : He was anointed , not as God but as man , — he was the Word , the Son , the Only begotton before his incarnation ; but is not named Jesus Christ till his incarnation ; so when it is said , he increased in wisdom , it is meant of his humane nature , not of his Godhead , as Athanasius expounds it , Profecit non verbum sed caro .

So again , Omnia mibi traditae sunt à Patre . ] Nam antea non erat homo : so again , God hath made Jesus both Lord and Christ , ] Acts 2. 36. God cannot be said to make him , but onely in respect of his incarnation ; for otherwise the Father is said to beget him , but not to make him .

So again , The Father giveth life to the Son ; ] that is , to his flesh , and as he is Man . So Christ is said to receive the Spirit without measure ; ] that is , his humane nature received the Divine Spirit ; for in him the Godhead dwelt bodily ; so , The Father is greater then I ; ] That is , as I am Man : and he hath given him a Name , ] still as he was Man : and in this sense onely is Christ said to be Deified : for nothing was in Christ before his Incarnation , that could receive any new Title of God , because his pure divine Nature was so before , neither could that Title be really and properly ascribed to any other God ; because there is no God but he ; and therefore Epiphanius doth truly affirm , Ante Epiph. haer. 69. incarnationem non dicit Christus Deus me●s ; ( i. ) Christ did not , say My God , before his birth of the Virgin , because he hath no God , but onely in consideration of incarnation .

CHAP. X. How those words which signifie the abasing and minoration of the Son of God are to be understood of his delivering up the Kingdome , and end thereof , and of his subjection to the Father .

AS no Title of Majesty , Exaltation or Deification could be newly added to the Son of God , except he had humbled himself to incarnation : So neither could any tearms or words of minoration and subjection be put upon the same Son of God , if he had not determined before , and actually afterward performed the assuming of flesh ; for by his incarnation he became capable of such infirm passions , and thereby is as ( shewed Tert. cont . Marc. l. 2. before ) he is said to be born — to grow — to weep — to pray — to thirst — to suffer — to die — and yet to be truely called Deus mortuus ; Though dead , yet God nevertheles S. Hilary upon these words . The Father is greater then I , ] saith , Pater est Hil. de Trin. l. 9. n. 3. John 14. 28. major Filio respectu hominis assumpti , sed Filius non est minor Patre respectu Deitatis : The Father is greater then the Son , in regard of the Sons assumed Manhood , but the Son is not less then the Father , in respect of the Sons Godhead . For in consideration of the Divinity of the Son , he saith , The Father and I are one . John 10. 30. They are one , and that not onely in will , or concurrence of consent , ( as the Arians would have it ) but in Godhead : for as the same Father answereth them — Quasi divinae doctrinae inops sermo sit , nec dici à Domino Hil. de Trin. l. 9. p. 185 potuerit , Ego & Pat●● unum volumus : ( i. ) The Divine Scriptures wanted not words , but Christ would have said , The Father and I consent in will . If he had so meant .

So St. Ambrose faith of his praying : Christus vogat Ambr. de fide . l. 3. n. 22. c. 3. ut Filius Hominis , imperat ut Deus : ( i. ) Christ prayed as he was the Son of Man for as he is God he commandeth . And again he saith of the death of Christ : Christus Id. de incarn . l. c. 5. n. 25. moriebatur , & non moriebatur - secundum hominem — secundum Dium : ( i. ) Christ died — for he was a Man , Christ was immortall — for he was God . So the minoration of the Son of God : Ful●entius saith , Exi●●ni . Fulg. de grat . c. 2. n. 3. Phil. 2. 7. io fuit acceptio formae servilis , the making of himself to be of no reputation , was by assuming the form of a servant ; just as a King doth condescend below himself in the disguise of mean apparell .

But the principall doubt is , how Christ can be believed , and said to be the true , onely , supream and eternall God , and all one with the Father in the Unity of Godhead , seeing the scripture tells us , I Corinth. 15. 24.

1 That Christ shall deliver up the Kingdome to God the Father . 1 Cor. 15. 24 , 25 , 28. 2 That Christ shall reigne , till he hath put all his enemies under his feet . 3 That then the Son himself shall be subject unto him that put all things under him : For how can it stand with a supream God , and an eternall King , to deliver up his Kingdome , and so to reign but for a limited time untill , and then to become a subject ?

1 For answer hereunto , I say first , that Christs delivering up the Kingdome to the Father , doth not imply any resignation or annulling of his own interest , nor excluding of himself , or abdicating his own dominion , but a communication of that power which he received ( as he was man ) to his Father , who is the same God with him . For as he is said to deliver the Kingdome to the Father ; so the Father is said to have delivered all things to the Son , Luk 10. 22. All things are delivered to me of my Father : and Matth. 28. 18. All power is given unto me in Heaven , and in Earth . Yet no man will say , that the Father by this gift , excluded himself from his own dominion ; still God is Lord of all things but by this gift he communicated his Domiuion to the Man Christ , and yet reserved it to himself .

Now what is this Kingdome that shall be delivered ? the Kingdom of Christ is his Church , his Saint , his Elect , and what kind of delivering is here meant ? were not the Church , and Saints , and Elect Gods Kingdom before ? and how are they said to be delivered up to the Father , who never had been out of his hands ? Aug. de Trin. l. 1. c. 8. n. 60.

I answer with St. Austin , Tradere regnum est eredentes perducere ad contemplationem Dei : to deliver up the kingdom is to bring his Saints to the vision , and fruition of God , to present them pure , unspotted , free , and fully delivered from the bonds , and the ruling power of sin , and of death , which before had some power over them , and God ruled in them but in part , so that the dominion of the flesh had also a share in them ; but at the last judgment , they shall be given up free from those intanglements , as it is there said , that then Christ shall put down all rule , and authority , and power , ver. 24. So that nothing shall have rule over them but God , and he alone , — that God may be all in all , ver. 28. So that this delivering up is but so as Saint Paul desired , 2. Cor. 11. 2. to present them to Christ as chaft Virgins , and as a Philosopher said to his disciple : reddam te tibi meliorem . So Christ shall deliver Seneca de Benef . l. 1. c. 8. us up to the Father in better condition then he found us , for although God by his Omnipotency ruled over us before , yet it was but as a King over stubborn and rebellious subjects ; but then the same God shall reign over the same subjects amended , and wholly , and willingly , and joyfully submitting themselves to his divine will .

Secondly , where it is said , Christ shall reign till he ● hath put all his enemies under his feet ; This doth not signifie that Christ shall reign no longer , but that the Kingdom of Christ shall indure untill then , in despite of all the opposition of heresies , Persecutors and Tyrants , or of the world and the flesh , and that the gates of hell shall not prevail against it . So that Christ shall reign till then , as a King whose people are perpetually opposing , resisting , and rebelling against him , but yet the King still holdeth his kingdome ; so albeit in the Kingdom of Christ , and in his servants there is strife between the flesh and the spirit , yet still the Spirit of Christ retaineth a kingly power in them , for although the flesh lusteth against the spirit , Gal. 5. 17. yet the Spirit helpeth our infirmities , Rom. 8. 26. and God giveth us the victorie through our Lord Lord Iesus Christ , 1. Cor. 15. 57. Christ reigneth during this world , as a Warrior , as the Lord of Hosts ; but afterwards he shall reign as a true Melchisedec , king of Sal●m , Prince of peace : so that his kingdom doth not end with the world , but shall be refined and reformed , not by any change in our King , but in his subjects , and this is the meaning of this word till in the judgment of Expositors ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : do not alwaies signifie an utter ces●ation . b b Orig. 39. Donec non est definiens tempus . c c Cyr. Hiero. 17. . Donec non habet finem , sed consequens quiddam . d d Th●oph in Mat. . Donec non adimit posterius . e e Naz. 28. . Donec sequens tempus non excludit ; ( i. ) this word until doth not so limit us to the time past , but that it leaveth open all time to come , as Mat●h. 28. 28. I am with you unto the end of the world ; doth not signifie that Christ shall be with them no longer , and so also it is used , Psal. 112. 8. and in many other places .

Thirdly , where it is said , the Son himself shall be subject ] 3. the meaning is not that the Son of God shall cease to be a King , and shall turn subject , for we are assured that he shall reign over the house of Iacob for ever , and of his kingdom there shall be no end , Luk. 1. 33. Now what is it in Christ that is capable of subjection but only his humane nature ? for no man will say that his Godhead can be subjected ; and as for his naturall ● body , or humane nature , it ever was , and is , and for ever shall be subject to his Godhead ; for the humane nature is ever ruled by the divine nature : Neither shall his humane nature ever be depressed , depreciated , or subjected lower then that preferment which was conferred on it by his Godhead , therefore this subjection cannot be meant of his own naturall body , but it is indeed meant of his body mysticall , his Church , his Saints and Elect which are called his members and his body , Your bodies are the members of Christ , 1. Cor. 6. 15. and the Church is his body ▪ Eph. 1. 23. Eph. 5. 30. this exposition , as it is most true , so was it also that which the Fathers gave of this hard place , Athanasius saith , f f Atha . Cont. Apol. n. 22. . Cum omnes nos subjicimur , tum ipse dicitur subject ; When all we are subjected to Christ , then Christ is said to be su●ject ; and Saint Ambrose saith , g g Ambr. de Fid. l. 5. c. ● . n. 24. . Christus subjicietur in nobis — nondum subjectus est Christus , quia membra nondum subj●cta sunt — pro nobis ●●●it subjectus , non pro se , et in nobis subjicietur ; Christ shall be subject — but it is in us — as yet Christ is not subject , because his members are not yet subjected — it is in regard of us that he must be subjected , not in regard of himself ; for so long as h●s mystical body is not perfectly subjected to the divine will ( as is shewed before ) the whole Body of Christ cannot be said to be fully subject , and his mysticall body which consists of men over-ruled by the power and rebellion of flesh and blood never was yet perfectly subjected to God , nor ever will be wholly obedient to him , untill ( after the resurrection , ) they shall be thus delivered up to the Father , perfectly Sanctified Aug. 83. quaest. qu. 69. n. 87. and cleansed ; and thus doth Saint Austin also expound it : Subjectus erit ] dicitur de Christo et de membris ejus , Scil. ecclesiâ cujus est caput — sic de universo Christo annumerato corpore , & membris ejus — Omnes vos unum estis in Christo , Gal 3. 28. — Christus universus , est caput cum membris ; This subjection is said of Christ — and of his members the Church ; of which , Christ is the head . — — So there is an universall Christ , signifying the head , and all the members , as we read , Gal. 3. 28. Y● are all one in Christ .

By what hath been said , I trust the Reader will understand that neither this Deification , preferment , or exaltation ; nor this Subjection which is said of Christ , doth in the least measure , derogate from his Eternall , and Supream Godhead .

SECT. II. More concerning the subjection of Christ .

THis speech of Saint Paul , that The Son himself shall be subject , ] would be more throughly examined , being one of the grand Arguments , used by A●iu● and his Sect , against the eternall Godhead of the Son . Therefore I crave thy patience ( good Reader ) whilest I discourse unto thee two questions pertinent .

First , how it can be said , that The Son himself shall 1. Quaest. be subject , whereas in truth , onely h●s Church is then to be subjected more then it was before , and not his own Person , no not his very humanity ; ( more I say , then it was whilest he walked on the Earth ) For then he was not onely without sin , but moreover , he was obedient to death , even the death of the cross ? Philip. 2. 8.

For the understanding hereof I premise three considerable observations : First , the Apostle doth not say , the Word shall be subject ; for then he must mean that the Godhead of Christ should be subject , which is impossible : but he saith , the Son shall be subject . Now we know , nothing is more frequent in Scripture , then that holy men are called the Sons of God , as Matth. 5. 9. Luke 6. 35. so that the subjection of the Son of God , doth here signifie the perfect subjection of holy men at the resurrection of the just , as will more appeare anon .

Secondly , I observe , that whereas he saith , The Son himself shall be subject , and yet cannot mean the naturall and individuall Person of Jesus Christ , but onely his Church ; it must needs declare that the appellation of t●e Son of God himself is given and communicated to his elect members , who are his Body mysticall , as being really united to his body naturall , and with him who is the head , they are One body ; so that Christ , and his Church are called One Christ , which by the Fathers , is usually called Plenitudo Christi , & Christus ●●tu● & Christus Vniverisus . Tertullian in his sense said Tertul. de Poenit. Aug. ●n Jo. Tract. 21. of this mystery , Ecclesia ( est ) Christus , cum ad fratrum g●nuate proter dis , Christum contractas : and so Saint Austine , Christi facti sumus , non so●um Christani , Plenitudo Christi est caput & membra , C●●istus & Ecclesi . : ( i. ) The Church is Christ , so that when you are prostrate at the knees of the brethren , you touch the knees of Christ — We are not onely Christians , but we are Christ ; the Fulness of Christ is the head , and the members , that is , Christ and h●s Church .

Thirdly , Observe that it is said , Then shall the Son 3. be subject ] by which future expression , it may clearly appear that the subj●ct●on here meant , is not yet come to pass , and therefore cannot be understood of the naturall , proper , and individuall Person of Jesus Christ : for all manner of subject●on that can be expected from him , is already perfect in his own proper humanity , because himself never rebelled against the Godhead . Nazianzen saith of him , Annon nunc subjectus est ? an Naz. Orat. 36. ut de De● hoste loque●is ? But though Christ in h●s own proper humanity , ever was , is and will be subject to the Godhead , yet of Christ in regard of his ●ody Mysticall ( which is the Church of Elect , & ●s called by her Spouses Id. ibid. own name ) the same Father saith ▪ P●cca● a nostra sumpsit & inobedientiam — quamd●u eg● inobediens sum , Coristus per me inobediens est : Cum subjectionem nostram implev●rit , nosque addu●●r●t , tum ips● subj●ctus dicitur ; Christ hath taken our sins and d●sob●dience on himself , so long as I am inobedient , so long Christ by me is said to be inobedient , when he hath wholly subdued us , and presented us perfect to the Father , then the Son himself is said to be subject .

The answer to this question , How the Son himself Answer . shall then be subject ? is this ▪ That in Scripture-language , the Church or Saints and Members of Christ a●e called , and really are with their head , One whole Christ , they are himself , and therefore their subjection is his subjection , and so long as they are not fully subjected , the Son himself is not wholly subject

For if the naturall body of Christ be called Christ ; ( as it is when we say Christ is buried , when onely his body was buried ) much rather may his great Mystcall and P●liticall Body be called Christ , and so it is , 1 Cor. 12. 27. The Body of Christ , — all the Members are but one Body , so is Christ : and Gal. 3. 2● . All are one in Christ Jesus ; see 1 Cor. 6. 15.

If it were not for this reall union of Christ and his Church , how could Christ truely say , I was hungry , Matth. 25. 30. and ye gave me meat ; for the meat is meant of that which is given to his poor Members , and not to his own proper self , and th●s is clearly and often explained by S. Austine , a a Aug. in Jo. Tract. 28. Non enim Christus in capite , & non in corpore , sed Christis to●us in capite & in corpore : and again , b b In Jo tract. 108. Vnus est Christus , caput & corpus , ipsi sunt ego : and again , c c In 1 Epist. Jo. tract. 1. Carni Christi conjungitur Ecclesia , & fit totus Christas ca●u & corpus : and again , d d Ibid. tract. 10. Fil●i Dei sunt c●orpus unics Filii Dei , & ●um ille caput sit , nos Membra , unus ' est F●lius Dei , and more yet : e e De Verb. Dei , Serm. 14. Caput cum corpore su● , unus est Christus : The Apostle saith , Eph. 5. 31. We are member● of his Body , of his flesh , and of his bones ▪ upon which words , the same Father saith , f f De Temp. serm. 234. Ipse Christus est spensur , & sponsa , sponsus in capi●e , sponsa in corpore . The sum of what he saith is this : We are not to imagine Christ to be onely in the head , for the whole Christ consisteth of the head and body — The head and body are but one Christ — his Members are himself — so there is but one Son of God , for the whole Christ is both Bridegroom and Bride .

By reason of this Union , Christ said , Saul , Saul why Acts 9. 4. persecutest thou me ▪ For Christ is in Heaven as head , but his Body is on Earth . If one tread upon the foot , the head crieth , you tread on me . g g Aug. de Verb. Dei , ser. 49. Vnita● est à capite ad pedes ; head and foot are united as one Body : and therefore by the Ancients , h h Prosp. Psal. 101. Those which are strong in Christ are called his bones . The Apostle is the mouth of Christ , Saint Ambrose wished , would I were Ambr. n. 51 , 34 but his Foot : Others , are his Eyes , as the Prophets ; Others his hands , as those that do good , and the poor are his belly : yea , the Prophet calls his people the apple Zach. 2. 8. of his Eye .

So it is said , John 3. 13. No man hath ascended into Heaven , but he that came down from Heaven : ] For although holy men ascended into Heaven , yet this is a Truth , because such are included in the plenitude of Christ ; i i Aug. de Verb. Apost. ser. 14. In Coe●um non ascend●t n●si Christus , si vis ascendere , ●sto in corpore He that will ascend , must first be in Christ .

It is said , Col. 1. 24. I fi●l up that which is behind of the affl●ctions of Christ in my fl●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 ? ●olle gratiam , quid est Christus nisi homo ? quid nisi quod tu ? and in his disputes against the ●el●gians he thus argues , Vnde Christus De Praedest . cap. 14. homo meruit ut in unitatem personae cum aeterno verbo assumeretur ? quid ●nte egit ? and he answereth himself thus , ille grat âest tantus ; ●â gratiâ fi● Christianus , quâ ille homo fi● 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 Hier●m writes thus to Saint Austin , ( a a Hierom. Ep. 80. ) Habitantem in te●d●●exi D●m●num Salvator●m : And Paulinus thus writes to him ( b b Aug. epist. 58. ) Audiam qu●d in ●● mihi loquatn● Deus ; And Austin himself writes thus to Bishop Aurelius , ( c c Id. ●e opere Monach. cap. 1. ) Jussioni ●●a oporter me ob●●mpera●e , nam Christus in te habitans , ex te jussi● .

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 , Th● Sacrament of union , as out of many grapes one vessell Ad Fr●● in Erem ser. 28. Sacramentum unitatis . of wine is extracted , &c ●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 ●o● . 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 ●●dici . man is a kind of Anthrop●pha●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 u● 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 ] Quiveni● 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 ●we●l●th in us , Rom. 7. 2. of which he saith , v. 24. who shall deli●er us from this body of death ? the deliverance m●st not be exp●cted in this life ; for against this thorn in the flesh did this Apostle pray , ● but it was answered ; My G●●ce i● 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. ● . 38. free from sin , Justi su●runt , & sine peccato non suerunt .

That this truth hath been ever acknowledged by the Church , may appear in that the Apostle saith : ●f we say we havë no sin , we deceive our selves : civitas 1 Joh. 1. 8. Dei o●at● dimi●te nobis debi●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. Sain● Ambrose saith , Non gl●ri●r quia justus sum , s●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 sinn●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 ●steemed righteous , when his un●ighteousnesse is forgiven , as he is ●steemed with God a performer of the Law , whose transgr●ssions are pardoned . Omnia Aug. Retract . 1. c. 19. mandata facta deputan●ur , quando qui●quid non fit ignosci●ur .

Now , that the rebellion of flesh and blood , or concupisc●nce doth cont●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 go●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 resisted , 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 i● 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 p●evail over Grace : So , Gala. 5 16. w●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 pe●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 , ocu●o● , &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 con●upisco ; O ●i , & tamen Aug. de verbis Apost. ser. 5. ago , quamvis membra●●eneo , arma nego . So himself adviseth , Rom. 6. 13 Y●●ld not your members as i●st ●ments of unrighteousness : Although sinfull desires arise in Id de Temp. Ser. 45. your carnall heart . Rebellant ? r●bella , pugnant ? pugna . This is the strife betwen the flesh and the spirit , he did continually resist those temptations . Luctabatur , no● Id. ibid. subjug●ba●ur ; alwayes str●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 p●rtantur ab ●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 ● renuing by the Spirit of Grace , as himself saith , Ephes. 4. 23. B● r●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 Christ hath put down all carnall and sinfull rule , authority and power : for where the Apostle saith , 1 John 3. 9. H● that is b●rn of God sin●eth not : ] He meaneth , that the seed and fountain of sinning is not in his regenerating , and Spirituall part , by which he is born of God : but he is also born of flesh , and by that onely he sinneth .

CHAP. XI . Why the unpardonable sinne is rather fastened on the deniers of the Godhead of the Sonne then on them that deny the Godhead of the other Persons :

BUt why should the denying of the Godhead of the Son be so especially said to be a blasphemy unpardonable , when as the denying of the Godhead of the other Persons is also damnable ; for first , Saint Basil saith expresly more then once , Qut Spiritum sanctum Cr●●turam vocant , incidunt inblasph●miam Basil . epist. 387. n. 17. 43. illam irremissi●item : He that calleth the Holy Ghost a creature , falleth ●nto the unpardonable sinne ; so that Eunomius the Heret●cke who said the Spirit was the Creature of the Son , was involved ▪ in Basil . cont . Euno . n. 20. this blasphemy as well as Arius , who said the Son was but a Creature of the Fa●her● ▪ and therefore called him M●ttendarium , onely an Emissarie of the Father , as Ruffinus reporteth , and Saint Cyprian cal●eth the Devill Ruff. in symb . apud Cyp. n. 91. ( who is under the pressure of eternall unpardonableness ) both Antichristum & Antispiritum , an Antichrist and an Antispirit ; intimating as much danger in the one , as in the other For we ●earn in Scripture , that without holyness , no man shall see God , Heb 12 14. Therefore how can that man expect the gift of Holyness , who denieth the Author of Holyness , which i● the Holy Ghost .

Secondly , He that denieth the Godhead of the Father , is an Atheist , for all sorts of Religions which confess 2. a God , do also confess a Fatherhood in that God ; even the Heathens called their Jupiter a Father , but how can an Atheist expect salvation from God , who denieth that there is any God ?

For answer hereunto it may be said , that although the denying of the Godhead of any Person in the Trinity be destructive to salvation , yet this sin is rather ▪ fastned on the deniers of Christ , then the deniers of the other Persons . First , because the confession of the Father and the holy Spirit is not salvificall without the Confession of Christ ; for even Heathens confessed both a Fatherhood , and a Divine Spirit of God , as appeareth by the confession of Ne●u hadnezar , Dan. 4. 9. but the Confession of Christ is alone salvificall , because he is not alone , as himselfe saith , John 8. 16. I am not alone , but I and the Father which sent me : for the confession of Christ includeth Basil . de 〈◊〉 c. 12. the whole Trinity as Saint Basil affirmeth . Christi app●llatio est professio totius trinitatis de●larans Deum Patrem , qui un●it , Filium qui unctus est , & Spi●itum qui est unctio ; — and Saint mb●o●e affirmeth the same : Amb. de 〈◊〉 c. 3. Christus implicat Pa●rem unguentem , Filium unctum , Spiritum unctionem , ( i. ) The appellation of Christ is the profession of the whole Trinity , declaring the Father anointing , the Son anointed , and the Spirit who is the ointment ; and therefore albeit the form of Baptisme was precisely set down to be in the Name of the Father , and of the Son , and of the Holy Ghost ; yet because the Name Jesus Christ implyeth all these , Saint Peter mentioneth onely this name , Acts 2. 38. Be baptized everyone of you in the Name of Iesus Christ for remission of sins : so doth Saint Paul also , Rom. 6. 3. Galatians 3. 27 ▪

Secondly , the unpardonable sin is fastned on the deniers of the second Person , rather then on the deniers of the other Persons , because the work of redemption was immediately wrought by the second Person . For it was the Person of the Son onely that became a Surety for us , and not onely a bare Witness or ▪ Testifier ( as the Commenter affirmeth ) the Son onely took upon him our nature , and therein fulfilled the Law for us , and suffered death in our stead for our transgressions , he onely was our Surety and Mediatour , and he onely was incarnate , and died , and rose again , and carried our flesh into Heaven with him , and there still continueth a Mediatour for us , not by any verball pleading , or intreating for our salvation , but by presenting there in the glorious Sanctuary of Heaven , that humane body and soul , which had actually and perfectly performed the whole Covenant of God ; and therefore even in the most strict Justice of God , shewing that Heaven is due by the said Covenant to all his mysticall Body , for which his naturall Body was sacrificed on the Crosse for the expiation of all their sinnes , which was prefigured by the High Priests entering into the Sanctum Sanctorum .

All these dispensations and actions which conduced to our salvation must be ascribed onely to the Person of the Sonne , but cannot be said of the Father , or of the Holy Ghost . For that was the Heresie of the ●oc . l. 2. c. 15. Sabellians , who were therefore called , Patripassiani ; for these workes are proper to the Sonne alone . Filius natus , passus , resurr●xisse , ascend●sse dicitur & non Aug. de Trin. l. 1. c. 5. n. 60. Pater : As Augustine saith , ( i. ) The Father cannot be said to be born , or suffer , or to rise again , or to ascend , but onely the Sone .

Therefore Kisse the Son lest he be angry , and ye perish , Psalme 2. 12. For the denying of him ▪ is the renouncing of salvation .

CHAP. XII . The Godhead of Jesus Christ shewed by Scripture , and by the type of the Tabernacle .

BEcause the apprehension , and believing of this great Mystery of God Incarnate is a wonderfull consolation to the Christian , and the denying thereof pertinaciously , a certain note of eternall perdition : therefore the Scripture hath very evidently and frequently declared this weighty truth , both by express words , and otherwise : for the child to be born of a Virgin , must be called Emmanuel , Esay 7. 14. that is , God with us , or God incarnate ; and the same Prophet Esay 9. 6. giveth that childe such Titles , as cannot be attributed to any meer creature , as — The mighty God , the everlasting Father , the Prince of Peace . This Prophets words do so agree with the Evangelicall , and Apostolicall Doctrine : ( as the Word was made fl●sh , and the Word was God , John 1. and God manifest in the flesh , 1 Tim. 3. 16 — and of whom as concerning the fl●sh , Christ came , who ▪ is over all God blessed for evermore , Rom. 9. 5. ) that Saint Jerome called this Prophet Hier. proaem . in Isai . n. 33. Esay , Non solum Prophetam , sed Evangelistam , & Apostolum ; Not onely a Prophet , but an Evangelist , and an Apostle ; for as the Prophet before the incarnation bringeth in God , saying , I have sworn by my self — to me every knee shall bow , Esay 45. 23. So the Apostle applieth that saying to Christ , being the same God , ( but now incarnate ) of whom Esay spake , Rom. 14. 11. As it is written , As I live saith the Lord , every knee shall bow to me . So that the saying of the Psalmist , Psalm 97. 7. Worship him all ye gods , is applied to Christ , Heb. 1. 6. Let all the Angels of God worship him .

Neither doth the Scripture set forth this great truth onely by words , but also by the visible type of the Iewish Tabernacle and Temple , to teach the people of Israel where they should profitably seek and find that God , whom they were appointed to worship , and therefore God confined them to perform their worship of him at the Tabernacle or Temple ; lest they like other Nations , should set up a God of their own invention , or worship the host of Heaven ; seeing men naturally desire , either a sensible object of their adoration , or at least will fancie such an one in their brain .

The Israelites ( not yet weaned from idolatry ) before the Tabernacle was erected , made a Calf or Oxe to worship , just as they had seen the Aegyptians worship before , the like figure in memory of Ioseph , as Aug. de Mir. scrip . l 1. n. 74. Ruff. 6. n. some thought , who had preserved them by corn in the Famine , because that beast doth usually work in Tillage : and because in after-times the Jewes abhorred image-worship , not admitting any such Statues in their Temple ; Therefore the Heathens thus usually twitted them , Incerti Iudaea Dei — And Iuvenal saith Lucan . l. 2. Juv. sat. 14. of them ,

Quidam sortiti metu●ntem Sabbata Patrem , Nil prae●er nub●s , & coeli numen adorant .

( i. ) That either it was uncertain what God they worshipped , or that they worshipped nothing but the Clouds or Heaven . For the Heathens used to set up visible images before which they performed their adoration not intending to worship the Images terminativè or finally ( as our Commenters word is ) but they worshipped them just so as the Commenter saith , Christ was worshipped . For they terminated their worship in their gods , whom they thought to be assistant , and present in those images , as Arnobius affirms from Arnob. l. 6. n. 115. the mouths of Heathens , Nos nec aera , nec auri argentive ma●e●ias Deos esse dec●●nimus , sed eos in hi● colimus , quos dedicatio infert , & efficit inhaebitare simu●a hris . ( i. ) We Heathens do not worship the brass or silver , or gold image , but we worship those gods , which by Dedication-Charmes , are invited and brought to inhabit the Images . So Saint Augustine alleadgeth , Aug. de Civ . l. 8. c. 23. Trismegistus affirming , that Images were as the bodies of their gods , and that the spirit was by Art ( Magick ) invited to reside in them . — Simulachrum Id. ib. c. 26. pro corpore , Daemon pro anima est . ( i. ) The image was the body , and a Spirit was the soul within it . For so indeed Heathens used to do , when they had made an image to represent their god , they made a Ceremonious Vide Macrob. Satur. l. 3. c. 9. de evocatione Deorum . Dedication of it to that god , and so inviting him by Charms , and Magicall Conjurations to shew himself to be present in that image , as Conjurers ( they say ) have had the evill Spirit in a ring or boxe : And this is diverse times affirmed by Origen , the manner whereof is partly touched in the Story of the Dedication of Nebuchadnezzars image .

For the Devill apishly imitating God , indeavoured to set up his own worship , in such a manner as God hath appointed for himself . For , Psalm 96. 5. Dii Gentium Daemonia : ( i. ) The gods of the Gentiles are Devils .

Therefore as God manifested his presence in the Tabernacle and Temple , where the Israelites were required to worship God ; so the Devill manifested his presence in Idols , and Idoll-Temples , that so he also might be there worshipped ; and this appeareth by what we reade of Heathen Oracles , and the Images of Iuno and Fortune , which uttered words as Lactantiüs sheweth out of Valerius . Lact de falf ▪ Relig. lib. 2. n. 6.

CHAP. XIII . The Godhead of Christ further proved from the typicall Tabernacle and Temple .

IT will not be impertinent to this business in hand , to inquire why God confined the Jewish worship to the Tabernacle and Temple , as it is manifest he did ; for , Levit. 17. 3 , 4. the Israelites are required upon pain of death to bring their sacrifices to the doore of the Tabernacle . So the publick Passeover is to be sacrificed onely in the place which the Lord shall chuse , Deut. 12. 5. and what place that is , we finde set down , 2 Sam. 7. 13. The house that Solomon the sonne of David shall build ; and this building was performed by him , 1 King 8. 20. and God declared his acceptation of that House or Temple , 2 Chron. 7. 12. The Lord appeared to Solomon , — and said unto him , I have heard thy prayer , and have chosen this place to my self , for an house of sacrifice .

Now the reason why the Israelites were confined to perform their worship in this place , was , because God would keep them in a perpetuall memory and confession of the Messiah to be incarnate ; of whole incarnation both the Tabernacle and the Temple were but Figures or Types : Templum erat figura Corporis Dominici , Aug. de Trin. l. 4. c. 5. saith Augustine , ( i. ) The Temple was the Figure of our Lords Body ; for as God did manifestly shew his presence in the Tabernacle and Temple , by a cloud , and the Glory of the Lord filled both ; as we reade , Exodus 40. 34. and 1 Kings 8. 10. So did he in the Body of Christ by his great Miracles , Deus erat in Aug. de Consens . Evang. n. 86. Templo , — V●rbum caro factum : ( i. ) When the Word was made flesh , God was there as n his Temple .

So that the prudent and religious sort of Israeites in the Typicall Tabernacle and Temple , did indeed worship their god , who as yet was but Typically incarnate ; for the Tabernacle did represent an humane body : Philo and Josephus both of them Jewes by birth and religion , called the Tabernacle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jos. Ant l. 3. c. 4. Phil. de vit. Mosis , l. 3. & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. ) A moveable and a portable Temple , as a mans body is : the covering of it was with skins , as mens bodies are covered , Exodus 26. 14. and with Curtains , as mens bodies are with Garments ; and it represented the Body of Christ . Ath. Orat. 5. cont. Ar. n. 4. Corpus Domini ist Amiculum , saith Athanasius . ( i. ) The Body of our Lord , was the Garment of God . And the two great Apostles Saint Peter , and Saint Paul , in allusion hereunto call their own bodies Tabernacles , 2 Cor. 5. 1. and 2 Peter 1. 14. Hence it is ( no doubt ) that so often mention is made of worshipping towards the Temple of Jerusalem , Psalme 5. 7. and 138. 2. I will worship toward thy holy Temple ; and Psalme 29. 2. Worship the Lord in the beautie of Holynesse ; that is , in his glorious 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 h●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 Patria●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 E●●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 manifestation●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 Fili● qui ubiqu erat ●n●eà , corpoream appar●ntiam Chrys. ser. de Pastor . n 58. significat , non mig●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 . Eli●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 Litu●gies , ( as we finde in severall ages of the Church ) directed men to pray thus : Sacerdos ante O●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 , Psalm● 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 , Colossi●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 still worship toward the Temple , and our Saviour tells us which is the true Temple indeed . Iohn 2. 19 , 21. Destroy this Temple , & in 3 dayes I will raise it up . — But he spake of the Temple of his body . For Iesus est Deus , & Templum Dei , saith Nazianzen , ( i. ) Naz. Orat. 43. Jeius is both the Temple of God and the God of the Temple . And so Saint Austine saith , Christus est Sacerdos Aug. de dog . Eccl. n. 73. & Sacrificium , est Deus & Tem●lum , ( i. ) Christ is the sacrificer , and the sacrifice , he is the God and the Temple . And Origen saith , Christus est Templum in Orig. in Josh. Hom. 17. utero Virginis formatu● : ( i. ) Christ is the Temple built in the Virgins womb . And Athanasius more plainly expresseth this Mystery : Digni sunt Ariani , qui Atha . Or. 5. cont. Ar. n. 4. ●aepè percant , qui prisci populi reverentiam ●rga Templum laudant , sed D●minum in carne ut in Templo suo adorare recusant : ( i. ) The Arians have well deserved perdition , who praise the Iewes for their reverence towards the Temple , yet themselves refuse to worship the Lord i● the Temple of his Body . Solomon saith , Proverbs 9. 1. Wisedome hath built her an house . Who is wisedome but God ? and what house is it ? but as Athanasius often expoundes that saying . Corpus Christi Atha . ser. 3. cont. Ar. n. 6. est Domus sapien●iae : ( i. ) The house of Wisedome is the Body of Christ . The word building in Scripture , is applyed to an humane body , as well as to an house , G●nesis 2. 22. Deus aedificavit costam in mu●erem : ( i. ) God builded the woman of Adams rib . and Ru●h 4. 1. Rach●l and Leah — did build the house of Israel , — and in three dayes I will raise it , Iohn 2. As if it were the raysing of an house . So the Mysticall Body of Christ , which is his Church , is called Gods building , 1. Cor. 3. 9.

In brief , Iesus Christ in respect of his divine Nature , is our God , and the Temple wherein our God dwelleth , and that which is truely said to be — his rest for ever , Psalme 132. 14. Is his glorified Body now in Heaven .

When we compose our selves to Prayer , we lift up our mindes to this God in that Temple : God — Incarnate is the finall and ultimate Object of our adoration : there is no way to approach to our God with any hope of obtaining pardon and remission of sins , but through the open doores of the Temple of his wounded body : therefore our Prayers are all sealed with Through Iesus Christ our Lord .

He that maketh any approach to God otherwise , then considered in this Temple , must expect to finde him onely as a severe and offended Judge , but wh●n he looketh on us through his Sonne , his severity is sweetned . Filius est dul●edo D●i : ( i. ) The Sonne is Fulg disc. object . Arian . n. 1. the sweetnesse of God . When he beholdeth us through Jesus Christ , he is pacified and g●acious ; the clouds and tempests of Gods anger are asswaged by the serenity of the Countenance of Jesus , — Vul●u quo Coelum tempestatesque s●renat . Virg. A●n. 1.

Are we not therefore called Christians , because we worship God in Christ ? To him Saint Stephen directed his Prayer , Acts 7. 57. Lord Iesus , receive my spirit . And Saint Paul also .

Now our Lord Jesus Christ himself , and God even our Father — comfort your hearts : for so Christ had given direction before , Iohn 14. 13. Whatsoever ye shall aske in my Name , that will I doe , that the Father may be glorified in the Son .

By what hath been said , I trust the danger of this Commentors bold assertion will be discovered , who tells us [ that Christ is not to be believed P. 54. in finally , but God in Christ ] not believing , or not considering that the Godhead is in Christ . And therefore Christ in respect of this Gohead is to be believed in , and prayed to finally and ●ermina●ely , as the utmost object of our Faith , and the Manhood of Christ so endowed with , and united to the same Godhead is to be believed in , and prayed to Mediately ; for by the Incarnation of the Godhead in Jesus , he became our Advocate , and Mediatour , and a Priest , which is next to be discoursed .

CHAP. XV. That the most high God became a Mediatour , and a Priest , and that Christ is prayed unto , and yet is a Mediatour : Every Person in the Trinitie may be prayed unto .

THe Commentor tells us , [ That the supream God P. 80. c. 5. v. 5. can no way be a Priest , and therefore Christ is not supream God , because he is ma●e a Priest . ] This assertion is most false and blasphemous ; he that affirmeth it , either never was Christian , or else must be an Apostate ; because to say , that the most high and onely God cannot be a Priest , is all one as to say , This God cannot assume flesh ▪ or be Incarnate : For in the same manner , the supreme God became a Priest , in which he became a Mediatour , and both by assuming humane nature .

For if it be demanded how we can pray to Christ , seeing he is our Mediatour and Priest , who interceedeth , and prayeth for us , and that by him we approach to God , so that we may seem rather to pray by him , then to him ; and if Christ be the finall Object of our Prayer , who is our Mediatour ?

To this it may be answered , that Christ is a Mediatour , in the same sense that he is a Priest , and in that sense he prayed . Now he became a Priest , and a Mediatour by ass●ming Manhood ; for Saint Chrysostom● Chrys. Hom. Ant. 32. n. 12. saith truely , Christus oraba● ut homo , nam Deus non ●rat . ( i. ) Christ prayed in that he was a Man , for God doth not pray . And Saint Austine saith , Christus Aug. de Civit. ● . 20. c. 10. est Sacerdo ▪ quatenus est Filius hominis . ( i. ) Christ is not a Priest , but by being the Sonne of Man . For although it be said , Rom. 8. 26. The Spi it maketh interc●ssion for us : ( though the Spirit as it signifieth the third Person , was not Incarnate : ) the meaning is onely , that the Holy Ghost helpeth our infirmities in prayer , as is there said ; and nos int●rpellare facit : It enableth and stirreth us up to pray , as Saint Austine Aug. expos. in Ro. n. 96. expounds it ; not that the Spirit it self prayeth for us . When Eudoxius the Arian was newly placed in the Episcopall seat of ●onstan●inople , the first sentence that he uttered was this bla●phemy , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Soc. l. 2. c. 33. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Father is impious , the Sonne is pious , at which words when the people began to raise a tumult , he appeased them by saying , that his meaning was , that the Father never prayed , but the Son did often pray ; his intent was hereby to insinuate ; that because Chr●st prayed , therefore he was not God , but was onely a creature : which ●s the Argument ( which our Commenter useth against the Priesthood of God ) for indeed the pure Godhead cannot be said to pray , because there is none greater to be prayed unto ; therefore God must be incarnate , before he can be a Priest , or pray ; but as he was a perfect Man ; so might he pray for us ; and as he was perfect God , so we may and must pray to him .

For all Prayer is directed to God onely , but not to the Father onely ; and because the Godhead is in every Person , so that every Person is God ; therefore Prayer may be made to any Person and Christ will yet still continue our Mediatour , both to the Father , and to the Holy Ghost , and to himself also ; for he that prayeth to one Person , prayeth to all three Persons , for they are all inseparately involvd one in another . The Father is in me , & I am in him , Joh. 14. 11. and the Father and I are one , Joh. 10. 30. But this is warily thus to be understood : That the Godhead or Essence of the Father is in the Son , whereby the Son is called God ; but the P●rsonality or Propriety of the Father is not in the Son ; for the Father cannot be called the Son , nor the Son the Father , otherwise then ( as is shewed before ) that the Godhead in any Person is the Eternall Father . Divines have observ'd upon that place , Io. 16. 23 Whatsoever ye shall ask the Father in my Name ] He saith the Father , not my Father ; for if he had said , My Father , then the asking had been confined to one Person ; for onely one is the Father of the Son of God : but in that he saith , The Father , he doth not debar us from praying to the other Persons , because ( as hath been shewed out of Esay 9. 6. ) every Person is the eternall Father , because every one is one God .

There is but one God in the three Persons , and that one God , the second Person ( being God Incarnate ) is our Mediatour ; and though he be Mediatour , because Incarnate ; yet neither his Mediatourship , nor his Incarnation do nullifie his Godhead , so that our Saviour is Mediatour for us to himself , to his own Godhead ; so that we may pray to the Son , to hear us for his own sake . For Iohn 14. 14. Where it is said , If ye aske any thing in my Name . ] The old reading was , as may be yet seen in S● . Hierom● , If you aske me any thing in my Name ; and Beza confesseth as much , though he imagined that it was taken out of the Margin into the Text. So Christ is prayed to as he is God , and he is Mediatour , as he is Emmanuel ; Every Person is God , therefore every Person is to be prayed unto ; and he that nameth but one Person in Prayer , doth not exclude the rest , because all are but one God .

This was the Doctrine of the Primitive Church , delivered singularly and profoundly by Saint Ambrose and Saint Augustine , Vnus Deus in tribus , & haec tria Amb. in symb . n. 20. unus D●us , One God is in three Persons , and three Persons are but one God . And Vnus est Ommipotens & Tripotens Deus , Pa●er , Filius , Spiritus . There is but one Omnipotent , and Tripotent God , the Father , Son , and Holy Ghost . And again , Singulus horum Deus , & simul Id. de Doct. Chr. l. 1. c. 5. omnes , unus Deus , & singulus horum plena substantia , & simul omnes una substantia : Every Person is God , and all are one God ; Every one is perfect God , and all together are but one God . And again , Singula sunt in singulis , & omnia in singulis , & singula in omnibus , & Id. de Trin. lib. 6. c. 10. omnia in omnibus , & unum omnia : Every one is in every one , and all in every one , and every one in all , and all in all , and One is all .

Hence it is that every Person may be prayed unto , and glorified ; as in Scripture the Seraphims crie , Holy , Holy , Holy , Esay 6. 3. Rev. 4. 8. and the Christian Church , both ancient and modern , in her Doxologies used to glorifie the three Persons alike , Gloria Patri & Filio & Spiritui ; and in her prayers invoked all , and in her Creeds confessed all ,

CHAP. XVI . The Godhead of Christ , shewed from the adoration of his Person , and how God is to be worshipped , being incarnate .

IF it be again demanded , how we can perform Divine adoration to Jesus in the Temple of his Body , being now God . — Incarnate , except at the same time we adore a creature , because his Body still is a creature , for though it be indeed the Body of God , yet nevertheless , it is a body , and therefore a creature : Or shall we therefore adore his Body , because it is the Temple wherein God dwelleth ? If so then , as Athanasius Ath. de incar . n. 22. objecteth , Adora quoque Sanctos ob Deum inhabitantem . By that reason you may worship the Saints on earth , because their Bodies are the Temple of God , and God is in them , and then why should we not worship the Sun and Moon and other creatures as well ; for God is in them , because he is every where . The Manichees worshipped the Sun , because they thought the Aug. Cont. Faust . l 20. c. 2. Son of God was there .

For answer hereunto , we are to understand that God is in another manner existent in holy men and other creatures , then he is existent in the humane nature of Christ , ( as is shewed before , chap 8 ) For the Godhead and Manhood in Christ , are one Person , but not so in other creatures ; God dwelleth in a Saint , 1 Iohn 4. 16. yet you cannot say that God and the Saint are one person ; for if so , then that Saint must be called God , and should be worshipped as God ; but we profess Hier. cont . Vigil . n. 17. with Saint Hierome , that we are so far from worshipping a Saint , or a martyr , that we will not worship an Angell , or an archangel , nor Cherubim , nor Seraphim ; but neither do we refuse to worship God , though he be invested with his humane nature , his humiliation by taking the form of a servant upon him , doth not ungod him , neither can we separate his Godhead from his manhood , that so we might worship the pure Godhead alone . Fidelis veneratur Domi●um in corpore latentem , saith Athanasius : the faithfull worship Ath. 26. n. Theod dial . in conf. n. 12. God though veiled in his body , as we may perform civil worship to our King , though he be clad in vulgar apparell , yet not worship his apparel , and No man will say to the King , First put off thy Robe and Crown , Epiph. in Anc. n. 27. o King , and then I will do obeysance to thee ; and if the King should put off his Robe , yet none would worship the Robe .

So no man can say to Christ , Lay aside thy Body , and then I will adore thee , but we adore God in Christ , although God be there united unseparably with his body , and if we could separate his body really from his Godhead , we should not worship it alone , because it is a creature : and this also is the determination of Athanasius : Quis tam vecors est ut ita loquatur , Absiste à corpore ut te adorem ? oec ? who is so foolish Ath. cont . Arian . or 5. n. 4. as to say to God , lay aside thy Body , that I may worship thee ? or who can shew us his body emptied of his Godhead ? Therefore albeit we do not adore his Body as the Vtimate and uttermost object of our adoration , yet we resuse not to worship our God with his body Concomitant ; for St. Thomas when he saw Christs body and touched his wounds , yet he said My Lord , and my God , Ioh. 20. 28. The women held him by the feet , yet worshipped him , Maith. 28. 9. The Psalmist saith , Exalt the Lord our God , and worship at his Footstool , Psalme 99. 5. What is meant by his Foostoole ? St. Chrysostome tells us , The earth is his Footstoole , Isa. 66. 1. Because the Body of Christ was Chrys. ser. de Trin. n. 57. from Adam , and Adam from the earth , and this body is united to God , therefore our God ( though in it ) is to be adored . Some men are offended when they see a man worship his God , if his face betowards the East , or Communion-table , suspecting that the worship is done to the Table , or to the East , though they are told , it is done to God onely : as also if in time of divine service , a man bow his knee to Jesus , when that name is named , some will say , the bowing is done to a sound , a word , or letters ; just so the heathens said , that the Christians worshipped the Sun , because they assembled on the Sunday , and because they used to adore God , with their faces turned toward the East , as Tertullian saith , and some also said that Christians worshipped Tert. apol. c. 16. n. 4. Bacchus and Ceres , that is , Bread and Wine , because at receiving of the Sacrament they used a reverend adoration of God , as we read in St. Austin ; yet these slanders did not deter the Christians from their Aug. cont . Faust . l. 20. c. 13. usuall discipline . But these Brethren would think ( as I suppose ) that themselves were much wronged , if a man should tell them , that they worship a Chaire , a Form , or Table , because when they pray , they kneel before some of these . When God appeared to Abraham , Abraham bowed himself toward the ground , Gen. 18. 2. Will any man say that Abraham worshipped the earth ? No , saith St. Ambrose : Non terram , sed Iesum nascitu um è terra & resurrecturum : he worshipped Amb. de Abrah. l. 2. n. 13. not the earth , but Jesus , who afterwards was to be incarnate , and to rise again out of the earth . The worship of Jesns is the adoration of his divine person in heaven , and not of a name , or word , and this adoration , and genuflection is of a higher consequence , and greater weight , then some Christians are aware of as will appear by that which followes .

CHAP. XVII . That genuflection to our Lord Jesus was apointed onely to be as an acknowledgment of his God-Head .

Because the great work of mans redemption is founded upon the Godhead of Jesus , and that the denying , or disbelieving that doctrine , is a certain mark and character of unpardonablenesse , therefore , good Christian Reader consider with thy self , what a charitable and prudent care this Church of England had of thy soules health when , ( to keep thee in a perpetuall memorie thereof , and a continuall confession of this great and weighty truth , she required that when the Lord Iesus shall be mentioned , in time of divine service , lowly reveren●e be done ; the reason alleadged by that Canon is of the greatest concernment that can Canon . 18. be imagined [ Testifying their due acknowledgment , that the Lord Iesus Christ , 〈◊〉 and eternall Son of God , is the only Saviour of the world , in whom alone , all the Mercies , Graces , and promises of God to mankind , for this life , and the life to come are fully and wholly comprised ] by which words it is apparent , that the principall intent of that Canon , was for the acknowledgment of the Lord Jesus to be the true , and eternall Son of God , and thy redeemer , which is that necessary doctrine which I have endeavoured all this while to set forth ; and this is the very same reason that is alleadged on those Scriptures , where the bowing to Jesus Christ is mentioned . For when it is said of Christ , Rom. 14. 10 , 11. Every knee shall bow to me ] the reason followes immediately , — Every tongue shall confesse to God ( that is ) that every one shall acknowledge adoration due to this our God . And so again , where it is said , Phil. 2. 10. At the name of Iesus every knee should bow ] the reason followes , verse 11. That every ●ongue should confesse that I sus Christ is Lord to the glory of God the Father ] to signifie that therefore bowing to Jesus Christ is required , that by it he might be acknowledged to be the Lord ; and certainly therefore onely did the Church of England require this ado●ation ado●at●on of Jesus , to have a perpetuall , and solemne confession thereby of his Godhead ; yet our Commenter will not confesse Jesus to be God , though he do confesse that [ Divine r●verence is commanded ●o be given to Christ by bowiug , &c. in the s●m● manner Page 7. that is due to God himself ] in this the Commenter doth fully ag●e ▪ with the practice of the old Arians , who were therefore blame ▪ by Ath●n●sius ▪ because they performed religious adoration to Jesus , ( as the Catholick Atha . cont . Arian . Or 1. n. 4. Church did ) but yet ●hey would not confesse him to be God , and so in effect they did serve him , whom they thought to be but a creature , and therein differed not from Heathens : and so St. Basil a gueth both aga●●st the Sahellians and Arians out of the Church C●●ed , to ●f the Son , and the Holy Ghost be but creatures ; Cur Basil . cont . Sabel . & Ar. ho. 27 ▪ n. 17. non dicimus ●redo in Deum , & in univ●r●am crea●uram ? — Nam si pium est ●n por●ion●m cre●tu●ae cr●d●re , multò magis in ●●tam : Why do we not say in our Creed — I believe in God , and the wo●ld ? for if the Son be but a part of the world , and a c●●atu●e , it is far better to believe in the whole creature th●n in one part of it . And this also was obse●ved in the Arians Amb. de fil ▪ divin . c. 3. n. 26. by St Ambrose , that they did not adore Jesus , because they thought him to be God , but Vir●ute prae●epti : only because they bel●eved that such an adoration was injoyned , Philip. 2. 10. their colour for it was because the honour of genuflection is there said to be given to Iesus , by G●d ve●se 9. and so they would Amb. Hexam . l. 6. c. 9. have it due to him onely by gift , and not by nature ; indeed Saint Ambrose saith , that the honour of genuflection was the gift of the Father to the on , just as the Sc●ipture saith ; but Saint B●sil doth fully shew the meaning of that Scripture , — God — Basil . cont . Eunom . l. 4. n. 20. hath given him a name ] In humoni●a● , non in divinitate , the gift was given to the humane Nature of Christ , which it had not of it self , but not given to the divine nature , that honour was naturally due to it that is , to the Godhead of Christ . So that the meaning of the Church , and the intent and purpose for which she appointed reverence to be done to Jesus , was onely the acknowledgment , and confession of his Godhead in detestation of ●ewes , Turks end Arians , which deny the sa●e ; therefore it will seem strange to any learned , or intelligent Christian , if this ado●ation shall be by any Christian authority forbidden , or Jesu-worsh●p ( as some have in derision called it ) shall be made an a●ticle of accusation , and obloquie , seeing it hath been practised in the Primitive Church , long before there was any direction for it by any Ecclesiastical Canon , except only the Canon of Scripture .

But if it be said , that the bowing of the knee mentioned , Rom. 14. ●1 . be clea●ly said and meant of the time when Christ shall sit in judgment : I say so too , and it is true , but therefore not before ; for then Heathens , Atheists , Apostates , Persecutors , Tyrants , yea , and devills , and all the damned shall be compelled by the rod of iron to confesse , and acknowledge and submit to his Almighty Power and Godhead , when the Saints both then and before have , and shall with willing and chea●full submission acknowledge Hier. in Ruff. in●ect . ●n. 42 ▪ : him , as Ruffinus in Saint Hierome writeth upon these words , Ev●ry kn●e shall bow ] ●l qui voluntate , alii necessitate ; the blessed ones will submit willingly , and the very damned shall be thereunto : compelled good Christian , wilt thou not worship thy God without force ?

CHAP. XVIII . More of the adoration of our Saviour : of his names Jesus , Christ , Emmanuel , Jehova , and other names of God .

IF it be demanded , why this adoration is required rather under this name Jesus , then under his other names , se●ing Jesus is also a name given to meer creatures , as to ●oshua , Act. 7. 45. H●brewes 4. 8. and others ? I answer , if the adoration were intended to the bare name , I think the exception were j●st , but because we pros●sse to worship onely the person Jesus , and yet not every person so named , but onely the person of our Lord Jesus Christ , in whom the Godhead for ever resideth ; who can blame us for worshipping our onely Lord God , and that in time of publick worship ? for if we should therefore for bear to worship lesus , because some meer creatures are so named , then by the like reason we should forbear to worship God , because some creatures are called gods , as Moses , Exo. 7. 1. and Magistrates , Psa 82. 6. and 1. Cor. 8. 5. but we worship God onely , and no creature , and to God all possible ado●ation is due , Basil . hom. 14. n. 14. whether by genuflection or otherwise ; Sa●nt Basil saith , Ad cultum ●ei , & Domini I●su , flect●reoportet genua , id est , in the worship of Iesus our Lord God it is meet we should bow our knees .

But yet if we must worship our God upon the naming of him , it would be inquired why this name Iesus is so especially insisted upon , why not at the name Ieh●va , or Emmanuel , or Christ and why not in the naming of the Father , or the Holy Ghost ? To this I say , if none other answer could be given , it might satisfie any humble Christian , that the great Apostle , Philip. 2. 10. hath insisted onely in that name : yet for the Readers further satisfaction , let him consider , that no Person in the Trinity hath any p●op●r Name , but on●ly the second Person , and the second Pe●son hath no proper Name , but onely the Name Iesus . For who can tell me what is the proper Name of the Person of God the Father , or of God the Holy Ghost ? For every Person is God and Lord , every one is Iehova , every one is I●h , and Eheih , and Adonai ▪ for these names signifie but Lord , and I am and which was . Every Person is El ▪ Potent ; and H●●ion ▪ most High ; and Schaddai , Omnip ot●nt ; and all the P●rsons together are E●o im , that is , Pot●nt , Gen. 1. 1. in the plurall number . And all these names are mostly represented by Interpreters in the words God and Lo●d ; and therefore these names are not proper names of any one Person in the Trinity , but common to all the three Persons , yet there are other appellations that are severally peculiar to each severall Pe●son , as the wo●d Father , Sonne , or Word and Holy Ghost ; in some places of Scripture , though the word Father , and Holy Ghost , or Spirit in other places , is said of all Persons ( as is shewed before . ) The rule of Saint Austine is , Omnia no●ina naturae , seu ess●ntiae Dei , de Aug. to . 3. n. 76. singulis Personis dici possunt , sed non nomina re●a●iva , ut Pater , Ve●bum , Fi●ius ; id est , Every name which signifieth the Essence and Nature of God , may be said of every Person ; but the Names which import a relation of one Person to another , are not so said . ●o P. 332. c. 13. v. 2. our very Commenter could not deny , that Iesus Ch●ill is call●d I●hova . ] For it is a Name of Essence , or Godhead .

And for the word Christ , it is not to be taken as a proper name , but as Cognomen , a sirname , ( i. ) a superadded name , as added to his proper name , and signifieth Annointed , for we cannot imagine that those Kings , and other Holy Persons , which in Scripture are called Christi , ( i. ) Gods ano●nted , were so called as by a proper Name : so here our Saviours pr●per Name was Jesus , his surname Christ : this Title Christ being added ( as for other reasons , so for this ) to distinguish him from other men , who had the same proper Name Iesus , as you reade , Coloss. 4. 11. of another , that being named ●esus , is also sirnamed Justus for distinction , and of Bar-I●sus ▪ Acts 13. 6.

Now for the word Emmanuel , we are to understand , that it is not the proper Name of our Saviour , no more then the word Christ is : for where it is said , Esay 7. 14. Thou shalt call his Name Emmanuel . ] The Prophers meaning was not to set forth the proper Name of the Messiah ;

But to set forth the wonderfull and reall property of his Person , to be ( by the hypostaticall union of two natures in one Person ) Theanthropos , id ●st , God Incarnate , for so the word Emmanuel , signifieth God with us .

Therefore Tertullian writing both against the Jews , and also against Marcion the Heretick severally , when it was objected , that our Jesus was not that Messiah , which was foretold by Esaias , because he was not named Emmanuel .

He answereth , Non solum sonum nominis exp●ctes , sed Tert. cont . Judaeos , & l. 3. contr. Mar. sensum , — quia qu●d significat Emmanuel , venit : id est ▪ we were not to expect a meere sound and name onely ; but the thing signified by that word Emmanuel ; for though his Name was not named Emmanuel , at his Circumcision ; yet himself and his Person were really that thing which the word Emmanuel signified , God with us , though his proper Name was 〈◊〉 ; And therefore when our God is named so , and by his proper and peculiar Name , then surely we may without offence by us given , adore our God .

CHAP. XIX . That the Name Jesus is the onely proper Name of God , because the pure Godhead can have no proper Name , as the Fathers affirmed .

IF it may appear that the Name Jesus , is the proper Name of God , and so proper , that God hath no proper Name at all , but onely the Name Jesus ; th●n I trust no Christian will either dis believe his Godhead , or be offended with them that do adore this . Jesus ; for the better understanding whereof , I will premise two considerations .

First a distinction of Names which I borrow both from the Ancient and the Modern Grammarians . For Saint Au●ust●●● in his Grammer doth thus distinguish Names : Est No●●● appellativum , ut ligo , & Proprium , Aug. Gram. p. 90. ut Nero , id est , There is a Noune , or Name appellative , as the word Plough , and a name proper , as the word Nero. And this distinction is in our vulgar Grammer ▪ which I apply thus . In the words — King David — King , is a name appel●●●ive , David is a name proper . So Caesar was at first a name proper , but afterwards it grew an appellative of those Princes which succeeded : and j●st so d●d 〈◊〉 and Pharaoh , ( as some think . ) Just so doth 〈◊〉 tell us of the words Jesus Christ . Jesus est 〈◊〉〈◊〉 Christus est appellatio , si●ut vesti●us id est , that Jesus Tert. advers. Prax. n. 55. is a Name proper , but Christ is an appellative .

2. The second consideration is that the pure Godhead hath no proper name . This I will not presume to dictate magisterially but submit it onely as a consideration to the judgment of the learned Reader ; nor would I at all have so affirmed , if I had not first consulted with , and obtained the resolution of the Ancients .

Philo the Jew , from those words , Exod 3. 14 I am that I am ] saith it is as much as if he had said ; Natura mea est ●sse , non dic● , the nature of God is to be , and not to be named . And he saith further Philo de mutat . nom. n 20. that God can have no proper name , his own words are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So Dion●sius Arep . saith that God is Anonymus , id est , without any name : and so saith , Dionys. Ar. de Divi. nom . c. 7. Justin Martyr : ●mpossibile est nomen de Deo proprié dici ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) id est , it is impossible to give Just. paaenet . 1. n. 4. any proper name to God ; the reason why the pure Godhead can have no proper name , is rendred by Lactan●ius , and that out of Trismegistus : God ( saith he ) is Anonymus , and therefore hath no name , because , Lact. de fal . rel●g . l. 1. c. 6. he that is but one , needeth no propriety of name , proper names are for distinction , when there are many such , and therefore the heathens who thought there were many gods , did call them by severall proper names : as Saturn , Jupiter , Mars , Venus , &c. And this is also observed by Tertullian , and the Tert. de Test . anim . c. 2. Euseb. h●st . l. 5. c. 3. same reason was given by the famous Martyr Attalus , when he was asked in the middest of his torments what the name of his God was ; answered ? God is but One , and needeth no name ; names are needful there onely where plurality is . You see the judgment of these Ancients is clear that God ( the pure Godhead ) neither hath , nor needeth , nor can have any proper name .

If it be said , that although God needeth no proper name to distingush him from other gods , because there is no God but one , yet a proper name may be usefull to separate him from creatures ; I answer that an appellative name is sufficient for that purpose , even as the common appellative word Homo , doth separate man from other kinds of creatures , so the appellative word God ( not taken ●equivocally ) may distinguish God from his creatures .

CHAP. XX. That no creature is called Jehova : the signification of that word and the reverend esteem of it by the Ancients .

OF all the appellations which are attributed to the onely and most high God , Jehova is and hath been esteemed the most fit and ad●●uate . Our Commenter doth truly confesse , that Jesus is called Iehova , but yet he doth most profanely , and falsly indeavour to apply this appellation to a created Angell , and that against the unanimous consent both of the ancient and our modern Divines , who constantly affirm that this word Iehova is not communicable to any creature as other appellations of God sometimes are ; for the word Iehova as it doth imply the Lord , and Which is , so our Divines do ordinarily interpret it by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Philo by the words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and so it signifieth , Philo. de Abrah. n. 7. The Lord Eternall . Saint Austin tells us that ( if there were any such Latine word ) he would translate it essence , Being , and in D●onysiu● Areop. God is called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; id est , as he is both the independent Aug. l. 3. locut ▪ de Levit. n. 56. Dio. de div . nom . c. 5. n. 8. Being , and because all the essence , and being of creatures is given by him : the same word also doth imply eternity , for therefore is our Lord Jesus called , Rev. 1. 1. Which is , which was , and which is to come , because as Prosp. saith : Quia nunquam defuit , nunquam Prosp. in Sent. n. 38. and Justin . Mart. parae . 1. p. 18. decrit , sem●er est , id est ▪ he never was wanting , never will be , for he is alwaies , which cannot be affirmed of any meer creature ; and therefore the Iewes had this word in such reverend estimation , that it was accounted as a crime capicall to pronounce this word , Philo. devit . Mos. l. 3. n. 11. except onely in time of divine worship , as Philo. testifieth , and Iosephus also said , he thought it unlawfull to Joseph . Antiq. l. 2. n. 5. speak that word , otherwise then is said befo●e ; and therefore the Iewes when in their writings , or discourse , they desired to signifie th●s word , they used to call it , Philo. do vit. Mosis . l 3. n. 11. Tetragrammaton . And to me it seemes that the Christian Writers had the like high and reverend esteem of this word , for Naz●anz●ne , and Hi●rom call it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; id ●st , unnameable , and ineffable , not onely for the difficulty of expressing Naz. Orat. 36. Hier. Epist. exeg . 136. n. 29. the word , but ( as it may seeme ) in ●egard of the reverence thereof ; for this word Iehova is very rarely to be found in the writings of the Fathers , but when they had cause to speak of it they signified what word they meant , by calling it Te●ragrammaton : id est , the word of 4. Letters , just as the Jewes did : for so I find that Eusebius calls it ; and so doth Origen , and Euseb. 26. k. Orig. 11. l. Hier. 29. Clem. stro . n. 14. Diodorus Sic. l. 1. sect. 94 , so doth Hier●me . But Clemens Alex. hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which his interpreter renders Iehova , the name of four letters ; and perhaps the Gnostick hereticks , from this word Iehova borrowed the name of their chief heavenly Prince , whom they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of which we read both in Ir●naeus , and in Epipha●●●s .

Now albeit this word I hova signifie no other thing , but onely God yet it is not therefore to be called the Iren. l. 1. c. 18 Epiph. hae . 62. & hae . 34. proper name of God no ●o●e then Logical definitions , or descriptions may be said to be the p●oper name of the thing defined , or described , though they be adaequate ; nor in Divinity do we say that the words Omnipotent , or Eternall Lord are the proper name of God , though onely God is so called . Maximus an heathen in his Epistle to Saint Aussin confesseth , Nom●n Dei proprium ignoramus ; id est , although the Aug. Epist. 43. Godhead had a proper name , yet man is ignorant what that name is : and if we did know any proper name of the Godhead , yet as Philo. observeth , It were a sign of greater reverence to call upon him by a name Philo. de vita Mo. n. 11. lib. 3. appellative , for ( saith he ) when we speak to our parents , we do not use to call them by their p●oper names , but appellatively , Father , Mother . And so we may with reverence call upon the Godhead , using the word Jehova : because it is not a proper , but an appellative name .

For this word Iehova being rendred Lord : if a man should ask you , what is the proper name of your God , would you answer that his proper name is Lord ? It is said , Isai. 9. 6. His name shall be called wonderful , and Luk. 1. 49. Holy is his name . If I ask you what is the proper name of your God , would you answer that his proper name is wonderful , or holy ? No , these are not proper names but appellations ; Just. apol. 1. n. 7. Vniversali rerum patri , nomen non est imposi●um , saith Iustin Martyr , the universall Father of all ; hath no name : for though we call him God , and Father , and Creator , and Lord , &c. Non sunt nomi●a , sed appellationes ; id est , these are not names , but appellations ( saith he ) just as the titles of our King are , His Majesty , his Highnesse , his Grace , our Soveraign , which no man will say are the Kings proper name : these are the reasons which moved the Ancients to say , that the pure Godhead ( for so they meant by the most high God ) neither hath , nor needeth any proper name . But when the Word was made flesh , that is ▪ when the Godhead was incarnate , and when God was so made man , then good reason that he should with our flesh assume also a proper name , to distinguish him from other men ▪ as he did , and that name is Iesus . So the result of all that hath been said is , that the onely proper name of our only and most high Lord God is Iesus ; and this is the reason that both the Scripture requireth adoration of God , under the name of Iesus , and the Church also , for the perpetuall memory , and confession of his Godhead doth require adoration at such times as his proper , and only Name Iesus is mentioned . For although we do not say that those which refuse to worship the Lord Jesus in that manner which the Church prescribeth , when this name is named , do commit the grand sin , yet they may be truly Si tu neglexeris nomen Dei , delet ipse nomen tuum . August . in Psa. 91. D. said , that they which do therefore refuse to worship the Lord Iesus , because they do not believe , nor will confesse , and acknowledge him to be the only , true , and most high God ; such men do fall into that sin of which it is said , It shall never be forgiven .

CHAP. XXI . The Conclusion of this second Booke , with the Authours resolute Confession , of Jesus Christ , to be the most High , and onely Lord God .

BY this time the Christian Reader doth perceive why the denying of the Godhead of ●esus Christ hath been said to be that grand unpardonable sin , and therefore what great cause and reason we have to be rightly instructed in , and to be frequently put in mind of this weighty Doctrine , because if Jesus be not the true , and onely , and most high God , and be not so by us confessed , and believed ; we can obtain no Redemption , but must necessarily perish everlastingly .

In this Confession therefore I set up my rest , and to him in this Faith I fasten my soul , for all my hope of salvation is included in this Doctrine , which if it should prove untrue , I might with trembling say as an Heathen did on his death-bead ,

Animula vagula blandul● , &c. Adrian . ap. Spart . Sect. 14. Quae nunc abibis in loca ?

I know no other way in which redemption and salvation can be expected ; for Christ is the way , and the onely way , and in this bottome onely do I trust , and venture that which to me is most precious , even my soul , and the eternall state thereof .

This is that necessary Doctrine , which I have laboured all this while to set forth , and which our God hath taught us both by himself , and by his Prophets , from the beginning of the world . In this therefore I conclude with such Christian boldness as becometh us in the very foundation of Christian Religion , in the words of Rich. de S● . Victore : Nonne cum omni confidencia Ri. de St. Vict de Trin. l. x. c. 2. Jer. 20. 7. Deo dicere poterimus , Domine , fi error est , à ●●ipso de●●pri ●umu● , &c. id est , Lord if our Christian Faith be false , and erroneous , thou thy self hast deceived us ; for those wonderfull works , which have wrought this Faith in us , could be done by none other but thy self .

With like confidence Athanasius also in a disputation by him held with A●ius at the Nicene Councell , when he affirmed that the Father and the Sonne were At h in disp. cum Ario. n. 27 but one God , Arius told him : Tu Sabellius es qui Patr●m & Filium u●um d●●●● : (i) Thou art another S●bellius ●n confounding the Father and the Sonne . But Athanasius replied , — TumDominus Sabellius est qui ita dixit , Eg● , & Pa●er unum sumus : (i) If I be a Sabellian ▪ fo● saying , the Father and the Sonne are one God , then must Christ himself be a Sabellian , for himself h●th so said .

The like boldnesse and resolution in this very Doctrine Hil●le Trin. lib. ●● . n. 2. doth Saint Hilary expresse ; Domine , quid me mis●rum de ●e ●●●ellisti , — Verbis tui● credidi — de ●pit me Moses , — David , — Solomon , — Daniel , — Apostoli - , si c●imen est , nimium legi , Prop●e●is , & Apostolis credidisse , ignosce Omnipotens Deus , qu●a in his m●ri possum , Emend●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 , Dani●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 ●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 A●ian Emperour had by a messenger threatned him with sequ●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 , u●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 .

Α●θρωπ●ς Θε●φόρος ▪

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 H●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. ● . 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 N●●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 : 2● Saint Basil notes one of the refusers was also named Eusebius who was ●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 homo●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 Homo●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 was thus penned , partly by Eusebius , and partly by Hosi●s , and yet we are sent to this Eusebius his first book , but he doth not tell us to which of his first books , ( for Eusebius hath many first books ) so I must trace him through Eusebius , that I may hit on the place he meanes : For I have observed that Eusebius hath no lesse then four times in severall places of his works set down his opinion concerning Gods visible appearing to the patriarks , and in none of those places hath he said that which this Commenter would pin uppon him . first he saith in his book , de mons● . l●b. 1. c. 5. as Euseb. de Demonst. l. 1. ● . 5. Ruffinui reads it : Audi ut Moses cum qui amicis Dei seipsum ostenderet — modo Deum , modo Dei angelum appellet , sic declarans , non hunc fuisse ipsum patrem , sed ejus filium , qui idem et Deus ac Dominus amicorum Dei , et supremi Patris Angelus dici consueverit ; id est , Hear how Moses calleth him who used to appear to the friends of God , sometimes he calls him God , and sometimes the Angel of God : and thereby Moses declareth that he was not the supream Father , but his Son : which son is usually called the God and Lord , of the friends of God , and also the Angell or messenger of the most high Father .

All that Eusebius in this place affirms is , that he that appeared to Abraham and the patriarks , was God in the person of the Son , and not in the person of the Father that it was not the supream Father , but it was the supream Son , for both the Father and the Son , are but one supream God : the same supream God appeared which is both the Father and the Son , and this he proveth because , he that appeared is sometimes called the Angel of the supream Father , which may be , and is in Scripture said of the Person of the Son , but not of the Person of the Father : and yet he saith , he that appeared was : Deus & Dominus : id est , the Lord God of the Patriarks . But Eusebius doth not say as you would have him , that he was not the most high God , only he saith he was not the Father , but the Son of the Father : which no good Christan can find Euseb. de Dem. l. 5. in . prefat. fault with in such a mystery ; the same Eusebius had said before , in the preface of the same book . Dei Verbum apud priora secula — in hominis habitu apparuit : id est , The Word of God in former times appeared in the habit of a man . Now , we know that onely the Son , or second Person is called the Word as Iohn 1. 1. and this the same Eusebius affirmeth again in the 19. Chapter of the said Book : id est , Idem est Dominus , Euseb. de Dem. l. 1. c. 19. & Deus , & Christus qui — Abrahoe visus habitu pacisico — Iacobo tanquam Creator — Mosen specie nubis , & ignis ducebat , &c. id est , It was the same Lord and God , and Christ which appeared to Abraham in a peaceable shape , and to Iacob as a wrastler , and lead Moses with a clould of fire . You see that as yet Eusebius hath said nothing to confirm your opinion , but let us see what he saith in his first book of his hystory , for I guesse that is the first book : Deus Abra●ae apparuit tanquam communis homo , — at ille adorat ut Deum , & veneratur ut Dominum — dicens Eus. hist. l. 1. c. 1. Gen. 18. 25. dominator Domine , qui judicas omnem terram , — & ; quae omnia non ad ●a●●em , s●d ad fil um referenda sunt . id est , God appeared to Abraham as an ordinary man , — but Abraham adored him as God , amd worshipped him as the Lord — saying shall not the Judg of all the earth do right ? — all which must be considered as spoken to the Son , and not to the Father . The result of all that Eusebius hath said , in this businesse , is , That the most high God of all the earth appeared to Abraham in the person of his Son , and not in the person of the Father , But yet it was the same Lord God for Godhead and substance which is in the person of the Father , and in the person of the Son : therefore he that appeared was the same God with the Father , but not the same person with the Father ; therefore Saint Austin saith very truly , That the Father and the Aug. cont . Epist. Man●chae . c. 6. n. 7. Aug. de Trin. l. 7. Son are to be called unum , but not unus , id est , one God for essence , but not one for person . So he expresseth himself in another place upon these words I and the F●th●r are one ] unum secundum essentiam , non seeundum relatum : id est , One in Godhead , but not so in personall relation , it is very remarkable that in our Saviours prayer for his Church it is desired , Iohn 17. Theod. hist. l. 2. c. 8. & . Aug. n. 47 & 174. 22. That they all may be one , as we are one ] he doth not say , That they and we may be one , because God and man are not of the same essence , for unum cannot be said of two severall natures , although they be united Aug. Epist. 174. in one person , or subsistence , sine adiectione , as Austin hath observed , as the soul and body of man united are not unum , except you understand animal , you may call them one man , one person one living creature ; but not absolutely One because they differ in essence , or nature , but the Father and the Son are therefore said to be one ; because they are but one God , though severall persons , just as Ensis & gladius are unum , they are the self-same thing . So the Father and the Son are one and the same God though two persons ; Substan●ia●i● un●●as , personalis pluralitas : id Rie . de St. vict. de Trin. l. 3. c , 8. est unity of Godhe●d plurality of persons . Therefore the Scripture speaks of them with great caution both plurally , and singly ; Gen. 1. 1. God c●●ated ] the the noune is the plurall , but the verb is the singular number ; and let us make man , and — in our image ] this shewes a plurality , but yet the persons are never called Gods or Lords Plurally , but as he who intended to point at one particular man named Tertullius , described him by thrice repeating : Tullus Tullus Tullus , Jul. cap. in Mar. Ant. c. 10. and as the Consulship of Caesar , men used to say that these two Consuls were Julius and Caesar so when the Scripture would intimate the two distinct persons of the Father and the Son , it doth it by Sugt . in Julio c. 20. repeating the same word ; because there is but one Lord , and but one God , it will not say Lords , or Gods but The Lord rained from the Lord , — and The Lord Gen. 19. 24. Ps. 45. 7. Aug. Epist. 37. said unto my Lord , — and God thy God hath anointted thee , because the same God who is in three distinct persons , or properties , is one in Godhead , and in that one Godhead the three persons are one ; and as Austins word is , Vnissimi , this was the judgment of Eusebius touching the apparition , and the Godhead of the Son , and Eusebius said no more in this point then divers other Fathers said also , both before Eusebius , and after him , as is next to be shewed .

CHAP. II. That the most high God appeared visibly to the Patriarchs in the Person of the Son , and not in the Person of the Father , as the Ancients thought .

THe Fathers in their Expositions of these places in Scripture , where it is said , No man hath seen God at any time , John 1. 18 , and yet Iacob said , I have seen God face to face , Gen. 32. 30. who was therefore called Israel , ( i. ) Seeing God , or prevailing with God ; and the place Peniel , ( i. ) the presence of God : these seeming contradictions are by them thus reconciled . Tertullian Tert. de Trin. n. 28. saith , Deus Pater inuisibilis , sed Deus Filius visibilis , & descendere solitus : God the Father is invisible , but God the Son is visible and used to descend . If it be objected that the Book de Trinitate , was not Tertullians , ( which is an excellent and learned book ) Yet that this was Tertullions opinion , appeareth in another Id. cont . Marc. lib. 3. undoubted book ; where he saith , Christus Abrahamo apparuit in veritate carnis , s●d n●ndum nata : (i) Christ appeared to Abraham in the flesh , which flesh or body , was not then born of the Virgin . Clemens Alex. saith as much of the apparition of God to Iacob ; Clem. in Paedag . l. 1. c. 7. Jacob luctatus est cum Deo Verbo , nondum homo facto : Iacob wrastled with God the Word , before he was Incarnate . Now we know , that onely the second Person is called the Word , and Christ . And this was also the opinion of Origen , who saith that our Lord Iesus Christ , before Orig. in Eze. ho. 6. he assumed our flesh , descended to the holy Patriarks , and was with Moses : And again , he saith , That Esaias was therefore sawn asunder by the Iews , because Id. in Esa. ho. 1 he had said , I saw the Lord sitting upon a Throne , Isay 6. 1. Iustin Martyr also saith , Deus Pater non dicitur venire Just. dial . cum Try. n. 26. in locum , sed Deus Filius : the Father is not said to come into a place , but God the Son is said , and that God the Son was seene by the Patriarks : and this was also the Opinion of Irenaeus , and he giveth a reason Iren. l , 4. c. 37. for it , thus , God the Son was often seen by men , least men should not beleeve that there were any god at all , but God in the person of the father was never seen , least men by reason of familiaritie should contemne God or think that there could be no God but such an one as is corporeal and visible . Thus you see , that this opinion was not new in Eusebius time ; nor was by him first invented , or singly mointained for many his Contemporaries , were of the same judgment , and they also which lived and writ after the death of Eusebius , for this was the Doctrine of Athanosius , and Atha . Orat. Cont. Arion . n. 8. Hil. de Trin. l. 4. Epiph. haer. 65. Theod. hae . f. 6. l. 5. n. 17. Mat. 11. 27. 1. Hilarius who both of them lived at the same time with Eusebius , and the same was afterwards , delivered by Epipha●ius , and Theodoret , and the scripture seems to favour this exposition , for it is said Ioh. 6. 46. Not that any man hath seen the Father — save he which is of God , (i) none have seen the Father , but the Son of God , but it is no where said that no man hath seen the Son , for the Father , is not seen but in the Son , and God the Son was seen in his assumed manhood , and therefore when the disciples desired to see the Father , our saviour tould them , he that hath seen me hath seen the Father Ioh. 14. ● . that is , God who is the father , can not otherwise be visible , but in the Son , & not in him but by the assuming of humane nature , by which God becomes visible , who in his pure God head is invisible , and he that seeth God the Son in the flesh ▪ seeth the self same God who is the Father , although the person of the Father was not incarnate yet the same God is incarnate in Christ , for Col. 1. 15. Christ is the image of the invisible God , that is as Beza noteth Christ is he in whom only the Father doth manifest , and shew himself visible , so he that sees God the Son , sees God the Father , for both persons are one God .

By what hath bin said it may appeare common that opinion of the primitive Christians was , that it was the person of God the Son which appeared to the Patriarks , & not the person of God the Father . Now because these ayings are hard to understand , I think it will not be amisse to discourse the 2 questions following first how God is said to be invisible , and how yet he hath bin , and may be seen by mortal men . Secondly ( seing there is but one God ) how it may be said , that the Father hath not bin seen , and yet the Son hath bin seen : In which discourse I will not promise the reader full Satisfaction , but ● doe promise him my indeavour .

CHAP. III. How God is said to be invisible . What is meant by the face , and the after parts of God .

HOw the Invisible God hath bin seen by mortal Eyes , and in what sence he is said to be both Invisible , 1. Quest. and Visible , will be worthy of our inquisition ▪ because the right understanding therof is pertinent to the doctrine of Man's redemption , by the incarnation of God , and will serve for reconciliation of some Scritures which at the first hearing may seeme to contradict one another , for in the old Testament it is said Ex. 33. 11. The Lord spake unto Moses race to face . But presently after in the same Chapter . ver. 20. God saith . Thou canst not see my face , for no man shall see me and live and it followes , ver. 23 thou shalt see my back-parts . Yet before this Iacob had said Gen. 32. 30. I have seen God face to face and my life is preserved , but in the new Testament , it is said No man hath seen God at any time Joh. 1. 18. And againe 1 Joh. 4. 12. And S. Paul cals God invisible Col. 1. 15. and 1 Tim. 1. 17.

For explication of these Scriptures , it is to be understood that when God is called Invisible it is meant of the pure Godhead , because the Essence , Nature , substance or divinitie is not visible by mortal Eyes , in this sence S. Cyprian saith Deus est visu clarior tactu purior . (i) the Majestio of the Godhead dazeleth all mortal Cyp. de idoorum vanitate . ● . 77. eyes and senses and thus , neither the Father nor the , Son , nor the Holy Ghost can be seene , becase the Godhead of every , and all Persons is one , and alike invisible , for God is a spirit , and a spirit cannot be seene , and therfor S. Austin upon those words Tim. 1. 17. The invisible God saith hic ipsa tri●it●s intell●gi●ur non solus Aug. de Trin. l. 2. c. 8. Aug. Epist. 112. Aug. Epist. 111. Tert. cont . Prax. Pater , ( i. ) The whole trinitie is invisible , and not only the Father , and again he saith . The whol trinitie is of a nature invisible , and again he saith out of Ambros. and Hierome . Neither the Father nor the Son can be seen in their divine nature : For so noe Eye can see them and therfore Tertullian thus expounds it videbatur Deus a Patriarchis secundum capacitatem hominis non pro plenitudine Majestatis ( i. ) Patriarks saw God , not in the plenitude of his Majestie , but according to the capacitie of man , and to this both Ahanasius and Atha . ad Antio . n. 28. Chrys. ho. 48. Antio . n. 17. Chrisostome agree . Nemo essentiam invisibilis ( i. ) The essence of God is to all mortalls invisible .

The divine nature , and pure Godhead is that which the Scripture somtimes calls the face of God , of which God said to Mooses , Thou canst not see my face , and live , so Theodoret , expounds those words divina natura Theod ▪ Dialog. immutat . Atha . quest. ad Antioch . n. 28. Aug. de Trin. l. 2. sub aspectum non cadit ( i. ) the divine nature can not be seen , so doth Athanasius , 1. Anteriora dei significant divinitat●m ( i. ) the foreparts of God signifie the Godhead , and so S. Austin , often tels us , that the face of God signifies the form of God , and the afterparts signifie the form of a servant , which is the humane nature . But then how doth the Scripture say the Lord spake unto Moses face to face , and how could Jacob say I have seene God face to face , if the pure Godhead can not be seene ? And how could Moses tell the Israelites Deut. 5. 4. The Lord talked with you face to face in the mount ] and yet before he had said . Deut 4. 15. yee saw no similitude on the day that the Lord spake unto you in Horeb ; ] I answer , that as in one place of those Scriptures alleaged , the face of God signifies his divinitie or Godhead which can not be seen , so in the other place it signifieth Gods presence manifested by words , or signes , wherby God declare th himself present , as on mount Horeb by fier and thunder , and in the tabernacle by a cloud , or by a sound and words , so Gods face , or presence may be where there is no sight of him , and so he spake to the people face to face , because they knew for certaine that God was there present . But Iacob saw the face of God , because he saw the face of that man , or that shape which wrastled with him , when God appeared to him in the forme of a man although Iacob could not see the pure Godhead , and this kind of appearing in an assumed shape is called by Dionysius . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ( i. ) The appearing of God , from hence the Dion . Areop. Caelest. Hier. c. 4. Eus. de Dem. l. 5. c l. & . 14. aforementioned Ensebius argued , that because Iacob saw the face of that man which appeared to him , in ( which man was God ) therfore he said it was the person of the Son , and not the Person of the Father , because Eusebius was persuaded , that the Person of the Father did never shew himself in a visible shape ●nd for this , Eusebius had very great and weighty reasons , of which more hereafter .

CHAP. IV. More concerning the first question how God hath bin , and may be seen .

FOr the further explanation of this question it would be inquired , how it is said that God is visible , and hath bin seene , and this will be understood by considering how other Spirits become visible , which in their owne Spiritual nature , are as invisible as the divine nature is , for because a spirit hath nothing in it self , which can be an object for mortal Eyes , therfore whensoever Spirits , or Angels , good or bad , are seen of men , it must be by assuming some shape or body , and mingling themselves with it that so they may become a fit visible object , because only such things are visible , for ever so many invisibles whether they be good or bad spirits , Angels , or devils , cannot make one visible Object , and therfore when we read in Scripture that God appeared in an Angel , it is not so to be understood as if the invisible God , became visible by taking uppon him the invisible nature of an Angel , for an Angel●●al nature is of it self as invisible as the divine nature ( as is said ) because both are Spirits , but when God is seen in an Angel , the Angel meant , is the corpo●●al visible shape which God assumeth , and imployeth and useth for that purpose , to be seen and to converse with man by , for the word Angel doth not alwayes signifie a spiritual nature , but any officer imployed by God as a Messenger , so S. Iohn the Bap●ist is called Gods Angel . Mat. 11. 10. in the Original . So that the visible creature which is used as a Medium to present God visible is , and may very fitly be called the Angel of God ▪

As Moses therfore put a Veile over his shining face , which otherwise the people could not behold , and as the Sun by our weak Eyes is better seen through the veil of a th●n mist then in its Cleer brightnes , so in this life God is visible Only as in a glosse ●arkly 1 Cor. 13. 12. his divine nature in his glorious brightne● is invisible , but the Invisible things of God are seen , by things that are made Rom. 1. 20. The divinitie can ●ot be s●●e except it be clothed , and allayed with some mo●e grosse and Material veil , and therfore at what time God shewed himself visibly to men , he took some corp●real Creature , and shape unto him , that so he , who by nature is invisible , might in that assumed habit , be seen , and this was the resolution of the Fathers ▪ a Filius Atha . de uni● . T●in n 30. Hil de Trin. l. 5. visus est Patribus sed in 〈◊〉 Ma●● , i● , & Filius v●sus est Patriarchis in specie h●minis ( i. ) The Son of God was seen by the Ancient 〈◊〉 but it was by assuming some Material , and visible shape ▪ as ●● a Man . So S. Chrisostome saith . The Prophets which saw Chrys. ho. 10. Ant●o . Aug. de Civiv l. 5. c. 7. id . Epist. 11● . God had not otherwise the expresse s●ght o● him sed figuras viderund (i) they saw him in some assumed figure and S. Austin discoursing of Gods conve●sing with man in Paradise saith ▪ Deus locutus est cum p●im●s hominibus in aliqua specie corporali — and againe Deus non est vis●● nisi assumptione creaturae (i) God talked with first parents , in some bodily shape — for God can not be seen , but by assuming some Creature , and writing upon those words Gen 3. 8. They heard the voice of the Lord God walking ] he saith quomodo ambulatio Aug. de Trin. l. 2. c. 10. Prosp. de vit Cont. l. 1. c. 5. & lib. 2. c. 18. latio dei possit intelligi sine humans specie non video (i) I doe not see how the walking of God can be understood , except we suppose that God assumed an humane shape . Prosper also the follower of Austin , saith Deus non potest hic videri sine assumptione Elementi — non sine forma visibilis creaturae ( i. ) God can not be seen , but by assuming some Elementarie , and visible forme of a Creature , and this doctrine was so generally received that Austin saith again . Deum apparuisse humanis Aug. de Trin. l. 2. c. 14. Oculis per Creaturam subjectam , quis dubitat ? (i) who doubteth that God hath indeed appeared to mans sight , by assuming some Creature . The sum of all is that God hath bin seen , but not in his single , and pure divine nature , but by assuming , and involving himself in some Element , figure , body , or shape : and those apparitions of God in the old Testament , did but accidentally point at the great and principal Appartiion of God described in the new Testament , where it is said . Joh. 1. 14. The word was made flesh , and dwelt amongst us and we beheld his glorie and Coloss 2. 9. In him dwelleth all the fulnes of the Godhead bodily and 1 Tim. 3. 16. Great was the mysterie of Godlines , God manifest in the flesh . For indeed all the apparitions of God in the old Testament , were but types , figures , proems , preludes , preambles , praefigurations , or as dumb shewes ( If I may so speak ) of the incarnation of the same God in the person of Jesus , all fore-shewing , that the most high & only God , would in the fulnes of time , take upon him men's nature . S. Austine saith of that apparition which Ioshua saw , when God appeared to him like a man of warr . Iosh. 5. 13. That it was the Son of Aug de 5 haer. c. 4. God . 1. Jesus Iesum interrogat figurae veritate ( i. ) Ioshua ( who is also called Jesus ) — Iesus the typespake to Iesus who is the truth and substance of that type , for the auncients made this Construction of all the apparitions of God in humane shapes to be but as types of the incarnation of the same God as wil appeare more cleerly hereafter .

CHAP. V. The Incarnation of God foreshewed in types the heresie of the Anthropomorphites , the first article of the Church of England explained .

GOd began very early to promise , and intimate by words and signes the great , and profitable Mystery of his owne Incarnation , and his gracious work of the redemption of man : for he said before he created Man . Gen. 1 26. Let us make Man in Our Image — and God created Man in his owne image ] first here is Our Image , in the plural number , intimating the image of the trinitie to be in the soule of man Consisting in Will , Memorie , and Understanding as S. Austin expounds it , and here is also mention of his owne Aug. comp. Ser. Arian . to . 6. c. 16. Tert. de Resur . Gen 1. 27. Tert. adv. Prax. Image . in the singular number , that is as Tertullian expounds it more then once . Deus ad imaginem suam fecit hominem . ] Limus iste jam ●unc imaginem Christi induens futuri in carne Christus Cogitabatur homo suturus ( i. ) that the image of God was meant of Christ , who in after ages would take the same shape of man upon him . And againe he saith , on those words In the jmage of God Created he him Sc. an Imaginem Filii , qui homo suturus Orig. in Gen. ho. 1. ( i. ) that the Image of God signifies the image of the Son of God , who was to be a man , and Origen expounding the same words , tels us that the image of God there signifies Imaginem Salvatoris ( i. ) That man was made in the same humane image that one day Our saviour would assume and albeit the image of God may have other significations , as righteousnes , holines , &c. Yet nothing hindreth this exposition to be one , and the jmage thus expounded houldeth when the other is ceased or much defaced , and what els is the meaning of that saying The seed of the Woman shall Gen. 3. 15. bruise the serpents head ] But that the Son of God should take flesh of the Woman , and therein prevaile against Satan , and why should both Abraham and Jacob , require Gen. 24. & 47. 29. Aug. cont . sec. Manichae . c. 23. to 6. Amb. de Abrah , l 1. c. 9. Hier. cont . Jov. l. 1. c. 5. that at the taking of an oath , the hand should be put under their thigh ( a strang booke to Swear on ) but S. Austin expounds it . Abraham prophetabat deum Caeli● im eam carnem ●sse venturum , quae fuisset exillo femore propagata ( i. ) Abraham prophecied that the God of heaven would assume flesh propagated from Abrahams thigh and the very same reason is rendred by S. Ambrose and S. Hie●ome , but most memorable is the passage with Ja●ob , which wee read Gen. 32. 22. There wrastled a man with Jacob ] This man was God to signifie that there would be a contention between the Son of God — made man , and Jacobs posteritie ; Jacob seemed stronger then the man , and held him , and prevailed , to signifie that Jacobs posteritie ( who are called by his name Iacob and Israel , ) should so prevail with God incarnate , as to be stronger , and to hold him as the Jewes did , in bonds , and durance , and to nail him on the c●osse Iacob halted ] that is , his posteritie would faile and falter in the faith of the God of Iacob , yet Iacob obtained a blessing ] signifying that the Jews , or all true Israelites , nothwithstanding all their contentions , and injuries done to this incarnate God , yet by houlding him in faith should obtaine a blessing and this is the exposition of Tertullian lib de T●in . ( If that book Tert. de Trin. be his . ) And for the same reason I take it , did it please the only and most high God to appeare to Abraham in the habit of man . Gen. 16. and to converse with him , and to be entertained at meat by Abraham as a guest , and all this was acted as a prophetical scean , or shew , that Abraham might with his eyes behould a representation of that great mysterie of God incarnate , which one day should be really performed , when the same God who now conversed with Abraham , but in a temporarie and assumed shape of man , should really become a very and perfect man , and converse with , and be entertained by Abrahams posteritie .

These and such like passages may further infome us in the true meaning , of those hard words which God said to Moses , when he could him , that he should see his ●● 〈◊〉 but not his face . Ex. 33. 23. What the face or forepart of God signifies I have shewed before that it signifies his divine nature , the Eternal Godhead , but his back parts signifie his later dispensations in assuming our nature of the Virgin Mother , his birth , his conversation with men , his passion , death , resurrection , ascention , so that the meaning is , that Moses . viz. the Mosaical people should in after times , see God , when God should be incarnate . So Athanisius expounds it posteriores Ath. ad Antio . quaest. 23. n. 28. dei partes , carnen intellige , quam assum , sit ex Virgine , & per quam conspectus est (i) by the back-parts of God you must vnderstand his flesh taken of the Virgin● Marie , in which flesh he was seen , and this also is the exposition of Origen , on Psal: 36. hom. 4. and Austin giues a reason why the incarnation is call●d the after parts of God . Propter posterita●em mortalitatis , vel Aug. de Trin. l. 2. 17. quia poster ùs ●arnem assumpturus erat ( i. ) because his mortal , or humane nature was to be assumed long after Moses time , and later then his divine nature , which had bin from all Eternitie .

Neither doth this Doctrine , by asserting the incarnation of God any way countenance the heresie of the Anthropomorphites , who ascribed corporeal lineaments and parts to God , and because it is said Esa. 66. 1. heaven is my throne , and the earth is my footstool , they thought , the divine nature was a vast body , teaching from heaven to earth as Origen relates of them , Orig in Gen. ho. 1. and because they read of the hand , and arme , and eyes of God ( simple monks as they were ) they ascribed those parts literally to the divine nature which are spoken of in Scripture but figuratively , these were the Andian Enrors as wee read in Epiphanius , The odoret & Sozomen , these men thought a body to be essential to God , as if God could not be God except he had a body : but wee say , the body , or humane nature is not essential to God , no not to the person of the Son of God , but it is an accessarie assumed , and not into the essential union with the Son , but into personal union with him being now God incarnate , for he was God , and the Son of God before his incarnation , so that although the divine nature , in its owne essence , or pure Godhead , is incorporeal , yet the same Godhead now considered in the Person of Christ , cannot be said to be without a body , for as Theodoret noteth , Christus Theod. dial. 3. n. 13. significat Deum incorporatum , non incorporeum : ( id est , ) Christ signifieth God incarnate , and not God incorporeall , because the Son of God , who is the One and onely true God , is now Emmanuel ; the Godhead , and the Manhood in him are inseparably united for ever ; and in this sence I conceive the first Article of Religion in the Church of England is to be p. Art. 1. understood , which saith p. God is without Body ] because albeit God never will be without his assumed Body ; yet this Body is not of the Essence of God , for although the Son of God , never had assumed a Body , nor ever had been incarnate , yet nevertheless he had been , and shall be God , and the Sonne of God from everlasting , to everlasting . This I hope is enough concerning the first question of Gods visibility , and invisibilitie .

CHAP. VI. The Second question , why the Fathers said that 2 Question . onely the Son was seen by the Patriarks , and not the Father .

IT being granted that the Father and the Son are but one onely , and the same God , allthough distinct in proprieties and Persons , ) it would be inquired , why the Fathers before mentioned , said , that the Son appeared and was seen , when the Father did not appear , nor was seen ; for how can one be seen , and not the other , when both are one ?

Before I enter upon this question , I desire the Reader to take notice of two things : First , that this discourse is intended to be onely concerning such a sight of God , as mortall men are capable of in this life , because it is not revealed to us , how man shall see God in the life to come ; of which it is said , Marth 5. 8 Blessed are the pure in heart for they shall see God ] and yet also the impure shall see God : for every eye shall see him , and they also which pierced him ] Rev. 1. 7. Saint Austine expounding the words , Zach. 12. 10. They shall Aug. de Trin ▪ lib. 1. c. 13 look upon me whom they pierced ] saith , The wicked shall not see him in th● form of God , but in the form of a servant because God shall sit in judgement , as he is clothed with his humane body ; that so the judge may be visible to all that shall be judged for even Satan conversed with our God on earth , being in his flesh when he tempted him , Matt. 4. But the righteous when they once are in the possession of the joyes of Heaven , shall see God as he is in his Divine nature , which Divines call , facialem visionem , the beatificall vision , seeing God face to face , as it is said , 1 Cor. 13. 12. and then happily the distinct Person of the Father will be visible to eyes glorified ; for then the Saints shall be equall to the Angels , Luke 20. 36. of whom we shall read , Matth. 18. 10. Their Angels do alwayes behold the face of my Father which is in Heaven .

Secondly , that I do not take upon me peremptorily to affirm , that the Person of God the Father hath never presented himself in any corporeal or visible shape , for how should I know such a Mystery ? And because I find that Saint Austine saith , N●mis temerarium est dicere Aug. de Trin l. 2. c. 17. & 18 patrem nunquam visum pat●ibus — credibile est Patrem solitum fuisse apparere mortalibus : ( i. ) It is too much rashnesse to affirm that the Father was never seen — Nay , it is credible that he used to appear to the Patriarchs : And Atbanasius saith , that although God was sometimes seen in the Person of the Son , when he was not seen in the Person of the Father ; yet he saith also , that at another time all the three Persons Athan. lib. de Com. essentia , n. 24. were seen by Abraham . Tres Personae sedebaent apud Abraham ; ( i. ) All the three Persons sate at Abrahams tent .

For what inconvenience will follow , if God shew his presence at the same time , both in severall places , and also in severall assumed shapes ? for he that is at all times really present in all places , may also manifest his presence where , and when , and how he pleaseth . It is confessed that the Person of the Sonne assumed an humane body , and was seen , and at the same time the Person of the Holy Ghost descended in the likenesse of a Dove , Matthew , 3. 17. and then also the voyce of the Person of the Father was heard ; and again , Matthew , 17. 5. which Divines say , must needs be from the Person of the Father ; because the Sonne of God is not the Sonne of any other Person , but onely of the Father .

Indeed it is said of the Father , ●ohn 5. 37. Ye have neither heard his voice at any time , no● any time , no● seen his shape ; ] and yet his voice was certainly heard at Christs Baptisme ; but Saint Hilary reconcileth both places , telling us , Pater nec visus , n●● audi●us est ab illis ●udaeis quibuscum Christus loquebatur : ( i. ) Those Jewes to whom Hil. de Trin. lib. 9. Christ then spake , were not present , when the Fathers voice was so uttered ; yet this doth not hinder ▪ but that as others heard his voyce : so others might see his Person presented in some visible shape , besides , who can tell what Person it was , that said , Let there be Genesis 1 light .

If it were the Person of the Father , then why may we not say , it was the Father which walked in Paradise , and talked with Adam ? Saint Austine moves the question , Aug. de Trin. l 2 c. 12. Wh●n three men appeared to Abrabam ▪ why may we no●●●r they were ●●e thr●e P●●sons of the Tri●i●ie ; seeing neither of those that appeared , is there said , or so much as intimated to be greater , or lesse then the other ? It is but a vain cavill of this Commenter , in p 332. saying , they were no● God , but Ang●ls , ( created ) because it is said , Heb 13. 2. some have entertained Angels ? ] for who knows not that in Scripture very often the Son of God is called the Angel of the holy Ghost , is said to be sent , which is all one : and this is enough to verifie ▪ that Abraham might entertain God , and Angels in those Persons , albeit , the Father cannot be called an Angel , but yet that creature or shape which the Person of the Father did or might assume may be called his Angel , as is s●id before ch 4. p 119. That the onely and most high God did then appear to Abraham , I do nothing doubt ; and our Commenter confesseth him to be called Jehova , which he also confesseth to be an appellation proper to God himself ; and in that eighteenth Chapter , and the five and twentieth verse , He is called the Judge of all the Earth , and yet he will afford this Jehova , no better honour , then to be a Creature , an Angell , and Minister , and Delegate , though he doth not take upon him to shew us any such Delegation , or Commission , whereby any creature is ordained to be a Jehova , how many Jehovah's would this Commenter have ?

But it was indeed Jehova , that is , the onely Lord God which appeared ; but whether in the Person of the Father , or the Sonne , or the Spirit , or All ; Saint Augustine thought it was an uncertain , and an Aug. ib. occult question .

This was his judgement , which seemeth to incline to a probability of the apparition of the three Persons ; Origen in Gen. ho. 4. Epiph. in Ancor . n. 27 1 Ful. de praedest . lib 2. though divers other Fathers differ from him ; as Origen , and Epiphanius , who thought that the apparition to Abraham was of the Sonne of God , and two created Angels ▪ with him : and Fulgentius saith flatly , ( id est ) That the Sonne appeared , and not the Father .

By what hath been said , it appeareth that in the judgement of the Ancient Church Writers , it was the true Jehovah , which appeared to Abraham ; even that onely Jehovah , who is the Father and the Sonne , and the Holy Spirit in Essence : although in a Person distinct from the Father , and the Holy Ghost ; they all agree in the apparition of the same God ; but they doubt to pronounce what Person it was ; neither will I : but leave this question to the judgement of the learned Reader , and proceed to shew some reasons why Eusebius ( alledged by the Commenter ) and our Fathers thought , that onely the Son appeared to the Patriarchs , and not the Father .

Because the Orthodoxe , or Catholicke Church did constantly believe , and confesse , that onely the Sonne of God , or second Person , did take upon him our nature , and became the Sonne of Man , and that onely he was God Incarnate , he onely was born of the Virgine , and conver●ed with the posterity of Abraham , Isaac , and Iacob on earth , and onely that Person suffered on the Crosse , and died for us ; and that neither the Per●on of the Father , nor the Person of the Holy Ghost , can be aid , or truely believed to have taken our nature on them , and to be bo●n of the Virgine , nor to be the seed of the woman , o● the seed of Abraham , or the Sonne of David , nor to have suffered for Mans redemption : And because all the apparitions of God in the shape of Man , mentioned in the Old Testament , were but Types and prefigurations of the reall Inca●nation of the Sonne of God to be exhibited upon promise , in the fulnesse of time .

Therefore Eusebius , and other Fathers thought , and said , that it was God in the Person of the Sonne onely which appeared Typically , for that onely the Person of the Sonne was really to be Incarnate ▪ and that neither the Person of the Father , nor the Person of the Holy Ghost , did appear to the Patriarches in humane shapes , because neither of the●e Per●ons were to take our Nature on them , for the work of redemption .

And that this is a faire probable reason may appeare , in that the Orthodoxe Church condemned the Heresie of those that were called Pa●rispassiani , which is called by Saint Cyril 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : id est , The confounding Cyr. Hier. car . 4 of the Persons of the Father and the Sonne : which Heresie is recorded not onely by this Eusebius , Eus hist. l 7. c. 4. 5 and by him called the Heresie of Sabellius , but also before him , and before Sab●llius , by Tertullian , and called the Heresie of Praxeas ; and after Eusebius , Tert. de haer & contr. Prax. Soc. l. 2. c. 15 by Saint Basil . Nazian. Epiphanius , and Augustine . The Heresie is described by Socrates , The Sabellians are condemned , for saying that the Trinitie is only three Names , and but One Person , for so they affirme that the Father suffered .

Now , I desire the Commenter , to tell us why Eusebius might not say , that it was ( at least sometimes ) the Person of the Sonne which appeared to the Patriarches , and not the Person of the Father , as well as all true Christian Churches doe to this day affirm and believe , that the Person of the Sonne was ●ncarnate , and suffered , and not the Person of the Father ; For though the Church doth acknowledge that the Father and the Sonne are the same God ; because we doe not divide the Substance , yet we say , that the Father , and the Sonne are not the same Person , because we will not confound the Persons .

The poyson which this Commenter would infuse to weaker soules , by saying , that Eusebius would not have the Angell which appeared to Abraham to be the supreame God , ( which Eusebius never said ) is to make men believe , that there is a great and lesser God , or else that Jesus Christ , is not the One , Onely , and very God ; the affirming whereof , is that blasphemy , which himself saith , shall not be forgiven unto men .

CHAP. VII . Of the Incarnation of God the Son , and the reason and purpose why he was Incarnate .

THe Mysterie of the Incarnation of God is frequently in Scripture set forth unto us , when the Saviour promised , is said to be the seed of the woman , the seed of Abraham , Emmanuel , the Son of David , the Word made flesh , taking the form of a servant , and most evidently of all Heb. 2. 14 taking part of the same flesh and blood with us men . And yet this commenter tels us [ that Christ can not be said to be Incarnate , 31. c. 2. v. 14. though both of them are confessed to partake of flesh and blood ] a bould assertion , but false , and dull , untheological , unphilosophical ; for here are two Propositions , both false , and one of them blasphemous also .

I. The faithful are not Incarnate . ]

Faithfulnes , or unfaithfulnes doe not hinder Incarnation , the question must be whether a man may be said to be Incarnate , if every man prove Incarnate , then must Christ also be so , for he is a perfect man , and more also , a very smal matter will give a denomination , a man that hath but a gowne on his back is denominated T●gatus , and shall not he who hath an immortal soule united with his flesh be called incarnate ? to be incarnate , is to be in Carne (i) in the flesh I hope you will not denie that the soule of a man whilest it is in the bodie , may be said to be Incarnate ; the soule of a man can exist without the body , and is seperable , and when it shall be parted from the body then it is Discarnated , but when it is joyned with the body who will doubt to say it is incorporated , or incarnated ? now from the Incarnation of this principal , and essential part of man ; the whole man is said to be Incarnate ; S. Paule knew a man — whether in the body , or out the body he could not tell . 2 Cor. 12. 2. surely a man in the body may be called Incorporate , and so , Incarnate , and Gal. 2. 20. the life which I now live in the flesh ] S. Paule saith he lived in the flesh , in Corne therfore he thought himself incarnate , & againe , Phil. 1. 22. If I live in the flesh abide in the flesh is more needful for you , ] S. Paule is one of the faithfull , and he confessed that he lived , & abode in the flesh , therfore he was in Carne — incarnate . I never read that a beast is called incarnate , because the body , and soule of a beast cannot both exist , if seperated , as mans soule and body doe , & therfore the fathers spake of them as of two distinct men , Care , & anima , duo homines , exterior , & interior Amb. de Inst. veig . l. 2. n. 35. Naz. Epist. 94 , n. 38. Ath. de Incar . n. 23. Tert. de anim . c. 9. Mens cujusque , is est quisque Tul , in . Som. Scip. Ro. 7. 14. 1 Cor. 2. 14. ( i. ) the soule and the body , two men , the outward , and the inward man . Apud nos Philosophus , & Anima vocantur externus , & internus homo , ( i. ) The Philosopher with his soule , are called by us , the outward and the inward man , just so saith Athanasius , and Tertullian , although he went too far in saying the soul was corporeal . If any the soule a man be denominated Animatus , shall he not as well from his flesh be called Carnatus . I am sure in Scripture a man is called both . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Carnal , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Animalis , because he hath some of the natural inclinations of soule and body in him , not wholly subdued by the Spirit .

If wee will speak strictly , and properlie , Incarnation must principally be said of the Soule , because that part of us in its owne nature is incorporeal , but being joyned with the flesh , becomes Incarnate , it seemes by Moses description of the Creation . Gen. 2. 7. that the body of man was framed before the soule was insufflated , and both Or●gen , and divers Philosophers before him thought that the soule was more ancient then the bodie , and they called the body the sepulcher and Theod. de div . decret. l. 5. n. 17. Ambr. Epist. l. 4. n. 53. id . in Hex. l. 6. c. 6. Tert. de anim . prison of the Soul , and the Christian writers said of it to the like purpose , one calleth it Tunicam Pelliceam Adami , and againe . Caro est amictus animae and another cals it Domum animae , and another vestimentum animae , and saith that the soule is but inquilinus corporis , ( i. ) the body is the coat of skin , the apparel , the howse of Chrys. ho. 5. Antioc . the soule , and the soule is but a temporary inmate of the body , the departure of the soule , is like the putting off the apparrel of the body : the 2. souldier-martyrs in id . Epist. ad Olymp. n. 39. Chrysostome calleth their bodies . Indusium ultimum , ( i. ) the innermost garment of the soule , and of the holy woman Olympics he said That she was more ready to put of her body for Christ then others were to put of their apparel ; wherfore , as when our naked bodyes , are invested with garments , they are said to be apparrelled , so our souls clothed with our flesh are said to be Incarnate : the Apostle describes ▪ the reuniting of our souls and bodies at the resurrection , by this phrase of putting on immortalitie , then I think no Christian will denie , that when our souls after a long discontinuance from our flesh , shall be restored , and reunited with our bodies , they may be said to be Incarnate , or re Incarnate , and the same kind of reasoning will much more prove the Incarnation of our Lord Jesus against the Commenters second proposition . viz.

2. Christ the Captaine of the faithfull is not Incarnate . ]

Because the Ingredients of which our Jesus the Emmanuel is Composed are two , viz. the divine nature or Godhead , and the humane nature or manhood , and because one of these ingredients , I meane the Godhead , had a real and seperate being by it self , without flesh , and without a body , from all Eternitie before the creation of the world , and because the same divine nature in the fulnes of time did assume an humane body , and so partake of our flesh and blood , I may now well say that our God is Incarnate because he is in carne in the flesh , so that his Godhead and manhood are as the principles and ingredients of one Compound , for they are but one person , one Christ , one Emmanuel , because that divine nature which before had bin entire and single by it self , is now joyned with another inferior nature , the Scripture expresseth the mysterie in this phrase . Joh. 1. 14. The word was made flesh . ] he saith the word rather then the Son , because the word signifieth his pure Godhead but the Son may also signifie his humane nature , and that alone too ▪ for if Christ were nothing but a mere man yet hee might be called the Son , but he could not be called the Word . This is that which in Scripture is called . God manifest in the flesh . 1 Tim. 3. 16. and Christ is so said to be in the body of his flesh . Col. 1. 22. And after his incarnation the time is called the dayes of his flesh . Heb. 5 7. And he is said to be sent in the likenes of sinfull flesh . Rom. 8. 3. ] not that his flesh was not real , or but a meer similitude or phantasme ( as the Manichees said , ) but it was real , and pure without sin , yet like unto our flesh which is sinfull , surely S. Peter● thought Christ to be incarnate , when he said Christ hath suffered for us in the flesh . 1 Pet. 4. 1. I desire this Commenter who denieth this , to consider Soberlie what the divine Apostle S. John hath said to this point more then once 1 Ioh. 4. 3. Every Spirit that confesseth not that Iesus Christ is come in the flesh , is not of God ; and this is that Spirit of Antichrist wherof you have heard that it should come , and even now already it is in the world . ] Thus is this place now read and againe he saith 2 Ioh. 7. Many deceivers are entred into the world , who confess not that Iesus Christ is come in the flesh ▪ this is a deceiver , and an Antichrist . The fathers spake in the same manner of the Godhead to be Incarnate in the flesh of Christ , as they spak of the incarnation of an humane soule in an humane bodie Corpus Domini est vestis regia , Chrys. to . 5. ser. 65. Atha . Disp. in Nic. Concil. n. 27. Aug. de Civit. l. 18. c. 35. Euseb. Emiss . n. 32. ( i. ) the bodie of the Lord his garment royal , & Corpus Domini est amiculum dei — & Caro est amictus verbi , ( i. ) the flesh of the Lord is the garment of God , and upon those words Mal. 3. 1. The Lord shall suddenly come to his● Temple ] S. Austin expounds thus , In Templum , id est in Carnem , ( i. ) by coming into his temple is meant his coming in the flesh , and ●hristi vestimentum , humanitas est qua divinitas induta videri non poterat , ( i. ) The garment of Christ is his humane nature , which covered his divinitie , as garments doe our bodies .

The reason why our Commenter denieth the Incarnation of an humane soule is ( as I imagine ) because he thinketh the soule dieth with the body . And shall rise againe at the resurrection of the body , and that it hath no existence but only in the body , and the reason why he denies the Incarnation of Christ is , because he doth not believe Christ to be God from Eternitie , but that he hath his beginning from his humane birth , and that after his resurrection he was Deified , for his fore-runners the Arians said that Christ was but a God made , that is , all one with Deified , that this Son of God was not equall to the Father in Eternitie , in his answer I trow he will resolue that question which S. Austin asked the Arians . Quot annis precedit Deus Pater Aug. de 5. her . to . 6. n. 6. filium suum ? ( i. ) how many yeares was God the Father older then God the Son ? or how long was the Father , God , before the Son was God ? in the meane time we will rest satisfied in the sure word of God who saith . Esa. 43. 10. Before me there was no God formed neither shall there be after me : wee read that by God the Word all things were made . Joh. 1. 3. time is a creature , therfore it was made by him , and he was before for if time , time were before the Son of God , then could he not be called The first borne of every creature Coloss. 1. 15.

The reason why rhe Son of God did take upon him our nature , was because he would in our stead , as a suretie and undertaker both performe the whole Law , and also sustaine all the penaltie of our transgressions , of which more hereafter .

CHAP. VIII . More reasons , why the Son of God was Incarnate , how , and when he became our suetrie , the Aeternal covenant explained ; distinction of Persons in the Godhead .

THe Supream , and Eternal ●od ▪ in the person of the son did for mans redemption , ●●k● man's nature upon him , not because God had no other way by which he could have saved us , but because he would not save us any other way ; for wee know that the same God who saveth man by taking man's nature , did , and still doth preserve the blessed angels in their estate of glorie , and from falling , by his power , and gracious goodnes , although he did not take upon him the na●ure of Angels , but he took on him the seed of Abraham . Heb. 2. 16. The Church never taught tha● God could not have saved man without the Incarnation of his Son , but the contrarie . Athanasius saith a Poterat Deus●sine adventu Atha . cont . Aria . ser. 3. n. 7. Christi peccatum solv●re verbulo suo , ( i. ) God could have remitted our sins with the least word , though Christ had not come in the flesh ; for if an earthly King can save his subject ; who hath by the law forfeited his life , could not the Omnipotent King have saved mankind by his power ? for who can resist his will ? But then , why did God give his Son to take our nature on him ? To this it may be answered , that albeit the Son of of God was Originally a meer gift , and from the free grace of God to mankind , yet accessarily , it became a debt , and due to man , so that God was bound in Justice ro give his Son , because God had by his promise and Covenant ingaged and bound himself so to doe , for although his meer mercy , and goodnes moved him to make such a promise , yet when he had once promised , his justice and truth required the performance of that promise Deus dignatur promissionibus suis debitor Aug Confes. l. 5. c. 9 fieri ( i. ) God vouchsafed to make himself a debtor to , or by his owne promises , and having so made himself a debtor to man , how could he without violating his word and promise , forbeare the performance .

But where doth this promise appeare , and how shall wee know that the Son of God became an undertaker , and suert ● for us men ? and when was this Covenant made for the mysterie of man's redemption doth depend upon the Covena●t , and by it the Son of God did engage and bind himself , out of his free and meer grace to become a suertie for man , therfore before I proceede any further , this Covenant must be inquired after , as the cheife evidence of Christs ingagment .

It was an old question moved either by some scoffers or curious persons , what God did before he made heaven , and earth ; unto which some made answer with a jocular reproof G●hennas parabat alta Scrut●ntibus , ( i. ) he made hel for such seekers : but S. Austin liked not Aug. Conf. l. 11. c. 12. this answer , but said libentius respondeo , nescio , quod nescio . ( i. ) I would rather , answere , that I know not . So in that book of Cic●ro , which was called Hortensius , but is now lost , this objection was made against the unitie of God . Si Deus unus est , quae ●sse beata Solitud● Lact de fal . rel. l. 1. c. 7. qu●at ? How can that one God be aeternally blessed and happie , If he be alone and Solitarie ? Solitarines is rather an argument of sadnes , then of joy ; to this , Lactanius answereth tanquam no● qui unum●sse dicimus , desertum Id. ibid. 1 Cor. 8. 4. & solita●ium esse dicamus ? ( i. ) although wee say that God is one ( for so the Scriptures tell us 1 Cor. 8. 4. there is none other God but One ) yet wee doe not say that this God is so forlorne , and solitarie as to have no societie , for he h●th Ministers whom wee call his angels , thus he , but this answer doth not fully satisfie , for shall wee say God was alone and Solitarie before angels or any other Creatures were made ? The full answer therfore must be this , that before any creation , and at the creation and after it ; God was , and still is but one , one I say in essence , and Godhead , but yet not only one , and alone in person . Pater & filius duo sunt personâ , unum Atha . Orat. Cont. Aria . n. 8. di●●ate . ( i. ) the Father and the Son are two in persons , though but one in Godhead , for when the Son of God saith , The Father and jare one Joh. 10. 30. Athanasius Atha . Dis. cont Arian . 27. observeth that he doth not say . Vnum sumus , but unum sumus , ( i. ) it is not said wee am one , singularly , but plurally , wee are one , one for essence , but more for persons , and in another place the Substantive word Elohim signifying God , is plural ; and the verbe is singular Gen. 1. 1. as is before noted ; both wayes to signifie an unitie in Godhead but a pluralitie of persons ; and the Son of God saith expresly . Joh. 8. 16. I am not alone , but I and the Father , and he calleth himself and the Father , two witnesses . Surelie , If the Son be said not to be alone , and to be another , neither can the Father be said to be alone , although both are but One God , yet they are distinct persons , for did not God manifest himself in three distinct persons , Severally , at one time . Math. 3. 16. The Father in a voice , the Son in the flesh , and the Spirit like a dove ? Nay did not the Spirit at one time manifest its self in many seueral cloven fierie tongues . Act. 2. 3. And yet there is but One Spirit . S. Hilarie , to this point very acutely saith . Deus est non solus , sed tamen Hil. de Trin. lib. 7. unus , Deus est unus , tamen non solus , essentia unus , pro personis non solus . (i) God is but one and yet God is not alone , for he is indeed one in essence , but he is not alone because in God there are more persons then one . Now although wee detest the blasphemie of . Marcion , Tert. Cont. Marc. l. 5. Aug. de Morib . Eccles. l. 1. c. 10. Basil . Epist. 8. Naz. Orat. 37. pag. 7. c. 1. v. 6. and the Manichees who said there were two Gods , and also the Calumnie of the Arians and the Macedonians , Who called the Orthodox ▪ Church Tritheitas , (i) Men that worshipped three Gods because they confessed three Persons in One God ; yet wee reject the heresie of the Sabellians , who acknowledg but one Person in God ( as is shewed before ) just as our commenter doth call the Godhead , the Person of God , as if ther were but one Person in God But because there is in him a pluralitie of Persons , therfore wee say that God neither is , nor ever was alone or solitarie , for the three Persons , for ever had Communion , Communication , Societie , and fellowship one with the Other , although they all are but one God , as of one in the comedie it is said . Socia Ego Plaut. Amph. 2. 1. & Cap. 2. 1. & stich . 5. 4. ille — Sc●o me te esse , & te esse me — — Ego sum tu tu es ego . And in S. Ambrose a young man saith Amb de Paenit . l. 2 c. 10. of him self . Sed ego non sum . (i) One speaketh of himself as if he were another , and speaketh of another , as if he were himself . So Moses bringeth in the self same one , and only God ' speaking to the same God , because God is distinct in Persons , but the Persons are but one in Godhead — let there be light — l●t us make m●n — the Lord rained from the Lord , by which it appeareth that there was a Communication betweene the Father and the Son before the World was , for the Son is called the Counseller . Esa. 9. 6 ▪ and the wisedome of the Father — But who should God consult with , but only with God , and who was his wise Counseller but himself . Nemo tibi suadere potest Sapientius te ipso , — Tul. Epist. l. 2. 17. Id lib. 10. Ep. 194 Ipse tibi sis Senatus . (i) It may more truly be said of God . None are Gods Counsellers but himself , he is his owne Senate , God the Father and God the Son Communicate in Counsil , as the Father made all things by the Son , So they communicated not only in the creation , but also in the divine Counsil of the great worke of redemption , although the manner of this communication is to us secret and in effable .

Now to the Question . What one thing doe wee find , that was Consulted on , or agreed , and purposed between the Father and the Son , before the World ? I answer that the Eternal Covenant , was made betweene the Father and the Son , to mans behoofe , before the World , and in this everlasting Covenant of grace , was the whole Mystical body of Christ included , and by vertue of that Covenant , and in Christ , they were Predestinated , decreed , purposed , and Elected to life , and by that Covenant so transacted seccretly , the Son of God undertooke for man , and became a suertie for him to performe whatsoever was required , and by this first Covenant , the Church was committed to the Son , he thus became her great Shepheard , for wee read . Joh. 10. 29. The sheep were given to him by the Father ; This Covenant is that great and hidden Mysterie which so nearly concerneth both Jewes and Gentiles , of which it is said . Rom. 16. 25. To be kept secret sine the world began , and againe Eph. 3. 4. 5. 9. the Mysterie of Christ which n other ages was not made knowen unto the Sons of men as it is now — That the gentiles should be fellow heyres — but it had bin bid in God , but now is might be made knowen — According to the Eternal purpose which he purposed in Christ Jesus . And hence it is that Christ is called the Great Shepheard through the blood of the everlasting , ( or Eternall ) Covenant . Heb. 13. 20. By this Eternal Covenant , or Eternal purpose , and undertaking , God the Son became the Suertie , the Mediator , and Advocate for the Sons of men and by reason of this undertaking it is said , that for the blessed , the Kingdome was prepared from the foundation of the World . Mat. 25. 35. And it is further said that the precious blood of Christ was fore — ordained , before the foundation of the World . 1 Pet. 1. 19. 20. ] But I ask how could the blood of Christ with righteousnes and equitie , be so ordained . If Christ had not freely , and voluntarile thus ingaged himself , who could compel him therunto , or did not he who is the wisdome of the Father fore see the bloody Passions which such an undertaker must undergoe ? or what claime could the Sons of men have , to chaleng any interest in his actions , or Passions , but only by this covenant and ingagement ? and how could it be said Eph. 1. 4. God hath Chosen us in him before the foundation of the World ? And how can in be said 2 Tim. 1. 9. God — hath saved us , and called us — according to his purpose , and grace which was given us in Christ Iesus before the world began . ] Unles man be considered , and looked upon in Christ , through this Covenant , because therby the Son of God did ingage and oblige himself to the Father in man's behalf to performe the whole will of God , which should be required of man ; for therfore is the Son called the Angel , or messenger of the covenant . Mal. 3. 1. Because he was the Mediator , sent , interested , and imploied both in the undertaking , and in the performance of that secret Covenant , of whom it is also written . Psal. 40. 7. In the volume of thy booke it is written of me that I should performe thy will , or that I delight to doe thy will . Thus because Christ had undertaken for us , and therfore was by his promise to performe the will of God for us , hence it is that all our salvation is in , and by and through him , and all the promises of God to man are in him , and for this reason it is said . Tit. 1. 2. That God promised Eternal life before the world began . ] But to whom could it be promised before any Creature was made , except only to the Son of God ? and why to him , but because he only had ingaged himself in this Eternall Covenant ; and becau●e our transgressions were fore seen , that they would deserve death , and that our suertie in the payment of our debt must needs suffer death , therfore this our suertie is called . Rev. 13. 8. The Lambe slaine from the foundation of the world . see Iohn . 17. 5.

CHAP. IX . The Covenant between God and Man , the Legall and Evangelicall Covenant are but one ; the reasons why Christ was Circumcised , and Baptized .

BY what hath bin said , it appeareth that the Son of God was indeed secretly ingaged to the Father for mankind before the world was made , and so secretly , that it is said , Col. 1. 26. That it had bin h●d from ages and genera●ions : But how shall it appear that this Sonne of God ingaged himself to Man ? Where shall we find his word and promise to be an undertaker and surety for us , so that we may faithfully and boldly lay hold on , and chalenge his promise ?

I answer , that after the Creation , God the Son entered into the same Covenant wirh Man , that he had ingaged himself in , to the Father before the Creation , and by this , renuing the same Covenant , he bound Mankind to himself , as himself had bin bound before to the Father , and that divers and sundry times . For first , the words of the Covenant between God and the Son , and Mankind before the fall were these :

Gen. 2. 17. Of the Tree of Knowledge of good and evill , thou shalt not eat of it , for in the day thou eatest , thou shall surely die . ] In this Covenant on Gods part life is promised implicitely , and on mans part , obedience is reftipulated or covenanted , for to this condition , Man had submitted , and given consent as appeareth Gen. 3. 3. So that this was a perfect Covenant on both sides , the Tree of Knowledge standing as a visible signe for mans obedience ; and the Tree of Life , as a Sacramentall sign of Gods promise .

But after the fall of Man , the same God did again more evidently , and particularly ingage himself when he said of the seed of the woman , Gen. 3. 15. It shall bruise the Serpents head . ] . In this promise the Incarnation of God in the seed of the woman was meant , and that therein he should take upon him the curse , and death formetly denounced ; by offering himself a sacrifice for sin , the outward signs of this Covenant were the sacrifices , wherewith the Patriarks did signifie and nourish their faith in that promise .

3. After this the same Covenant was again renued to Abraham more particularly , Gen. 12. 3. In thee shall all Families of the earth be blessed , &c. ] and then came in the Sacrament of Circumcision .

4 After this again , the same Covenant was more largely given to , and published by Moses , in the Law Morall containing Mans duty , and in the Law Ceremoniall , declaring Gods promise of Redemption , by the Figures , Types , signs and shadowes of Tabernacle , Priest , and sacrifices .

5 After this again , the same Covenant was more clearly delivered in the Gospel , by the same Lord God , and most graciously explained , and the vail taken off from it ; for then it was shewed , who was that seed of the woman , and that seed of Abraham , and that sacrifice ; & Lamb of God , which should take away the sins of the world , and how man should be enabled to perform the Covenant and Law of his God , namely , in that Christ his surety should perform all in mans behalf , with this condition onely required of man , to believe in this Jesus his God and Saviour ; for so the Evangelicall Covenant declareth , John 3. 16. God so loved the world , that he gave his onely begotten Son , that whosoever believed in him , should not perish , but have everlasting life . ] And again , Mark 16. 16. He that believeth and is baptized , shall be sav'd , but he that believeth not , shall be damned . ] This is the one , and onely , and everlasting Covenant of Grace ; there are not two Covenants , but onely this one both before , and since the world began .

Now if any man ask why there is mention of a new Covenant ?

I answer , it is called a new Covenant ; because the old Covenant is renued ; just as we say there is a new Moon , when it is but the old Moon newly enlightned , which is but Nova lunatio , ( i. ) a new illumination : Tert. cont . Marc. l. 5. Id. cont . Marc. l. 4. So the same Father said of Christ , O Christum , & in novis veterem , ( i. ) Christ in the New Testament is the same with Messiah in the Old Testament . We may as well say , that the Sun-rising is a new Sunne , which being but one , and rising dayly , and diversly Catul. car . 5. Virg. An. 1. is called Soles , as if there were many Suns : Soles occidere & redire possunt .

Quid tantùm Oceano properent se tingere Soles Hiberni —

For , the same Covenant which before was clouded with obscurity , and with Types in the time of the Law , shineth brightly in the time of the Gospel . But why then do Divines call this Law-Covenant , the Covenant of works , whereas the Gosple-Covenant is called the Covenant of Grace ?

I answer , that this one Covenant is both , for if the Law of God be not actually and perfectly done and performed by man , viz either by us our selves , or by Christ , or surety for us , we can have no benefit by the Covenant : so in respect of Christ , it is a Covenant of works , but to us , it is a Covenant of Grace .

But it may be said , that the Evangelicall Covenant is called a better Covenant , Heb. 8. 6.

I answer , the same Covenant is called better , because it is bettered , and better explained , and setforth with better evidence of graciousnesse in the Gospel , then before , when in the time of the Law it was clouded , and clogged with shadows , types , figures , and troublesome Ceremonies , but now it shineth clearly , and is also quitted of that heavy yoak , then it outwardly appeared ; but as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( i. ) a pact or mutuall Covenant , but in the Gospel it appears to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( i. ) a Testament ; and albeit the Law is also called a Testament , yet it is but as the Will or Testament of a man , which is indeed written and sealed , and testified , but not in force , because the Testater was not actually dead .

But in the Gospel this Old Testament ( being the same in substance ) is newly become to be in full force and vertue , because Iesus Christ the Testator died , Heb. 9. 17. so it became in force ; for Christ who was but promised in the time of the Law , and died there but in types , was really exhibited , and really died in the Gospel ; and although the Evangelicall Testament is set forth with a condition annexed , viz of believing ; yet this condition is also in this New Testament bequeathed ; for Eph. 2. 8 , Faith is the gift of God , and yet Faith is that Law of which it is said , Jer. 31. 33. I will put my Law in their inward pares , and write it in their hearts ; and the same is repeated , Heb. 8. 10. So the new Testament requireth the condition of believing , and the Testator in his Will , hath given to man what he requireth of man . The brief of all is , that the same God who in Paradise ingaged himself , that the seed of the woman , should bruise the Serpents head , hath himself taken upon him the seed of the woman , and in that seed became our Jesus .

If after all this , the Christian shall yet desire further evidence , to inform him more , and assure and confirm him in Christs ingagement and suretyship for us men ; as if his Word , Promise and Covenant , weee not sufficient to give rest and contentment , to our wavering and timerous hearts : see how our most compassionate and merciful Redeemer hath yet further condescended , not onely to enter a covenant in our behalf , but also to seal the said Covenant , and thereby openly declare himself to be a debtor with us , both for the principall ; that is , the fulfilling of the Law , and also for the penalty .

1 Upon our default and transgression , and this he did by the first seal of his Circumcision , whereby he bound himself as a debtor to perform the whole Law ; and this in behalf of all the circumcised seed of Abraham : and this Mystery is clearly set forth by the great Apostle , Gal. 5. 3. For I testifie again to every man that is circumcised , that he is a debtour to doe the whole Law . ]

Secondly , as by the seal of Circumcision , Christ underwent the burthen of all the legall precepts : So by the other Seal of his Baptisme , he undertook the performance of all the strict Evangelicall Precepts , in the behalf of all the Baptized Christians ; for so himself declared , though something covertly : for when Iohn Baptist refused to baptize him , Christ bade him , Matthew 3. 15. adding this reason — For thus it becometh us to fulfill all righteousnesse . ] Upon which words Saint Hierome observes that he did not say , Hier. in loc. Justitiam Legis , ( id est , ) the righteousnesse of the Law onely , but all , that so we may understand that Christ undertook to fulfill both Legall and Evangelicall righteousnesse , even in those strict Precepts of Love your enemies , blesse them that curse you , pray for them that persecute you , Deny your selves , &c. These were the reasons for which our Saviour submitted to the Sacramentall seals of Circumcision , and Baptisme , thereby to be a surety bound and ingaged for us : And so the ancient Expositours understood it , Circumcisus Anselm . in Gal. 5. 3. est debitor faciendae universae Legis , sicut qui Baptismum percipit , & debitor faciendi praecepti Evangelici ; ( id est , ) As the Circumcised is a debtour to doe the whole Law ; so the baptized is a debtour to perform the Precepts of the Gospell : and this also was the judgement of Saint Basil , Sicut Circumcisus Basil . de Bapt. l. 2. n. 18. est debitor Legis servandae , sic Baptizatus , totius Evangelii , &c. And although the Pelagians denied the necessity of Baptisme , for taking away Originall sinne ; yet Coelestius could confesse that Children were redeemed by the Baptisme of Christ ; and this was onely because by his Baptisme he undertook for us to perform the Evangelicall Covenant .

Finally , all that Christ did undertake to doe for us men , that hath he punctually performed , partly by his Obedience active in fulfilling all righteousnesse , and partly by passive Obedience , when he suffered the penalty of our transgressions , pouring out his soul , and his most precious Blood upon the Crosse , there paying the utmost farthing of our debt , when our selves were not able to pay one for a thousand .

This Doctrine understood rightly , will reconcile those two sayings of Saint Hierome , Maledictus qui dicit Deum , impossibilia praecipisse . 2 Maledictus qui dixerit legem esse possibilem , id est , Cursed is he that saith , God commanded things impossible , and cursed is he that saith the Law of God is possible . The meaning is , That Law which is impossible to be performed by us , or any mere man , was performed for us by the Son of Man . For our sins were laid upon him , and his righteousnesse is imputed to us , which Mel. Dav. in vita , Luth. p. 164. Luther expresseth in these pithie words : Domine Iesu — tu●e Iustitia mea , Ego sum peccatum tuum , ( i. ) man gave his sins to Christ , and Christ gave his righteousnesse to Man .

CHAP. X. That Man could not be redeemed , nor saved , but by the Incarnation of the Sonne of God , how the curse was executed on Man , and how the Law is fulfilled by Man .

BUt could not our Lord Jesus having thusas a Surety and Mediatour undertaken for us , and for our salvation : I say , could he not have effected our immunitie from punishment , and our blessednesse by intreating as an Advocate for us , and by that great power and favour which he hath with the Father , obtain both remission and pardon of our sins and salvation freely , without those bloody and grievous passions , which he suffered on the Crosse ; and this onely by speaking , intreating , and pleading 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 M●● 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 ever● 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 mankind , and that he did stand in the place and stead of all men .

WEe 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 Mi●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 ●●rist the head , and all his mystical members , ar● 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. ●errenus , est Adam . (i) All men earthlie are one Adam ●nd of Christ S. Ambrose saith as much . in Christo , Summa universitatis est , & portio singulorum . (i) Christ is the ●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 Generation from Adam , but our better , and spiritual regeneration is derived from Christ ; and as there are no Sons of Men , but such as are so from Adam , so ther are no Sons of God , but those that are so from Christ .

Now if it be demanded , how Christ and wee can be accounted one , and what it is which came from Christ , and is in man , that so he may be said to be in us , and so , that what he did , or suffered , should be really , accounted as done or suffered by us , for although wee know why Adam's sin is imputed to us , viz. because wee are of the same Lump , propagated carnallie from him but yet why Christs righteousnes , o● his sufferings should be imputed to us seeing wee are not propagated from Christ , nor ever were in his loines , as wee were in Adams is now the question ; To which this is the arswer , that as Christ received ▪ his flesh and blood from man , so man hath received the divine Spirit from Christ , and as the natural bodie of Christ is made of the same lump of Adam , that our's is ; so man hath in him the self same spirit that is in Christ , though he be in heaven , and wee on earth , by which spirit wee are called the Sons of God , just as Christ by taking our flesh is called the Son of Man . Nos homines vocamur filii dei , quia filius dei Atha . in decret. Nic. Conc n. 13. nostrum gestavit corpus , & quia Spiritus filii in nobis est . (i) Men are called the Son of God , because the Sons of God took his bodie of man , and put his owne Spirit into man , and therfore Christ doth fitly sustaine an Universal person of mankind .

That the Spirit of Christ is given , and put into man , the Scriptures doe manifestlie declare ▪ First it appeareth evidently in the regenerate ? Man of sueh S. Paul speaketh . when he prayeth . Ephe. 3. 17. That Christ may dwell in their harts : And how Christ may be sayd to dwell in Man , Saint John sheweth , 1 John 4. 13. Hereby we know that we dwell ●in him , and ●e in us , because he hath given us of his Spirit ; and hence it is that Saint Chrysostome saith , Anima sancta est Tabernaculum Chrys ho 2. Antioch . Christi : ( id est , ) The soul of an holy Man is Christs Tabernacle : For indeed , though Christ had not at all assumed flesh from Man ; yet because the same Spirit which is in Christ , is also so put into , and communicated to man , it is sufficient to make Christ the head of the Saints , his Members to be but one mysticall Body with him . And this is intimated by Saint Paul , when he saith , Ephesians 4. 4. There is one body , and one Spiri● : ] which is as much as if he should say , though the Saints on earth are many , yet because all are endued with one and the same Spirit of Christ ; therefore all are but one body with Christ , even as in man , there are many parts and members , yet because all parts have the same soul in them , therefore all together are but one body .

Hence it is , that Origen saith , Omnes salvandi sunt Orig. in Eze. ho. 9. unum Corpus : ( id est , ) All those which shall be saved , are but one body : and Saint ●asill giveth this reason , of their vnitie . ) Quia unus est Deus , si in singulis Bas . Epist. 141. sit , omnes coadunat : ( id est , ) Because , there is but one God , if this one God be in all , he doth thereby Tert. de Trin. n. 28 & Christus est ecclesia . De Paenit . n. 16 ▪ unite all ; and this unitie is also expressed by these odd words in Tertullian , Spi itus nos Christo confibulat : ( id est , ) It is the Spirit that doth button us or joyn us to Christ .

For this reason the Scripture saith , Romans , 12. 5. We being many , are one body in Christ ; And again , 1 Corinthians 6. 17. He that is joyned to the Lord , is one Spirit : And again , Galathians 3. 28. Ye are all one in Christ Jesus ; yea , such is our conjunction and union with Christ , and his with us , by reason that his Spirit is in us , that Theodoret doubted not to say , Si pati possit Theod. in D●alog impatib . n. 13. divina natura , supervacanea fuisset corporis assumptio : ( id est , ) If the pure Godhead were of a nature passible , so that it could have suffered for man , God should not have needed to be Incarnate .

And Saint Augustine puts the case a little plainer , and nearer , thus ; Si Christus non assumpta carne à Virgine , sed vera tamen apparens , nos vera morte redimeret , quis eum non potuisse , audet dicere ? Suppose Christ had not taken his flesh from the Virgine , ( and so not from Adam ) but yet had really taken a body upon him some other way ; and in that assumed body , had really died to redeem man ▪ who dares say , that he could not ? and no doubt such a suffering had been sufficient for our redemption , if ( as I said before ) God had not otherwise determined and limited himself by his sentence of the curse , and death upon the seed of Adam .

And thus we have seen how Christ and the Saints are united and become one body .

SECT. II. More of the same . That Jesus Christ was a Person every way fitly qualified to be Man's Redeemer ; both for that he was free from all sin , Originall and Actuall ; ( although he took flesh from the loynes of Adam : ) and also in regard of the infinite worth and excellencie of his Person .

THe qualities required to a redeeming high Priest , are set down , Heb. 7. 26. For such an high Priest became us who is holy , harmless , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) undefiled , seperate from sinners . For if Christ were not absolutely without sin in his own Person , he could not be a fit sacrifice for our sins : the Lamb of God must be answerable to the paschall Lamb his Type , A Lambe without blemish and so the Scripture describeth Christ , 1 Pet. 1. 19. as a Lambe without blemish or spot ; and that he knew no sin , that he did no sin , and that in him 1 John 3. 5. is no sin .

As for any actuall sinne , there will be no question among Christians ; but the difficulty is in shewing Christ to be without Orig●●●l● 〈◊〉 because he was in the loins of Adam when he fell , and is the Son of David , of Abraham , and of Adam , and the Church hath ever acknowledged that the whole lump of Adam is a a Prosper . Resp. ad Genu. Massa corruptionis , as Prosper saith : and b b Aug. Epist. 105 , & 157. De Civit. l. 15. c. 1. & alibi . Massa damnationis , — V●nculnm damnationis , — Apostatica rad●x , — Massa originaliter tota damnata as S. Austin often confesseth , in all these words , and many more ; id est , a corrupt lump , — a lump of damnation , — an Apostate root , totally condemned from the the very Originall . The Apostle also seemeth to lay this to the charge of Christ , 2 Cor. 5. 21. He hath made him to be sin for us , and Rom. 5. 12. Death passed over all , for that all have sinned ; And if Levi be said to have paid Tithes to Melchisedech , because he was in the loyns of Abraham , how shall Christ be excused from falling , seeing he was in the loins of Adam when he fell ?

For the clearing of these difficulties , three questions are to be discussed .

1. What the Originall sin of Adam was . 1. Question .

To this , the answer is , that the Originall sinne of Adam is twofold :

1 He eat the forbidden fruit against Gods command ▪ This was the first sin of Mankind , and is by Divines called , Originale Originans , i. The fountain of other sins . This sin was also an actuall sin in Adam , and cannot be said , to be derived from him to his posterity ; for his children cannot be said to have eaten of the forbidden tree : But yet his posterity are subjected to the curse denounced against Adam , and in him against his whole race , and that curse is mortalitie : Gen. 2. 17. In the day thou eatest thereof , thou shalt surely die . Christ did not in Adam eat of the forbidden tree , yet Christ being of Adams race , was thereby lyable to the curse : so the Apostle saith , that Christ was made a curse for us . Gal. 3. 13. He was made a curse , onely by taking that flesh on him which was derived from Adam , and in him was accursed ; for in taking the flesh , he took also the curse but not the sin of Adam , the curse passed without the Rom. 5. 12. sin . For whereas the Apostle saith . Death passed on all , for that all have sinned : The meaning is , that all men that have sinned and die , do therefore die because they have sinned ; But it will not follow , that whosoever dieth hath sinned : And yet it is true , that the death of our righteous Saviour was caused by sin ; Albeit not his own proper and personall sinne . And this is the determination of the Ancients . Christus mortalitatem traxit de substantia , & mortalitate Maetris , sed non peccatum : Aug. cont . Julian . Pelag. l. 5. ( id est , ) Christ derived his mortality , from the substance and mortality of his mother , but without sin ▪ therefore the Apostle saith , Romans 8. 3. God sent his own Son in the likenesse of sinfull flesh , which the same Father thus expoundeth . In carne peccati mors est , & peccatum in similitudine , mors erat , & peccatum non Aug. de verb. Apost. Ser. 6. erat : ( id est , ) In sinfull flesh there is both death and sinne , but in the likeness of sinfull flesh , death there was , but sin there was not . The flesh of Christ , was like other mens , flesh , sinne onely excepted ; he had his flesh from Adam , so had we , but his was derived without Adams sin , so was not ours .

2. The second sin of Adam , is called Originale Originatum ; because it was the effect produced by his first sinne , in eating the forbidden fruit : Therefore it is called Originatum .

And because it was the Originall Fountain , from whence sinne is conveyed to his Posterity ; therefore it is called Originale . For as we now use the word Originall sinne , it is not meant of Adams first sinne of eating but of that which was occasioned , and produced by his first sinne , and from him transmitted to all his posterity , which ( by way of naturall generation ) proceeded from his loyns .

So Bellarmine observeth ; If our Originall sinne had Bellarm. de ● Amiss . Gratiae l. 4. c. 3. been from the eating of the forbidden Fruit , the Apostle must have said , by One Woman sinne entered , and not per unum hominem ; For the woman did first eat : Now , this Originall sinne , ( besides the absence of Originall Righteousness , wherein Man was created : ) is moreover an inherent pravity , and corruption of our nature , and is called lust or concupiscence ; and is therefore called Originall , because it is conveyed into us at our very conception , and so is born with us : Now I proceed to the second question , and that is .

2. How Originall sinne is derived 2. Question . from Adam , to all his Progenie .

The Answer is , That therefore the Originall sinne of Adam , is from him derived into his Posteritie , who have proceeded from his loynes , by way of naturall Generation ; because , such as Adam was , when he begot children ; Such are his Posterity so begotten ; for Adam did not beget children , untill he was the servant of sinne : ᵃ Therefore every man is the Pet. Diac. apud Fulgent . servant of sin .

For this reason it is said , Gen. 5. 3. Adam begot a son in h●s own likenesse , after his Image ; And in what sinfull condition Adam was , before he knew Eve , and begot Children , is evidently set forth ▪ Gen ▪ 3. 7. 10. The eyes of them both were opened , and they knew they were naked , and they made them apro●s : And after , I was afraid , because I was nak●d , and hid my self . But before the fall , it is said , Gen. 2. 25. They were both naked , the Man and his Wife , and were not ashamed .

From which passages we may observe , that whereas it is said , their eyes were opened The meaning is , that they were opened so , as not onely to see ; ( for so they did before , unlesse we will say they were blinde ) but to discern and perceive the difference between their Innocency before the fall , and their lust after the fall : for before , they were not ashamed of their nakednesse . Quia nil praecessera● quod Aug. De Nup●iis , & concup . l. 1. c. 5. non li●eret , nil se●utum fuerat quod puderet : ( id est , ) No unlawfull act had preceeded , therefore no shame as yet insued .

Next ▪ we observe , that they made them aprons . ( P●rizomata ) The Latines call such covers , Campestria , which served to cover their secret parts onely ; because when the Romane youths exercised themselves naked in the fields , they covered their secret parts ; so the covers were called Campestria . By this , it appeareth that our first Parents perceived motions of lust in those parts , and therefore were ashamed .

Adam , & Eva texerunt genitalia , erubuerunt de libidine , Aug. ib. l. 2. c. 5. vide●t inobedientia membra : for if otherwise , why , did they not cover their faces , breasts , and hands ? But Quia senserunt pudendum , curaverunt Id. De Temp. Serm. 45. tegendum . Since which time those parts are called Pudenda , which were not so before the fall ; and therfore the Apostle abstaineth from naming those parts dir●ctly , but calleth them uncome●y ; and the Vulgar 1 Cor. 12. 23. translation calleth them inhonesta .

The Apostle durst not so have called those parts , which God had created pure , if Man had not by sinne dehonestated them . So that now we may not name them .

But , Per circuitum ; and when necessitie forceth Martial . l. 11. Ep. 16. us to speak of them ; modesty requireth that we speak by Circumlocution .

If the Apostle , had been to describe such a body as our first Parents had before the fall , he would not have called any part thereof unhonest , or uncomely .

So the result of all this , is , as Saint Augustine observeth : Aug. De Genesi ad lit . l. 11 c. 32. Bestialem motum in membris , scilicet , appetitum concumbendi erubuit . And again , Quendam pruritum turpem indicant folia ; ( id est , ) The Fig-leaves shew that Adam was ashamed of his lust , appearing in those parts .

This is that Originall sinne in Adam , which by Generation is transmitted to his Posterity , and which the written Law of God forbiddeth . in these words , Thou shalt not lust or covet . So I proceed to the third question .

3. How Christ is freed , & seperated from 3. Question . Original sin .

To this question , the answer of Divines both Ancient and modern is . That Original sin is not propagated to posteritie , by taking our flesh from our parents , but by lust ; and that because Christ was conceived , and born of a Virgin without Lustfull copulation , therfore he is free from this Original pollution . Nulla volup●ate carnalis concupiscentiae seminatus est Aug. Ench●rid . Cap. 4● . & De Genesi ad lit . l. 10. c. 18. Christus , id ò nullum peccatum originaliter trahit . And againe . Corpus Christi non seminatum est per eam legem in membris , quae repugnat legi mentis , Ergo non erat caro pecca●i . (i) The body of Christ was not generated in the pleasure of lust , by the law in our members warring against the law of our mind , therfore his flesh was not sinfull . The same reason is rendred by Fulgentius , and also by Isychius . Christi Christi humanitas munda erat , quia non Fulg. de Incarn . c. 4. Isych . in Levit. c. 14. Calv. instit . l. 2. c. 13. S. 4. Aug. cont . Pel. l. 2. c. 25. geni●a erat ex viri immunditie ( i. ) The humane nature of Christ is clean , because he was conceived without unclean copulation .

Indeed Calvin is of opinion , that it is not sufficient to acquit Christ from this originall pollution , in that he was born of a virgin , but because he was also Sanctified by the holy Ghost , that his conception might be pure , before him S. Austin had written somthing to that purpose . Christus carnem il●am , aut suscipiendam munda●it , ●ut suscipiende mundavit . (i) That Christ , before ●e took that flesh , or in taking of it did purifie it . But the former opinion , and this compared with the Scripturall words , will amount but to one , and the same , for what can be meant by Calvin's Sanctified but that the flesh of Christ was separated from the polluted way of other mens flesh ? And what seperation can be meant , but only , that Christ was conceived in a way different , and Seperate from ordinarie Conceptions ? And that is , miraculously , by the operation of the Holy ghost without man ; and this I take to be the meaning of the Apostle before alleaged Heb. 7. 26 : That our high-Preist must be seperate from sinners . For to Imagine that the Holy ghost did take away carnal pollution from that part of the Virgin mother of which Christ was made flesh , and yet left the said Original pollution remaining in the other parts of her , to me it seemes both an unprobable , and a needless refuge to this question . And whether God doth any time take away the pollution of Original sin from any person , in whom it once was , during this mortal life , I have at large shewed before , in my second book and tenth Chapter , and that the taking See before . l. 2. c. 10. sect. 2. 2 Cor. 12. 8. away of Original sin , was that very thing which S. Paul prayed for so earnestly , and had only this answer . My grace is sufficient for thee .

Finally , because the first man was made of earth ; and the first woman was made of man , and both before lust was hatched , therfore both were at first free from this Original pollution , upon which consideration Aquinas Aquin. l. 2. q. 81. art. 4. moveth this pertinent question . If now a man should be miraculously made of another man's flesh , whether he should contract Original sin ? His answere is , no. upon good reason , for such a creature is not procreated by way of carnal copulation . I suppose no man will affirm , that worms which are bred in humane bodies , doe contract any sin from man , although they take flesh from man . The same reason is appliable to Christ , and therfo●e , Origen upon S. Luke . and Austin very often Orig in lu . ho. 14. Aug. in ps. 22. and De mirab . script . l. 3. c. 2. applie that saying of the psalmist . Psal. 22. 6. I am a w●●m and no man ] as being spoken of Christ , because as a worm , so Christ was bred in the virgin's wombe without any copulation , for therfore some birds , bees and worms are so bred , that Christ might not be without example , who in the Psal. is called a worm . This I trust is enough to the three questions .

Now for answer to those Scriptural sayings , which seem to charg Christ with sin . As ; He hath made him to 2 Cor. ● . 21. Aug. cont . Max. l. 2. c. 2. be sin for us ] which place was by Maximinus , the Arrian thus perverted . Christus pro nobis peccatum fecit , as S. Austin noteth . (i) Christ did sin for us . If we should understand this of any personal sin in Christ , then should we charg God with being the author of sin . But the meaning is only , that God made Christ a Sacrifice for sin ; for sacrifices are called sins . Hose. 4. 8. They eat up the sin of my people . That is ; the preists did eat the sin offerings . That which wee now read Levit. 3. 2. He shall lay his hand upon the head of the Sacrifice . The Septuagint , read , He shall lay his hand upon the head of the sin . So , from hence , no more can be inferred , but that Christ Aug. in Psal. 68. was ▪ Peccatorum Susceptor , non commissor ▪ as S. Austin expresseth it . Christ is thus factus peccatum , non natus , he is only made sin , as a sacrifice , but all wee are sin-born , to him sin is only imputed , but in us it is inherent .

To that of Rom. 5. 12. Death passed on all , for that all have sinned . The answer is , that all , who by way of natural generation proceeded from Adam , have sinned , as is shewed before , indeed , death is the wages of sin . Either of our owne proper , and personal sin ; for which wee are mortall , or els of Imputed sin , by which Christ was subject to mortalitie .

To that of Levi. Heb. 7. 9. who is said to pay tithes to M●lchisedech because he was in the loins of braham . And that therfore Christ being in the loins of Adam when he fell , may seem lyable to that transgression of Adam : wee say if this objection were formed in words which signified propagation of sin ( which is now our question , ) the solution would appear more evidently : as thus . Levi was in the loins of Abraham , when Jsaac was begotten ; therfore Levi sinned in Abraham's loins ; this cannot be denied . So Christ was in the loins of Adam ; when Seth was begotten ▪ ( Seth was Christs progenitor ) Therfore Christ sinned in Adam . This consequence is false , because Christ did not so proceed from Adam , as Levi did from Abraham , that is , by way of carnal generation , and therfore Christ did not attract sin from Adam , as Levi did from Abraham , so , as is said before . But yet because Christ took flesh from Adam therfore all the pressures included in the curse on Adam , were intayled on Christ ( sin only excepted ) as , mortalitie , and the consequences therof , sorrow● , labour , wearines , hunger , abasement , and subjection .

T●●e it is that Abraham paying tithes●oo Melchisedech ( which was in the nature of an homage , or political submission , and acknowledgment as holding the Land of promise to him and his seed by the donation of the Lord of Heaven who is the Messiah ) he did in this act include all the tribes which were to proceed from him , to submit as homagers to the said Messiah represented in his type Melchisedech , even as earthly Lords , & their successors do homage to their superior princes for lands held of them . But what is this to intayling of sin ? Original sin is not derived to posterity by any such external acts . I doubt not but Christ himself , as man , and as the seed of Abraham , was involved in this homage , Mat. 17. 27. See beneath . l. 3. c. 17. and therfore did actually pay tribute , and submit to the law as other Israelites did . Of which tribute paying , and also of the difference between Levies , and Christ's being in the loins of Abraham , I shal say more in the last chapter at the close of this third book .

Now for conclusion , that it may appeare , that our saviour is a compleat high-priest , every way accomplished with all abilities , and requisits needful to the great work of mans redemption ; of him it is spoken Psal. 89. 19 I have laid help upon One that us mighty , who Psal. 89. 19. Psal. 132. 2. 1 Pet. 1. 19. Act. 20. 28. 1 Cor. 15. 47. 1 Tim. 3. 16. Isa. 9. 6. Joh. 20. 28. 1 Cor. 2. 8. Heb. 7. 26. is no lesse then the mighty God of Jacob. The blood which he shed for us , is justly by S. Peter called Precious for it was the blood of God . This second Adam , Incarnate for us , is no less then The Lord from Heaven , and God manifest in the flesh , and The mighty God , the everlasting Father , the prince of peace ; he that was wounded for us , is called by the Apostle , my Lord , and my God , he that was crucified for us , was no less then the Lo●d of glory , and in his very humiliation of the humane nature , he was holy , harmless , undefiled , and seperate from sinners . To him be all honour and glorie and thanksgiving for ever .

CHAP. XII . That the unregenerate man is redeemed by Christ , and that the Spirit of Christ is communicated to him .

BUt in the second place it would be inquired , what Interest the unregenerate man hath in Christ , & how he can lay any claime to Christs sufferings , for although it be true that Christ hath taken the unregenerate man's nature on him , yet , may wee , or can we truly say that the unregenerate man hath received the Spirit of Christ into him ? If this will not be granted , Christ cannot be a person idoneous , or fitly qualified to be his redeemer , because as such a redeemer must take somthing from man , so man must also receive somthing from him , that by giving and taking the redeemer and redeemed may be united , and so considered as one bodie , and that must be by receiving the Spirit from Christ , as Christ received flesh from man , which is elegantlie expressed by Prosper in his poem . Vt nos insercret Summis , se miscuit Imis . That man Prosp. de Ingrat . n. 41. might be joyned unto God , God joyned himself with man . Now it seemeth that the Spirit of Christ is also communicated to the unregenerate man , because wee find in Scripture that he also hath an interest in Christ , and a claime and title to him ; for the Scripture declareth that the benefit of Christ's death , and by it redemption is offered to all men of what condition soever , whether good , or bad , regenerate , or unregenerate , beleevers , or unbeleevers ; for the Gospel is sent to all the world , and to every creature Mar. 16. 15. and One of the maine points of the Gospel , is the offer of the benefit of redemption by the death of Christ , of which the Scripture saith 2 Cor. 5. 15. that he died for all , so , Rom. 8. 32. & 1 Tim. 2. 6. and againe Heb. 2. 9. He tasted death for every man ; here is the benefit of Christs death offered Omnibus , & singulis ( i. ) to all , and every man : and more particularly , it is offered to the ungodly . Rom. 5. 6. Christ died for the ungodly : and more plainly yet it is offered to them that shall perish , and be destroied , for S. Paule saith 1 Cor. 8. 11. Through thy knowledg shall thy weak brother perish , for whom Christ d●ed ? and againe he saith ▪ Rom. 14. 15 ▪ Destroy not him with thy meate for whom Christ died ; And to put it out of all doubt , that Christ did indeed offer the benefit of redemption to them that not only may possibly perish , but even to such as actually shall perish ; S. Peter saith 2 Pet. 2. 1. There shall be false teachers , which denie the Lord that bought them , and bring upon themselves swift destruction , ] false teachers are the most unlikely to have any benefit by Christ , for ▪ ▪ Rev. 20. 10. the devil , the beast , and the false Prophet are joyned in the lake of fire and brimston , and yet wee see , the benefit of redemption was offered to false Prophets . This is the Doctrine of the Church of England , and so it was of the Church Primitive as appeareth by diverse testimonies ; for S. Ambrose saith . Ethnicus , haereticus , peccator sanguine Amb. in symb . Apost c 25. Christi , redempti sunt . (i) Not only the sinner , but the heathen , and the heretick are redeemed by the blood of Christ , and Athanasius , delivereth the same doctrine not only as being his single opinion but as the judgment of the Council of Sardice . Deus pro illis ( Arr●anis ) Ath. in Ep●st . synodi Sardic . ● n. 15. and pro nobis omnibus mortem subiit . (i) God who is the president of the Church , did suffer death both for the Arrians , and for all us , and yet no heresie is more opposite to redemption by Christ then the Arrian , and this is also set forth by Nazianzen . Arriani , divinitatis acerbi Naz. Orat. 38 expensores , diaboli figmenta ▪ — pro quibus Christus mortuus — ingratae Creaturae . (i) the Arrian's are the most malicious examiners of Christ's divinitie — and yet Christ died for these unthankfull creatures , who are the figment of the devil , but most home is the judgment of S. Chrysostom . Christus mortuus est pro inimicis , pro tyrannis , Chrys. hom. 76. Constant . n 24. pro maleficis ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) pro Osoribus , pro crucifigentibus , atque pro his ipsis , quos tales fore , ante mundum conditum scīebat — praescientiam vincente bonitate . (i) Christ died for his enemies , for tyrant-persecutors , for witches and conjurers for those that hated him , for those that crucified him , and for those whom he foresaw , before the world , that they would be such , yet his foreknowledge did not hinder his goodnes toward them , but that he offered to them the benefit of his death . Now if yet any man desire to know upon what ground the unregenerate man can lay claim to any benefit by Christ . I answer , that the reason and ground of this claime is because the unregenerate mans nature is taken into Christ , as well as the regenerate mans , and I say moreover , that the Spirit of Christ is communicated to the unregenerate man , as truly as it is to the regenerate man , although with a great deale of diversitie in operation as shall be shewed hereafter .

That the Spirit of God , ( which is the spirit of Christ ) is communicated to men unregenerate , the Scripture evidently declareth ; for if the Spirit of God doe fill heaven and earth as the Prophet Jeremie saith . Jer. 23. 24. Who can imagine that the same Spirit is not in man , which is in Creatures inferior to man ? and the Gospel saith Joh. 1. 9. He enlightneth every man that commeth into the world . ] Therfore unregenerate men are not without the light of the Spirit of Christ , and againe Act. 17. 28. In him wee live , and move , and have our being ] for infinitenes of Gods Spirit doth include all ereatures . Deus est in Creaturis intra & extrà & supereminens , & Hil. de Trin. lib. 1. circumsusus , & infusus . Saith Hilarie ( i. ) God is within us , and on our outside , and over us , and round about us , whersoever any life , or motion , or but being is ; there is God : for God is not only a being of himself , but he is the Essentiator , that communicateth being to all Creatures . Eusebius , giues this excellent reason of it . Eus. de praep. l. 15. c. 11. If there were not ( saith he ) one lively power , which insinuateth it self into every creature in the world , this vast universe could not be so rightly , and prudently ordered by such uniforme and mutuall correspondence of one part with another , when the whole consisteth of such contrarietie of parts . S. Paule in his sermon at Athens Act. 17. above mentioned , approveth of the saying of an heathen poët who said that men are the off-Spring of God ; he said so no doubt , because even heathen's confessed that our very being is from him , and our soules and motions are actuated by his Spirit . It is worth our observing , that as the genealogie of S. Matthew deriveth Christ from Mat. 1. Luc. 3. men descending , downe from Abraham ; so S. Lukes Genealogie deriveth men from God , by ascending upward , and whereas S. Mathew useth the words [ begate and the Son ] S. Luke useth not these words in the Original , because men are not the natural Sons of God , so as they are of their carnal parents , but yet they are of God so as ●s said ; in effect S. Mathews Genealogie deriveth the flesh of God from man , and S. Luke deriveth the Spirit which is in man , from God , this was the Doctrine of the ancient Fathers : S. Besil saith . Omnia Basil . cont . Euno . lib. 5. creata participant de creatore nam m●s●ra essent si a creatore dirimerentur ( i. ) all Creatures participate of the Creator , for most miserable would the Creatures be if they were Dionis de diu . no. c. 3. served , & disjoyned from their Creator . Dionysius Areop. saith , Deus est in Omnibus rebus , sed & extra omnia . (i) God is within all Creatures , and yet he is also on the Theod. de Prov. Ser 10. n. 27. Clem. Rom. Recog l. 8. outside of those Creatures . and Nulla mundi pars deo destituta est (i) no part of the world is destitute of God , and againe . Deus est intra nos , sed infidelibus dormit , & absens dicitur , quia non creditur . (i) God is within us men , and is even in infidels although he is said to sleepe , or to absent himself from them , because they Fulg. ad Thras l 2 n. 8. doe not with faith apprehend him : Fulgentius also saith , Deus ades● ub●que per potentiam , sed non ubique per gratiam , substantialiter nullibi deest . (i) God is every where by his power , his substance ( or Godhead 〈◊〉 no where absent , though his grace ( Sanctifying grace he id . ibid. n. 9. meanes ) be not eve●y where , and 〈◊〉 ▪ Substantialitèr ubique est 〈◊〉 . (i) Th● 〈◊〉 trinitie is every where by their substances , and ▪ Godhead ▪ for when it is said ●oh. 14. 23. Wee will come unto him , an● mak● our abede with him ] The meaning is , that the Father and the Son will manifest their gratiousnes , and propitiousnes to be present , then when their Godhead is never absent , the divine Spirit alwayes filling all things , hence it is Atha . cont Apollinar n. 22. that Athan●siu d●th call men 〈◊〉 , as he called Christ Deum Carnigerum ( i. ) as God the Son beareth man's flesh , so the Sons of men beare his Spirit in them .

From hence it is , that both Saint Cyprian , and Saint Cyp. ser. De Resur . Aug. de Civit. l. 4. c. 12. Austine say , from the Confession of Heathen Philosophers : Deus est anima Mundi , Mundus est Corpus Dei : ( i. ) God is as the Soul of the World , and the World is as the Body of God , and of the presence of God in Men. The same Father saith , Deus implet populum Aug. de . Civ . l. 17. c. 12. suum , & p●pulus plenus est Deo suo : ( i. ) God doth fill his people , and the people are filled with their God . This truth was seen and confessed by the wiser Heathens : Prope à te Deus est , tecum est , intus est : ( i. ) Seneca , ep. 41. Ovid. God is near thee , he is with thee , yea he is within thee : and Est Deus in nobis agitante calescimus illo : ( id est , ) God is in us , and produceth those warm Spirits in us . And because there is but one God , and that one God is now Incarnate , and beareth the Name of Jesus : Therefore it must needs be the Spirit of our Lord Jesus , which is thus said to be in Man , even in the unregenerate sort of men , whereby all Mankinde have at least a common interest in this Jesus .

This truth is of so great concernment and evidence , that it could not easily be denied ; and therefore both Heathens , and some Hereticks , because they could not gain say it , sought onely to deprave it by an impious suggestion . For the Stoick Philosophers , perceiving that there was something of Divinitie in Man ; said , That the Soul of Man , was a part of God : and are therefore by Epiphanius reckoned amongst the number of Epiph. haer. 5. & haer. 66. Theod. diu . decret. l. 5. Hereticks ; and so said also the Manichees ; and before them , so did Marcion teach us , as Theodoret notes : and the grand Heresie of Apollinarius , applied this errour to Christ himself , in saying , that Christ had no reasonable or humane soul , as other men have ; but , that his Divine Nature was in steed of an humane soul ▪ and supplied all the Offices thereof in the body of Epiph. haer. 77. Aug. n. 88. Soc. l. 2. c. 36. Christ , as we reade in Epiphanius , and in the Ecclesistick Histories , and in S. Austine .

CHAP. XIII . Of the Originall of Christs humane soul , & whether it were derived by Propagation from his Progenitors , as his body was .

THe mention of that Heresie ▪ of Apollinarius , leads me to a new quaere , not yet discoursed , but yet , ( as I conceive ) very usefull and pertinent , to the setting forth of this great Mystery of the Incarnation of God , and Mans Redemption , if it could be clearly determined , and this it is .

That seeing the Christian World Catholick , hath ever confessed that the Son of God received his flesh and blood by propagation from the first Adam . It would be now inquired , whence the same Son of God had his reasonable or humane Soul ?

The reason which moved me to make this inquiry , is taken from the Arguments , which divers of the Fathers used against some Hereticks , particularly against Valentinus , and his Gnostick followers , and against the Manichees , and Eutyches , for these taught , that Christ did not receive his Body by traduction from the Virgine Mother , and so not from Adam , but that it was either from heaven , or else that it was a mere apparition , and a phantasticall body : which Heresies are so well known to men learned , that I shall not need to send the Reader by Quotations to Fathers to finde them .

The Arguments which the Fathers used against those Hereticks , were to this purpose , that they might shew a necessity , that the Redeemer must needs take his flesh from Adam .

First , Saint Augustine saith , Omnis massa Adami , Aug: De 〈◊〉 cum Felic . l. ●● c. 11. maledicta est ; Dominus carnem de illa suscepit , hinc maledictus dicitur . ( i. ) Because the whole lump of Adam was accursed , therefore the Son of God ( taking the curse upon himself ) must needs take flesh from Ad●m ; for otherwise , how could he take the cu●se upon himself ▪ to cure mankind . And Theo●●●● asketh this question , Theod. dial. 1. n. 12. Why was not Ch●ists Body made of Earth as Adams was ? And he returned this answer . 〈…〉 Creature servaretur , quae perie●a : ( i. ) That Christ might save the same creature which was lost , therefore he took the same creature upon himself ▪ and Athanasi●●s Atha . Epist. ad Epicter . n. 3. strictly examining how mans curse could be fastned on our blessed Saviour , answereth thus : Christus sic pro nobis execratio factus est — sicu● factus est ca●o . ( i. ) He took our curse , as he took our flesh ; and Saint Basil saith expressely , that the Heresie of Valentinus did nullifie Mans redemption ; for if the flesh of Christ were not derived from Adam : Non occ●d●sset Basil . Epist. 65. n. 37. peccatum in carn● ; ( i. ) Christ had not destroyed sin in the flesh , and upon this very g●ound , Dios●urus the Bishop of Alexandria , and Eu●yches the Monk were condemned by the Councill of Chalcedon , as Euagrius Euag. l 2. c. 18. writeth .

The self same kind of Argument doth Naziarz●n use against Apollinarius , who taught that Christ had no humane or reasonable soul , ( as is said before ) Naz. ad Cledon . Orat. 51. but that he took onely flesh from Adam Deus assum●sit id quod salute indigebat , &c. ( i. ) God took of Man all that which stood in need of salvation ; and therefore he took the humane soul also : For that fell , and needed help as well as the Body . For if Christ had taken from Man onely his flesh , and not his Soul , he had done , as if a Man that hath a fore foot , and a fore eye , should apply a Medicine onely to the foot , and neglect the eye — besides Christ took the whole and perfect Man upon him but the Godhead with a Body onely is not perfect Man , as neither could it be perfect man , if it were joyned with an humane Soul without a Body . — But if you say , that God could have saved man , though he had never taken an humane soul ; so may you as well say , God could have saved man , though he had not assumed a Body . ] Thus far Nazia●zen .

From this discourse , I may upon the same grounds infer , That if Christ must needs take his Body from man , because otherwise he could not destroy sin in the flesh ; It will follow by the like Argument , that Christ must needs take his humane soul by traduction from man , for otherwise how could he destroy sin in the soul ? and then , though the body might be saved ; yet the soul having no medicine applied to it , must needs undergo the sentence ; Ezech. 18. 4. The soul that sinn●th , i● shall di● : For the soul and body of man , are two distinct natures , although joyned in one person , just so as the Godhead and Manhood in Christ are . Thus for ought I can yet see , the same reasons that induce us to believe , that the flesh of Christ was propagated from the first man , may as well prove that his soul must also be so transmitted throughout all Generations to Christ .

Furthermore , because in Scripture phrase the natural soul of Man goes under the notion of Carnall as well as his Natural body ; for 1 Cor. 2. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifies a carnall man , the very soul not regenerate is carnall , I do not pe●ceive how the Incarnation of God , can be compleat , but by his assuming both soul and body from man ; for otherwi●e , how can we say that he tooke the whole man upon him , the denying whereof was by the Church judged an Heresie in the Apollinarians . For they would not confess Christ to Naz. ad Cledon . orat . 5● . be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , A perfect man having God in him , but they called Christ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , idest , God bearing flesh onely , and this , because they believed not , that Christ took our humane soul , but onely that he took our flesh : and therefore the Apolinarian is by Nazianzen called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 id est , One that worshipped a God , that had assumed nothing but flesh ; And the Apollinarian in derision said , that the Catholick was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( i. ) one who worshipped a man .

Now although the Church of England doth not expresly declare the propagation of the Soule of Christ from the Virgine Mother , yet the second Article of Religion , something implicite , seemeth rather to incline thereunto , for it saith ,

First , The Word — tooke Mans nature in the wombe 1. Artic. 2. of the blessed Virgine of her substance : so that two whole and perfect Natures , ( that is to say ) The Godhead and Manhood were joyned in one Person , &c. ] If the meaning be that Christ took perfect Manhood from his Mother , it must needs follow , that he took both Body and soul of her ; for neither of them severally can be called perfect Man ; and Master Rogers in his notes upon that Article tells us , that it was one of the Arrian errours , who said , That Christ took ●tha . de Incarn . n. 22. onely flesh of the Virgine , but not the Soul , and that some Arrians did indeed so say , is affirmed by Athanasius .

Finally , if it can clearly appeare that the Sonne of God did indeed take both his flesh , and also his humain Soule by Propagation , from Man : it will be a great consolation to Mankinde , that the great God of Heaven and Earth , would vouchsafe to be so compleatly near of kindred to us his poore creatures ; and hereby also a perfect and compleat Incarnation of God will be proved against this Commenter .

CHAP. XIV . The question of the Soules propagation left undetermined by Saint Augustine , yet he thought it more probable that our soules are propagated from our Parents .

I Will not presume ( good Reader ) to determine this great question because that I find that the most profound Doctors of the Primitive Church ; and after very great and diligent discussion , yet left it dubitable , as may appear by the Epistles which passed mutually between Saint Hierome , and Saint Augustine , concerning this very question , which neither of them would absolutely determine and conclude ; either for the Soule of Christ , or the Souls of other men , for that the Originall of the Soule of Christ , was surely the same , with the Originall of other mens souls since our first Parents ; and both alike obscure , and hard to be understood : Onely I will truely relate what hath been thought and said of it , especially out of Saint Augustine ; who saith , utrum origo animarum Aug. n. 7. n. 18. n. 44. sit ex uno illo ( Adam ) an semper fiant singulae si●gulis , adhuc nescio — adhuc incertum , ( i. ) whether the souls of all men came from Adam , or whether new souls for severall men be dayly created ? as yet I know not — and it is uncertain .

And again , Nunquam ausus sum definitam proferre Id. Epist. 175. Id. Epist. 120. sententiam : ( i. ) I never durst venture upon a definitive sentence thereof , and concludeth , Satius est ortum animae semper quaerere , quam invenisse praesumere : ( i. ) It is safer to be alwayes seeking , then to presume that we have found it . And a great while after he said , Ego adhuc inter utrosque ambigo , vincant qui poterant , ( i. ) Id. de Gen. ad lit . l. 10. c. 22. I am still doubtfull between those two opinions , prove either who can . And although he confesseth in the same book , that he would be more willing to acknowledge , that Christ had not his soul from Adam , yet ( saith he ) the other opinion , that men receive their souls from their Parents , doth preponderate and turn the scale of my judgement . The same Father , for the probability of propagation of souls from Adam , alledgeth many reasons .

For first , writing to Saint Hierome , Tell me ( saith Id Epist. 28. he ) if Soules are doyly created , and not transmitted from the Parents , wherein have poore Infants sinned ? and how are they involved in the sins of Adam , or their Parents , so that they need the Sacrament of remission of sins ?

But secondly , If it be said , that our soules are indeed derived from the soul of Adam , then who can say , I have not sinned ; seeing the Originall soul of Adam sinned ?

Thirdly , It was the Argument which Pelagius used . If the soul be not propagated as well as the body ; then onely the bodies ( of Infants ) are liable to the punishment for Originall sinne ; for it may seem very hard measure , that so ancient a sinne should be laid to the charge of a soul newly created , and but one day old .

Fourthly , when the woman was made out of the body of Man , It is not said , that God breathed into her nostrils the breath of life , as it was said of the man , Gen. 2. 7. Perhaps to intimate that her soul was derived with het body from the man .

Fifthly , Saint Augustine confessed , that to say that soules are dayly created , seeing God finished the Creation the sixth day , will seeme a violent speech .

Sixthly , it is said , Romans 5. 18. By the offence of Aug. de Gen. ad lit . lib. 10. c. 11. one judgement came upon all to condemnation ● Now because onely the soul sinneth , ( for the body is but the souls instrument ) how can the soul that was not created till so many generations from Adam are passed , be said to sin in Adam , for what evill hath the soul of a young dying infant committed , if his soul were not derived from Adam ?

Lastly , he granteth , Non absurde ●reditur ●animas è Id. ibid. traduce ●sse ( ●id est ) It is no inconvenience to our Christian Faith , to say , the souls of men are propagated from the first man . For it was indeed anciently received by Christians , as a Truth long before Saint Augustines time , as we finde in Ter●ullian , who saith Tert. de anima c. 27. expresly , that Our souls came from Adam : and again , he saith in the same Book , Omnis anima censetur in Adamo , donec in Christo recens●atur : id est , Every Id. ib. c. 40. soul is first c●nsed or inrolled in Adam , untill they be new enrolled , and accounted in Christ .

And Saint Hierome , avoucheth this to be the opinion , Hier. Epist. ad Marcel . apud Aug. Epist. 27 not onely of Ter●ulli●n , but also that the greater part of the Western Churches were of the same minde , that as our bodies are derived f●om the bodies of our Parents , so our souls are propagated from their souls .

Even as millions of Ta●ers , may be tinded or lighted at one burning Taper , and as all the Stars of Heaven , receive their light from the Sunne , yet neither the light of that one Taper , or of the Sunne are any thing diminished .

So although the manner how our souls are propagated be inestable , yet De facto , that they are propagated , is no way incredible , For why not the souls of Men , as well as the souls of Beasts ? and why may not the humane soul extend it self into the childe in the wombe , as well as it doth inlarge it self in a greater distance into other parts of the body , as the body from its birth waxeth bigger from one cubite length of the Infant , to foure Cubites at our full growth ; and this Doctrine of the Soules prop●gation , seemeth to stand with a great deall of equitie in our mercifull and most iust Redeemer , that as he would redeem our bodies , by his owne body taken from man , so to redeem our soules by his soul so taken and propagated from man .

And this seemeth to be the Opinion of Athanasius , Atha . de incarnat ▪ n. 23. Corpus Chisti pro corpore nostro , & anima ●jus pro nostra , & integer homo pro integro homine in Redemptione rependitur : ( id est , ) The Body of Christ was given for our bodies , and his Soule for our Soules , and his whole Man , for our whole Man in our Redemption .

Thus having said so much concerning this question ; I submit the determination thereof to the Judicious Reader onely adding this , that if Christ did , indeed take not onely his Body , but the whole man by traduction from Adam ; we may most comfortably entertain a more evident and reasonable Argument of the Redemption both of our bodies , and soules by him , because hereby we may conceive our selves to be joyned , and united unto Christ , in a more noble tie , then onely in our flesh , & that as he hath communicated his Divine Spirit to Man ( as is shewed before ) so our humane Spirit is communicated to him .

CHAP. XV. That the Spirit of God is communicated to the unregenerate , and of the diversitie of the Measures , and the graces therof .

IN the next place , I am to shew how the Spirit of God is said to be communicated to men unregenerate ( as I promised before , ) and this , because many men are apt to beleeve , that to have the Spirit of God , is a grace proper , and peculiar only to those that are the the Sanctified holy ones ; but the contrarie will appeare a none ; for a man may have Gods Spirit in him , yea , and divers common gifs and graces of that Spirit , and yet remaine unsanctified , and void of vertue and holines , Aug. de beat . vita n. 16. S. Austin saith . Omnis homo deum habet , nec t●m●n omnis beatus est , ( i. ) every man hath God in him , and yet every man is not in a state of blessednes ; so there is in every man a natural goodnes ( for every creature is good ) and where goodnes is , there is God ; though this natural bonitie may be mixed with a great deale of moral pravitie , and the same Spirit of God worketh in all men , but yet to several purposes , and with several Naz. Orat. 44. operations , and in diverse degrees ; Spiritas spirat quando vult , & super quos vult , & quantum vult . (i) The Spirit bloweth when it will , and on whom it will , & so much as it will , and though the Spirit of God be alwayes in man , yet men doe not alwayes perceive it , Aug. Confes. lib. 9. c. 4. Id. n. 88. or consider it . S. Austin confessed . Christus miserat spiritum in me , & Ego nesciebam . (i) Christ had sent his Spirit into me , and I knew it not , and againe he saith ●git Spiritus Domini per bonos , & malos , per Scientes , & nescientes , ut per Caipham . (i) The Spirit of the Lord worketh by good and bad , by men that know it , and by men that know it not , as it did by Caiphas . Men may have the Spirit of God , and Operations of that Spirit in them , and some graces also of that Spirit , and yet those graces possibly , shall not be operative so high as to Sanctification , neither are they such high graces , as divines call Gratum facientes . But yet graces they are , for grace is but a free gift , and therfore is it called grace because it is Gratis data . (i) freely given . There may be grace in those persons who are not therby rendered favourable , gracious , or acceptable in Gods sight , for even our natural endowments , and temporal blessings , and our very Creation rightly considered will appeare to be an act of Gods grace , and therfore men do usually give thanks to God for their very Creation .

This doctrine of the great variety of graces , and workings of Gods Spirit is most evidently set forth . 1 Cor. 12. There are diversities of gifts — and diversities of operations , but the same Spirit — the same Lord — the same God . And you may find mention of many graces there which are not saving , or sanctifying graces , but are Common even to reprobates , as knowledge — healing — prophecie — toungs . &c. Which wee know may be , and are found in men not Sanctified even the knowledg and skill of manual arts are the operations of Gods Spirit in man , which no divine will say are saving , or sanctifying graces as wee read of B●zaleel , Ex. 35. 31. That he was filled with the Spirit of God in wisedome and in all manner of workmanship . — to devise Curious workes , and to worke in Gold , Silv●● ▪ and brass . Philosophers use to say , If heaven stood still , man could not move so much as his litle finger , but surely if God were not Primus Motor in us , to be as the soule of our soules , we could not live , or move , and though God be in man , and operateth in him , yet his operations are diversified by divers degrees , in some he worketh but weakly , and low : in others higher , and stronger , even to produce holines , and happines ; but though the Spirit of God be in every man , yet this Spirit is not a Sanctifier in every man , as he is not Paracletus . (i) a Comforter in every man ; this doctrine hath bin taught of old by the ancients . Deus in est multiformiter Richard . de S. Vict. de Trin. l. 2. c. 23. secundum participationem Gratiae — aliis per participationem potentiae , aliis vita , aliis sapientiae , aliis bonitatis , aliis beatitudinis — imanum suam parcius , vel largius extendens . (i) God is in us by distributing his graces , in great diversitie — some partake of power , some of life only , others have wisdome , others goodnes , others blessednes for so doth he open his hand , more , or less , as he pleaseth . The Spirit of God , in Scripture , is often resembled to water , because , as the same water falling from heaven in raine upon several Creatures , produceth in them great diversitie , and varietie of effects . Aqua in spi●is alba , in rosis rubra in Cyril . Hiero● . n. 18. hyacinthis purpurea . (i) The same raine , in the thorne produceth a white flower , on the rose — bush a red , and on the hyacinth a purple Colour , So doth the Spirit produce diversitie of effects in men , so againe . Aqua in Aug. de Mirab. script . l. 1. c. 18. vite vinum ●it , in apibus mel , in Oliva ol●um . (i) Water in the vine is made wine , in the Olive tree , Oyl , in bees honie , in man , blood , teares &c. And the like illustration is used by Epiphanius , & Chrysost . To shew Epiph. in Ane . Chrys. ho. 4. Antioch . that the same Spirit of the same God in some mea produceth but life , or understanding , in others it produceth those effects , and more also , as wisdome , judgment , counsel , in others , more also as faith , hope , charitie , fortitude , even to martyrdome , and to blessednes , the effect of Gods Spirit in Samson was seen eminently in his great strength , in Solomon , it was great wisdome , in Moses m●eknes , in the Prophets foresight , all these are gifts of one and the same Spirit , though in such great varietie , and when the Scripture mentioneth divers Spirits , as . Esa. 11. 2 Rev. 1 4 It meaneth severall gifts and graces of one and the same Spirit ; wee may observe that Elisha , 2 Kings . 2. 9. did not pray for two Spirits , but duplex Spiritus , that the same Spirit of Eliah might be doubled on him , that is , increased , or heightned in him to greater power and efficacie , and whereas David prayed Psal. 51. 11. take not thy holie Sp●rit from me ] it will not follow that David feared , he should be left destitute altogether of the Spirit of God , but that it might remaine with him in some degree at least , but he prayed for the Continuance , and Manifestation of Gods help , and assistance by the Spirit in the same manner as before he had it , because as Prosper observeth . Cessatio auxilii pro absentia accipitur . (i) God Pros. ad Dem. n. 59. is said to depart from man , when he withholdeth his help , albeit , God is essentially alwayes present , so when he withdraweth one grace , yet he may manifest his presence , by some other grace , for every man hath not every grace of the Spirit . S. Hierom in one of his exegetical Epistles upon these words . 1 Cor. 15. 28. That God may be all in all ] saith . Adhuc Deus est nisi pars Hier. Epist. 147. n. 30. in singulis , ut sapientia in Solomone , patientia in Job , post , erit omnia in omnibus , cum Sancti omnes virtutes habuerint . (i) In this life God is but a part in men , as wisdome in Solomon , patience in Job , but in the next life God will be all in all , for then his Saints shall be induced with all vertues ; And wheras it is said Joh. 7. 39. The holie Ghost was not yet given ] Yet wee are sure that it was given before both to the Prophets , and also to the Apostles , but the meaning is as S. Austin expounds it . Non quia nulla datio antea , sed quia non talis quae de Aug. de Trin. lib. 4. c. 17. n. 72 Linguis legitur . (i) Not as if there had bin no gift of the Spirit before , but because the Spirit was not before given in that kind and manner , as it was at the feast of Pente cost , and so doth S. Cyril resolve the same doubt . Cyril Hieros . Cat. 16. Spiritus idem descendebat in Pentecoste , qui anteà , sed tum Copiosiùs . (i) It was the same Spirit that descended at the Pentecost , which came before , but now it came more Copiouslie .

Thus are God and man united , he taking our flesh , and we receiving his Spirit , upon this consideration S. Cyprian saith . Cum Corpus ● terra , & Spiritum possideamus Cyp. de Orat. Dom. n. 82. e caelo ; Ipsi c●lum , & t●rra sumus . (i) Man is the union of heaven , and earth , because our bodies are from the earth , but we possesse a Spirit which came from heaven .

CHAP. XVI . That the Spirit of God is given to men n●● sanctified , how those are said to be Gods anointed , who were not anointed with Oile , that our King is Gods anointed , somthing concerning the Kings touching and Curing the diseased .

BUt why should we doubt to affirme that the Spirit of Jesus , our only Lord God , is communicated even to men unregenerate , and that in such men this Spirit doth manifest it's presence in some lower degree , by some common graces , which doe not sanctifie them , in whom they are ; seeing that we find in Scripture , that both heathen , and wicked Kings are called Gods anointed , for Esa. 45. 1. Thus saith the Lord to his anointed , to Cyrus ] yet this Cyrus , both lived , and died an heathen . So King Saul , though an Israelite , yet a wicked man is called . 2 Sam. 1. 14. The Lords anointed , Now ; we know , that Vnction doth not alwayes signifie only an External , or Ceremonial anointing with Oile , but it signifieth also , the inward gift , and inhabitation of the Spirit of God , for wee find that those men are said to be Gods anointed , whom we cannot find , to have bin externally anointed with Oile , for so Christ is said to be anointed . Psal. 45. 7. Yet not with external Oile , so also Abraham , Jsaac , and Jacob Psal. 105. 15. are called Gods anointed , yet we find not that they were anointed with Oile , but these holie ones are therfore said to be anointed , because the Spirit of God was in them , which is the true , and reall unction , wheras external ointment is but the signe therof , in like manner , because Cyrus an heathen is called Gods anointed , and yet was never anointed with Oile , it must needs follow that his unction was internal , and that he was therfore called Gods anointed , because God had put his Spirit into him , I●say his Spirit although not working so high as to Sanctification in Cyrus , but yet a Spirit of wisdome , and kingly fortitude , and of skill and knowledg politicall and militarie , To enable him to governe , which gifts are the effect of Gods Spirit . And this is the exposition which the ancients give , concerning those forenamed unctions ; first for Christ . Euseb us saith . Non apparet Christum unctum fuisse communi oleo , sed divino Eus. de Dem. lib. 5. c. 2. Spiritu . (i) It can not appeare that Christ was anointed with common O●le ( Ceremonialie ) but he was anointed with the divine Spirit , and so saith Athanasius Oleum Ath. Orat. 2. Cont. Arian . Opt. lib 4. Atha . Orat. Cont. Aria . n 8. Christi , est Spiritus sanctus . (i) The Oile of Christ , was the holie Spirit , and just so saith Optatus , and what this unction of Christ was , and wherin it consisted is shewed by the same Athanasius , upon those words God of God ] unitio verbi cum carne , vocatur unct●o . (i) The union of the Godhead , with the manhood , was Christ's unction . Now for the anointing of meere men , and that without any infusion of Oile Eusebius saith . Dei Spiritus Eus. de Dem. l. 4. c. 15. est dei Oleum . (i) The Oile of God , is the Spirit of God , and he tels further in the same place , that Abraham , Isaac , and Jacob are called Gods anointed . Propter divinum Spiritum cujus participes erant . (i) By reason of Gods Spirit , with which those holie patriarks were indued , and to the same purpose S. Basil saith , Spiritus Basil . hom. de Bapt. n. 14. sanctus est unctio in nobis . (i) our unction is the holie Spirit which is in us . For so it is said also of our Saviour expresly Act. 10. 38. God anointed Iesus of Nazareth , with the holie Ghost . The appellation of Christ , and of Christian is from this unction , and we use to say of infants when they are baptized , that they are made Christians , which signifieth anointed , not because of the old Ceremonie of Crisme or ano●●ting with Oile ( which with us hath bin long agoe disused ) but as Dionysius formerlie when it was in use , gave the reason unction , and Christian signifie deificam Spiritus communionem . Dionys. Areop. eccle● . her . c. 2. (i) The communication of the divine Spirit , because wee beleeve , that God with the external Sacrament , conferreth the inward grace ; which beleife the ancients did represent by their anointing the baptized with Oile .

Now if it may appeare that by vertue of such an internal Unction of which I spake in Cyrus , some unregenerate men , have actually exercised , and performed externallie some one act , wherby that inward grace was shewed , as namely by that one gift of healing mentioned ▪ 1 Co● ▪ 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 manif●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 Vesp●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. Iew●s and the citie of Ierusalem ; and for that service it may with great pobabilitie be thought that God gave him the Roman Empi●e for his reward , as he gave Nebuchaduezzar , the Kingdome of Egypt ▪ for his service against Tyr● , as we read Ez●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 p●●i●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 Ve●●●tian Gods anointed , as being so cleerly designed by God to that empire and also for that , as an effect of his unction . Tac●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 ●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 tempor●rie grace , and now quite expired , for it can not be so p●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 excu●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 P●almist bringeth in God ●aying Psal. 132. 17. I have ordained a Lamp so● mine anointed — his enemies will I clothe with sh●●● , but upon himself shall his Crowne florish ▪ Even so Amen . Deus d●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 ●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 P●osp . in I sal. 102. capite est unus homo . (i) The whol bodie of the Church with Christ the head is one man , and againe he saith Tota civitas dei est unus homo in Capite , & Corpore . (i) Id. in Psal. 131. The whole Citie of God is one man , in the head , and in the bodie , being as one corporation . And concerning Christs Prayers , and the Churches Prayers the same Father saith . Ad deum clama● & Caput in Corpore & Id. in Psal. 142. Corpus in Capite . (i) Christ prayeth in his Church , and his Church prayeth in him , for otherwise how could wee say to God Abba ▪ — Father , and this neareness and intire unitie betweene God and man in Christ is principallie from this ground , that because there is but one God , and that one God is in all men , therfore doth he make al to be one ; and also men with Christ are Commembers Aug. cont . mendacium . c. 2. n 77. Chrys. in S. Theophaniam . to . 6. n. 59. as S. Austin cals them ) ( i. ) fellow members of his bodie , because wee with him were made of one blood , as we read Act. 17. 26. for as S. Chrysostome noteth . Deus ideo incarnatus ut ingeret opus cum opifice . (i) God was therfore Incarnate that therby he might unite the Creature with the Creator , all communicating both in flesh and in Spirit , hence all Christians are called one anothers brethren , and sisters , because all have the same Spirit of one heavenlie Father . Anima fratris est Hier. n. 41. soror tua , S. Hierom saith . (i) Thy brothers soule , is thine owne sister , a — sister , but it is only in Christ , because the same Spirit of Christ is in both ; upon the same grounds it is , that Christ becomes so neare of kindred to us men , that he takes upon himself the names of other Men , to implie an ●dentity with Man , for 1 Cor. 15. 45. he is called Adam , and the Prophets call him David . Jer. 30. 9. Ezech. 34 23. Ose . 3. 5. And this long after Adam , and David were dead , and is therfore meant of Christ , for when David is called a Man after Gods owne heart . 1 Sam. 13. 14. Act. 13 22. ( which is very hard to be said or understood of any sinfull man ) but , de Aug de Dule : quaest , q 6. n. 89. Christo intellige , and nullus nodus erit . (i) if you will understand it to be spoken of Christ there will be no difficultie at all . So also I think that saying . Num. 23. 21. He hath not beheld iniquitie in Jacob ] is meant of Christ , who is called Jacob with as greate reason as the other posteritie are called by the name of their patriarch Israel , and Iacob very frequently in Scripture , and namely . Psal. 41. 7.

Because the Creator , at the first intended this union to be a ground and preparative of mans redemption , therefore he extracted all mankind , even the woman also out of one Man , that so all might come into the unitie of Christ , which is the reason that is alleaged by Prosper , and that the●eby christs obedience active and Prosper . De Provid . n. 39. passive , might be in stead of all Ad●m : and 〈◊〉〈◊〉 would not believe there were any 〈◊〉 , although he knew the earth was seated in the midst of the wo●●d , Aug. de Civ . l. 16 c 9. l a●● . de fal Rel. l. 3. c. 24. but it was least he should grant that the e was any one man in the whole world , which came not out of the loins of Adam .

Now as all Mankind hath its interest in Christ so more especially hath the Church wh●ch is joyned to her head in a more sweet and loving mat●imon●all bond , Matth. 22. 2. The Kingdome of Heaven is like unto a Certain King , which made a marriage for his son ; and this is set forth more Emphatically , Eph. 5. 30. For w● are member of his body , ●f his fl●sh ▪ and of his ●ones , — this is a great Mystery , but I sp●ak con●●●ning Christ and his Church . For the union of Christ and his Church , doth not onely consist in this , that Christ assumed the flesh of his holy ones , for so he did of all , nor in that he communicates hi Spi●it to his Elect ●nd holyen●s ; for so also he doth to all . But in that he gives to his Church , his Divine Spirit with all the sweetnesse of his love and goodnesse , and with such high graces as make her lovely , acceptable and gracious in the eyes of her Lord and head .

This great mystery of Mans Redemption by the Incarnation of God was imitated early at the Creation of the woman . It is observed by S. Ambrose , that at Ambr. de Paradi●o , n ▪ 9. the Creation of the Man , it is not said , God saw that it was good , but when it is said , Male and Female created he them , Gen. 1. 27. Immediately it followes , God blessed them — and verse 31. It was ver● good , and this , because from the Womans fruitfulness , the Redeemer was to come ; and this is the meaning of St. Paul , 1 Tim. 2. 15. She shall be saved in child-bearing ▪ ] That is , by the Son of God now born of a woman , if she continue in the Faith , and for the comfort of all sorts of men , unto whom the benefit of the Gospell , and with it , the inestimable benefit of Christs death is offered , the Gospell hath set forth our Saviour descending from the first man , and extracted through holy and unholy Ancestors , through Jews and Gentiles , by noble and ignobl● births , as appeareth in the Genealog●●s of S Luke , and of ● . Matthew , where there is mention of ●amar , and of 〈◊〉 , a Moabi●● and Gentile ; to shew that all sorts of men have an interest in Christ , for all men in the world were united , with Christ himsel● also in the loyns of Adam .

Before I cl●se this Book , I think it very pertinent to the business in hand , to explain that place , Heb. 7. 9. which our Commenter hath most slightly passed over ; yet warily because if he had rightly expounded it , it had cl●a●ly made against his blasphemy : the words are these , Levi — 〈◊〉 Tithes in Abraham , For he was in 〈◊〉 of his Fat●●r when Melchi●edech met him . ] The collection from these words is , that therefore Me●chis●aechs , and so Christs Priesthood is greater then Levi●● P●i●st●ond .

But against this Argument it may be objected , that Christ was also in the loins of Abraham at that time as well as Levi , for ( th●n 〈◊〉 was not begot ) and theref●re in this respect both Levi and Christ paid tithes in Abraham , and neither are to be ( for this cause ) preferred before the other , except we can shew that Christ was not then in the loins of Abraham . ( Secundum aliquem modum ) in some manner as Levi was .

For answer hereunto , S. Austine , thought it sufficient to say that the difference between ●●vies and Christs being in the loins of Abraham , was this : Christus Aug. de Gen. ad lit . l. 10. c. 19 non 〈◊〉 secundum animam , se● Levi ficit : (i) That Christs Soul was not derived by propagation from Abr●ha● as L●vi●s soul was .

But this answer will not satisfie , because it is uncertain to us , whence either Levi or Ch●●st had their humane souls ; and so it was to St. Austine himself , as I have shewed before .

The surer answer therefore , is this ; that it being granted that the humane nature of Ch●ist was every way in the loins of Abraham as well as Levi was ; yet this grand difference is between them . That Christs Divine nature , or eternall Godhead was not derived from Abrahams loins : Although as Christ was in the form of a servant , so he came from Abraham , and so he paid tithes in Abraham , to his type M●lchisedech , just as he paid tribute to Caesar , or to the Temple , because he was a man and a subject to Caesar , as S. Ambrose truely saith ; Christus est servus quatenus incarnatus . ( i. ) Ambr. in Epist. con. Aquil. n. 49. When Christ is called a Subject or Servant , it is understood of his Incarnation . But as he was in the form of God , he neither came from Abraham , nor was tithed in him , nor owed any tribute to Caesar , or the Temple . Of this nature it is said , John 8. 58 Before Abraham was , I am : Yet in respect of his humane nature , I may truly say that Christ before his birth , in the loins of Abraham paid tithes to Melchisedech , which is all one as to say , Christ paid to Christ . Christus homo , Christo Deo . ( i. ) The Man Christ , to Christ our God . This Scripture thus expounded , doth clearly set forth the Incarnation of God , in the Person of Jesus Christ , who for his assumed flesh is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bas . de Spir. sanct. c. 5. by St. Basil ( i. ) flesh-bearing God , and in Greg. Nazian . and Athanasius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God Incarnate .

Thus was he every way ( as hath been shewed , ) a Person fitted to stand in steed of mankind , as an undertaker and surety for performance of the Bond , Law , and Covenant which was laid upon us .

Blessed be the Lord God of Israel , for he hath visited and redeemed his people , and hath raised up an horn of salvation for us , in the house of his servant David . Laus Deo . FINIS .

THE FOURTH BOOK Of the Vnpardonable SINNE : OR , The sinne against the Holy Ghost , wherein this question is discussed : Whether the sinne against the Holy Ghost be absolutely unpardonable .

Together with a plain Exposition of those places in Scripture , which concern that sin , viz.

wherein the question of Anabaptisme is clearly discussed . Matth. 12. 31. Heb. 6. 4. Heb. 10. 26. Epist. 1 John 5. 16. Qui legit haec ubi certus est , paritêr pergat mecum ; ubi haesitat , quaerat mecum ; ubi errorem suum cognoscit , redeat ad me . Aug. de Trinit. l. 1. c. 3.

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 .

IN my second Book , I propounded two questions to be discussed .

First , what sin that 1. is , which three of the Evangelists call the sinne against the Holy Ghost ; and to me it appeared to be the blasphemous denying the Godhead of Jesus Christ . For albeit some other sin may be so called , yet , that this also is that sinne there meant , I nothing doubt .

Secondly , Why the denying the Godhead 2. of Christ is said especially to be unpardonable ; and to me it seemed that the reason is , because he that so sinneth , doth thereby renounce the sole and onely means of redemption and pardon : for Jesus Christ , by vertue of his Godhead , inseparably united with his Manhood , is the onely All-sufficient Expiatory Sacrifice for sinne .

There is yet a third Question to be discoursed , 3. which is very needfull to be rightly understood , lest the former Doctrines should lead such men into desperation , who have fallen into this sinne and for the comfort of those particularly , who have been misled into this most dangerous blasphemy , by reading This new Commentary on the Hebrewes ; I do thus state this third Question .

Of THE UNPARDONABLE SINNE .

CHAP. I. Whether those who have once fallen into the blasphemy 3. Question . of denying the Godhead of Jesus Christ , are absolutely unpardonable , and left without all hope of assoilment , or remedie and forgiveness , so that they must be certainly , and eternally damned ?

THe reason which moved me to attempt this question , is , because I find in many Writers , that the sin against the Holy Ghost is discoursed , as being absolutely unpardonable , and their perswasion thereof is grounded on the words of Christ , which seem to be so peremptory and absolute , as if they could not admit any limitation or exception , or more favourable Exposition . For it is said , Matth. 12. 31 , 32. It shall not be forgiven unto m●n , — neither in this 〈◊〉 , nor in the world to come and Mar. 3. 29. He hath never forgivenesse , but is in danger of eternall damnation . And in St. Luke , it is said . He that denieth me before men , shall be denied before the Angels of God — unto him that blesphemeth against the Holy Ghost it shall no be forgive . Of this sin , or blasphemie against the Holy Ghost our later Expositors understand that saying , Heb ● . 4. It is impossible for those who were once enlightned — if they fal away to renew them again unto 〈◊〉 . So do they expound that place also Heb 10. 26. If we sin wilfully after we have received the knowledge of the Truth , there remaineth no more sacrifice for sin , but a certain 〈◊〉 looking for of judgement . And that which to some men seemeth to prove the absolute unpardonableness of this sin , and to put it out of all doubt is that saying , 1 John 5. 16. There is a sin unto death , I do not say ●● 〈◊〉 for it . For if he that once sinneth this sin , be not all to be prayed for , it will be a great inducement to perswade us , that it is altogether unpardonable .

There is yet another reason alledged by Expositors , why this sin is absolutely unpardonable , and that is because ( as they say ) this blasphemy being one committed it is ever after accompanied with finall 〈◊〉 , according to that saying before alledged out of Heb. 6. 6. If this prove true , then such blasphemers must certainly perish ; according to our Saviours words in another case . Luke 13. 3. Except ye repent , ye shall all likewise perish , and so this sinne may fitly be called a sinne unto death .

But yet , to say any sin is so great , that in any case it cannot be pardoned will be most harsh and derogatory to the infinite mercy of God in Christ ; for the sacrifice for sin , the Lamb of God is of infinite value , and an all-sufficient sacrifice ; but no sins of the sons of men are infinite , either in measure , or number , but onely in respect of the Object : that is , God , a most mercifull God against whom they are committed . Pecca a numerari possunt , sed misericordia D●● , nulla mensura comprehendi potest . ( i. ) Our sins are not numberless , but the mercy Basil . in Ascet . Reg. n. 31. of God is immense and infinite ; and the Scripture tells us . Rom 5 20. 〈…〉 grace did much more abound , and that God is rich in mercie , and the Father of 〈…〉 and that his mercie is over all his workes , and especially his mercy is seen and excercised on mankind , even in such as have sinned with an high hand against him ▪ if they doe penitentlie turn unto him , no Father or ●ender Mother can so much pittie their owne children as our heavenly Father pittieth us . Non sic ins●mus Chrys. 77. hom. Constant . n. 25. 〈…〉 Deus paenitentem animam (i) no young man sick for love is more inamored with his beloved than our loving God is with a penitent soule ; Chrys. 31. hom. Antioch . n. 12. and againe the same Father saith Ego testifi●or , & fide 〈◊〉 , si quts discedit à pecc●to , nihil aliud requirit Deus . (i) testifie , and will be bound , that if a sinner will forsake his sin , God requireth no more of him . The gate of Gods mercy is never shut against a penitent sinner S. Cypri●n saith most comfortably . Nulla paenitent Cyp. cont . Demet. n. 75. Id de Caena . n. 95. a in mu●●o se●a ●st . And againe Anim●m egredientem , and in lubi● paenitentem non aspernatur Clementissimus Dominus . (i) no repentance can be to late in this life , — when our Soul is pearched on our lips , ready to take her flight , even in that moment our most mercifull Lord will not reject her repentance , no , though her sins have bin never so detestable . Prosper saith . Nulla Pros. de vocat . Gent. l. 1. c. 17. sunt tam detestanda ●●elera , quae possun gratiae donum arc●re (i) No wickednes is so detestable , which can utterly exclude the mercie of God . S. ●asil sets this down as an infallible mark , whereby a man may be assured of remission of sins Ce●t●●o rem ●ssi●nis est peccata abhorrere . Basil in Ascet . n. 31. (i) if yow would be assured that your sins are remitted , leave your sins . The Psalmist saith . Psal. 33. 5. The earth is full of the goodnes of the Lord ; Because in this life his mercy is more perceived then his justice , which he doth , for the most part defer til the judgment in the next life by his patience and long — suffering , yet even then his very judgments are not void of some mercy . in Te●tull●an it is but Ironically said O deum , ad Tert. cont . Marc. l. 3 n. 44. inferos usqu● 〈…〉 (i) O the mercy of God which extend●th even to hel , but S. Austin delivers the same seriously , and dogmatically . (i) Dei misericordia Aug de Civit. l. 21. c. 24. extenditur damnatis , mitiùs puniens illos quàm mereantur . (i) The mercy of God is in some measure shewed to the damned , in that he punisheth them lesse rigorouslie then they deserved . Upon these reasons , grounded on the mercies of a most mercifull God , an Al sufficient Redeemer , I dare not pronounce this sin against the Holie — Ghost , to be absolutely unpardonable .

CHAP. II. That the sin against the Spirit , possibly may be pardoned , and that by repentance ; Gods threatnings are conditional , and not alwayes executed , yet the truth of God is not violated . Threatnings are but prov●cations to repentance .

But dare any Man say , this sin is Pardonable , when Christ hath said , it shall never be forgiven ? I answer , that neither I , nor any one that feareth God , would presume to affirme it pardonable , except wee were assured that God himself had so affirmed ; for the same God who is the author both of the old , and new Testament , hath so declared in both , that all his threatnings , how peremptorilie , or absolutely soever they seeme to be delivered , yet they are ever to be understood with this limitation , or exception , except ye repent . For although it be not openly expressed in every particular Commination , yet God hath more then once given us to understand , that whensoever he threatneth destruction to a sinner , his threatning is alwaies to be understood with this limitation . Except that sinner repent . And this truth hath bin long ago discovered by our owne divines , and long before them by the ancient Fathers : That al threatnings of God are to be understood with the condition of impenitencie , for example . God had by his prophet said . Fortie dayes Jonah . 3. 4. and Nineve shall be des●●oyed . Yet Nineve was not so destroied , neither was his word false , because Gods meaning was with this reservation . Except they repented , and Gods threatning , & averting , or inflicting temporal plagues in the time of the law , were signes what he would doe in the like case , either with , or without repentance in remitting , or inflicting eternal punishments since the Gospel was published .

If you aske me how wee shall know that , when God threatneth destruction without any mention of this exception of repentance that yet he so meaneth . I answer , that we know it , because God hath so tould us , once or twice that all his threatnings must be so understood ; and this we learne from two of his great Prophets , both for general threatnings against a whole nation , and for particular threatnings against any wicked person for Jer. 18. 7. As what instant I shall speak concerning a nation , and concerning a Kingdom , to pluck up , and to put down , and to destroy it , If that nation against whom I have pronounced , turn from their evil , I wil repent of the evil that I thought to doe unto them ] So againe Ezech. 33. 14. When I say to the wicked , thou shalt surely die , If he turne from his sin & c ? he shal surely live , he shal not die ] these two are the general rules of all Gods threatnings in the whole Scripture , so that if we lay these to any threatning , that was executed , or not executed , yet we shal find that both the mercy and truth of God wil be hereby cleered , as in the differing cases of Sodom destroied , and Nin●ve saved .

The same Rules are also to be observed in the threatnings mentioned in the New Testament , even where the exception is not expressly mentioned yet it is alwaies to be understood , and there we find evident and personal presidents of Gods mercy in sparing those whom he threatned , when the threatning seemed to be absolute , without any limitation , for what threatning can be more peremptorie then that . Luc. 12. 9. He that denieth me before men , shall be denied before the Angels of God . But we know Peter denied him before men , yet Mat. 26. 74. we doubt not of Peters Conversion and Salvation . And we know that the Jewes unto whom the same Peter preached Act. 3. 14. had denied the Holie One , and the Just . & moreover killed the P●ince of life , Yet S● Peter did not think them absolutely unpardonable but exhorted them to repentanc● ▪ and shewed that therby their sin might be pardoned , for ●aith he v. 19 Repent yet therfore and be convert●d , that you● si●s may be blotted out .

What threatning seemeth more peremptorie then that . 1 Cor. 6 9 Be not deceived , neither fornicators nor idola●e●s nor adulte●●rs — nor t●eves nor — drunkards &c. shall inherit the Kingdome of God ; yet we beleive that Noah , Lo● , David , and the penitent theif who had offended in these sins shal notwithstanding inherit the Kingdome of God & the Apostle , in the words immediately following doth cleerly unfold the meaning , both of that , and of al other Threatnings , when he saith vers. 11. And such as these were some of you● , but ye are washed , but ye are sanctified , but ye are justified in the name of the Lord Jesus so that , in al threatnings , we are ever to suppose , that ther is at least , this secret , and reserved condition ; Except ye repent ; according to Gods declaration , which is thus exprest 1 Joh. 1. 9. If we confess our sins , he is faithful and just to forgive us our sins . And hence is the rule of divines . Omnes comm●nationes dei sunt intelligendae sub conditione impaenitentiae . (i) The threatnings of God are ever to be understood , with the condition of impenitencie

This is the judgment both of our modern divines , & Orig. in Num. 23. hom 6. also of the Ancients Orig●n saith . Ostenditur Deus quandoque dicere , & non fac●re●ait ergo per Hie●miam , loquar super gentem , si convertetur gens illa , 〈◊〉 &c. (i) Because it appeareth that God saith he wil doe that , which yet he doth not performe , therfore he hath informed us by Jeremie what his meaning is when he saith ▪ ●f I speak against a nation , if that nation be convered and repent I also wil repent , and againe the same Father saith ▪ Deus — cum possi●●●cens punire , nunquam hoc facit , Orig. in Hier. 1. hom. 1. sed etiamsi condemnav●r●t● , dicit tamen , quod sibi semper dicere proposi●um est , ut liberentur a condemnatione per paenitentiam , qui condemnati suerant per delictum ▪ ut in Ninivitis . (i) God could punish without threatning , but doth not , and although he hath condemned yet he saith ( as indeed he ever purposeth , that those against whom the sentence of condemnation is gone forth , yet may be delivered by repentance . St. Chrysostom hath the like observation upon those words , Jona . 3. 4. Chrys hom. 5. Antioch . Forty daies and Ninevy shall be destroyed ] This threatning did not fail ( saith he ) for God declareth , Jer. 18 , 7. That when he speaketh against a Nation , his meaning ever is , that if that nation repent , he also will repent of his indignation ; and yet the Truth of God is no way prejudiced although the judgment threatned , be not so effected , because it is alwaies meant conditionally ; yea it is ever more probable , that because God so openly threatned , secretly he did really not intend at all to execute that judgment which he so threatned : and more yet , That he therefore threatned , because Chrys. hom. Antioch . 53 , he did not purpose it : Chrysostom saith , Deus Gehennam mmatus est , quo Gehennam non inducat (i) God therefore threatneth hell , that thereby he may not condemn Basil . in Esa. c. 13. Basil in Esa. c. 5. to hell . And Saint Basil saith , Deus interminatur — ut sic exoretur , (i) God therefore threatneth that thereby he may provoke men to prayer , that by it he may be pacified ; and again , concerning the figtree , Luc. 13. 6. he saith , Exitat agricolam , ut diligentius excolat — est comminatio quae efficiat ut à peccato convertantur ; ( i. ) Soz. l. 7 c. 1● the intent of the threatning was to incite the husbandman to take greater care of it — so there is a threatning intended onely to provoke men to conversion . It is observed by Sozomen of the most gentle and godly Emperour , Theodosius that his Edicts penall , did commonly threaten very severe , and direfull punishment , but that he did not execute them , even as our most mercifull God , when he seemeth most severe in his threatning ; yet he secretly reserveth an inlet of mercy to stay the execution , if the offenders will repent , and therefore the prudent Jewes would not condemn that man for a false prophet , who had in the name of God threatned judgments , although the judgments threatned were not so executed , because they knew that the executing , or suspending thereof depended on the penitencie , or impenitencie of men .

Thus having in generall shewed , that Gods threatnings are to be understood conditionally , let us now examine this particular threatning against such as commit the sin against the holy Spirit of which it is said , It shall not be forgiven :

CHAP. III. That the blasphemy against the holy Spirit is then onely unpardonable , when it is accompanied with final impenitencie .

IT is worthy of our observation , that Christ immediately Mat. 12. 31. before he denounced , that the blasphemy of the spirit should not be forgiven , he had said , Mat. 12. 31. All manner of sin , and blasphemy shall be forgiven unto men ] Certainly if all sin be forgiven , it must needs follow that the blasphemy of the Spirit shall be forgiven unto some , and therefore it is not absolutely unpardonable . All the difficulty will be to understand how all sins shall be pardoned , and yet this sin shall not be pardoned . Both sayings must needs be true , because Truth hath spoken them . Surely the meaning is , That there is no sin so great that it can bring damnation Aslemb c. 15. page 27. upon those who truly repent . ] All sins are pardonable to the penitent , and therefore this blasphemy also is pardonable , if it be repented ; but without repentance it shall never be forgiven in this world , whilest men continue in this sin , nor in the world to come if men dye in it . But yet it must needs be confessed that there is a difference in the repentance which is required to the pardon of this grand sin , and that repentance which is necessary to preceed the pardon of other inferior Vide infra , Cap. sins ( for no actuall sin is to be thought pardonable without repentance in some measure ) of which difference I shall speak hereafter in its due place . But for the present it is expedient to enquire whether this blasphemy be in any case pardonable .

I have shewed before what the Scripture saith of those that denied Christ as Peter did and those Jewes , Acts 3. 14. although denying Christ seemeth to be that sin of which it is said , Luke 12. 9. 10. it shall not be forgiven . Therefore the next thing to be enquired , is the judgment of the Church in the exposition of those words , It shall never be forgiven ] Athanasius in his Ath. to 3. pag. 626. book , de Communi ess●ntia Patris , F●lii , &c. First laieth down this conclusion , Nullum ●st peccatum ir●●●●ssibile apud D●um in illis , qui verè 〈…〉 ●gunt ; (i) No sin is unpardonable with God , in them which truly repent , and he maketh this observation on those words of Christ . That he did not say , that he who s● blasphemeth , and repenteth but onely he that blasphemeth shall not be forgiven , and that therefore the meaning is , that he that so blasphemeth , and continueth persevering impenit●ntly in that sin , shall never be forgiven — for if this sin cannot at all be remitted by repentance in this life , why was the Church so offended with Novatus for not admitting penitents to his Atha . ib. pag. 624. Communion , who in time of persecution , for fear , had denied Christ ? and yet if there be a possibility of remission after this life , why is Origen so condemned , for affirming that the punishment of the damned shall have an end , Again he saith , 〈◊〉 those who were ignorant of the Godhead of Jesus , and so did not believe or confesse it , shall not be pardoned , what will become of his own Disciples ? Ausim dicere ne ipsos b●atos Discipulos Atha . ibid pa. 265. perfectam sententiam de ejus Divinitate habiusse , antequam Spiritus sanctus in die Penticostes eos visitasset : (i) I dare bouldly affirm , that the blessed Disciples of Christ had not a perfect opinion of their Lords Godhead , untill the holy Spirit descended on them at the Feast of Penticost ; for we read , Math. 28. 17. that after his resurrection , some worshiped him , but some doubted . Heathens , Turks , Jewes , and Arrians , do unto this day blaspheme the whole Trinity , and therefore do certainly blaspheme the Holy Spirit : yet if any of these should be converted to the true faith , and with a penitent confession , and with teares should come to the Christian Church , renouncing their blasphemies , and desire admission thereinto , and to be instructed , and then baptized , what Christian would be so hard-hearted as to deny them ? St. Austin goeth yet further ; Aug. in Exposit. Epist ad Rom. n. 96. Si ex eo numero hominum , quibus Dominus crimen peccati in Spiritum Sanctum ( objecit ) veniret ( ad ecclesiam ) ad fidem Christi , paenitens , salutem cum lacrimes pos●ens ; quaero utrum quisquam tanto errore esset ut neget ad baptismum ) admitti , aut frustra admissum esse contendat ? (i) If any one of those very Pharisees unto whom particularly Cbrist objected this sin against the Holy Ghost , had been converted to the Christian faith , and with repentance and tears had desired that saving doctrine ; I demand whether any one would be so ignorantly nice , as to deny him leave to be baptized , or to affirm that if he were baptized , it would not profit him ? Certainly , if Julian , or Arrius ( who by divines are said to have sinned this sin ) had so offered themselves to the primitive Church in their times , they had not been refused : for we know that Novatus and his sect , were therefore condemned by the Orthodox , because they refused to admit such as had denied Christ ( as is said before . )

The conclusion , and resolution of this question , by Aug. Epist. 50. n. 31. St. Austin is this , that this sin is unpardonable only in this case , viz. If such a sinner continue : — in duritia cordis usque ad finem vitae hujus , — and again , Aug. Enchirid cap. 83. n. 58. Si in hac obstinatione mentis , diem extremum clandit ; (i) If such a blasphemer continue , and persevere in this hardnesse of heart and obstinacy all his life time , and in it depart this life , then will there be no hope of forgivnesse . And for this reason onely , this grand sin , Vid. infra . may be called in the Apostles words , 1. John 5. 16. A sin unto death ] Not because it doth alwaies necessarily bring to that sinner eternall death ; but because it Aug. Epist. 50. ● . 31. will do so , if that sinner live and die in this sin obstinately and impenitently ( of which saying I shall more largly speak here after in its due place ) of this sin when it doth necessarily bring the sinner to eternal damnation , the same Saint Austin saith very truly as I conceive , Non probatur ab aliquo commissum , nisi cum de corpore exierit : (i) none can be properly said to have committed the sin unto death , untill the sinner be actually dead because if he repent , before his death , then the sin canot be said to be unto death . Finallie , neither this sin , or any other Apostasie ( except it be final ) is so absolutely unpardonable , but that forgivenes may be obtained through Christ , if the sinner seeke pardon , with true repentance . But whether any repentance may be had by such , who have once fallen into this grand sin , is the next thing to be enquired .

CHAP. IV. An exposition of Hebr. 6. 4. that the word Inlightned signifieth baptisme , Anabaptisme is inhibited , as both unprofitable , and also sinful .

BEcause no sin , how great soever can be said to be absolutely unpardonable , if the sinner wil truly repent him of it , and that there is no case or condition in this life , wherin sinfull man should despair , and cast of all hope of pardon , therefore divers * * Calvin . l. 3. 3. 24. Instit. Polan . p. 339. Buc. p. 155. divines tell us , that the reason why it is said of this sin , that it shall never be forgiven ] is , because when it is once committed , it is ever after accompanied with final impenitentie , and that by the just judgment of God , such apostates are punished with final , and Eternal blindnes and that they cannot possiblie repent , and for this doctrine they alleage the saying of S. Paul . Heb. 6. 4. It is impossible for those who were once enlightned — if they fall away , to renue them to repentance . ] Whether this be the true meaning of those words , or not , it will better appeare , if we diligentlie by way of exposition , examine them , together with the context both before , & after . Which I will not presume to undertake or performe by mine owne single judgment but will call in the assistance of former expositions by the auncient Fathers upon that place , where we read as followeth .

For it is impossible for those who were once enlightned , and have tasted of the heavenly gift &c. If they fall away , to Renue them againe to repentance .

The Apostle having in the former verses told those Hebr●ws , that they should not expect that he would new lay the foundations of Christian religion , which had bin done to them before , wherof one was 〈◊〉 , and its Doctrine , for if they must be alwaies n●w rounded in Christian religion , as oft as they fall into ●in ▪ then should they be as often baptized , that if they fell a second ▪ and third time they should as often be baptized , and therby re●●ored to their former estate by so many several baptismes . This is the e●position of Theophilact . Si iterum e●● in primordiis religionis insti●ueret ; Theoph. in locum . ru●sus baptizaret : & po●iqu●m denuò ●apsi essent , baptizaret , a●que ●te●um per ●ujusmodi● iterationem essent multi baptismi ; verum ho●●bsurdum , non oportet iterari baptismum (i) If the Apostle must new lay the foundations of religion in his disciples , as oft as they fall into sin , then must he new baptize them , and if they fall againe he must baptize them againe — and againe , but ●f so , then there would be many Baptismes , which were absurd , for Baptisme may not be iterated . He mentioneth Baptismes in the plural , not as if there were more baptismes then one to be applied to one Person , but because of the multitudes of ●ersons Baptized . There is but One ●aptism . Eph. 4. 5. But that one given to many is called Baptismes , yet but One , because it may not be administred to one Person more then once ; and this the Apostle teacheth in these words . It is impossible for those who were once enlightned — if they fall , to Renue them againe ( by Baptisme ) unto repentance .

For it is impossible ] this Word for , sheweth that these following words , are a reason rendred of the former words , and particularlie of Baptismes , as if he should say , I will not againe lay the foundation of Baptisme in them that were baptized before , because a Second baptisme is both impossible and unprofitable , for as a man can not be twice borne naturally , so can he not be twice regenerate , or new — borne . And if a Man should be rebaptized , it would doe him no good , nay it would be an aggravation of his sin because it is a Contempt of the cross and death of Christ , as will appear anon , Impossible . ] He doth not say only It is unprofitable , or unseemly and unexpedient , but Impossible — Ne sperent se denuò posse Baptisma consequi Theoph. in loc. ( i. ) That men might not imagine that they m●ght be acquitted of their sins by a new Baptisme .

For those who where once inlightned ] The Principal thing ( as I conceive ) which hath made this Scripture seem so obscure of late , which the auncient expositors did most cleerly expound ●s the ambiguitie of this word Inlightned , which certainly doth signifie in this place . Baptized . and so S. Ambrose , Theodore● , and Theophilact do all unanim●uslie expound it . And so did also , even the Novatians , who yet from a true exposition of that word did suck this poison . That such as lapsed into notorious sin after baptism , could not be admitted into the Church any more by repentance . The Syria●● translation also reads for Inlightned , Baptized , as is acknowledged by Beza — & non in●pte ( i. ) ( as he thinketh ) no● unfi●ly ; and nothing was more ordinarie in the primitive Church , then to call Baptisme , Illumination , and the Baptized , Illuminatos . Which appellation was ( no doubt ) taken from the words here used 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and againe Heb. 10. 32. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and that the ancient Christians by this word Inlightned , understood Baptized wich will evidently appear by what followeth .

Inlightned ] once Inlightned , signifies Once Baptized , amongst the Apostolical Constitutions in Clemens , this is one . In Illuminatione semina●um , D●aconissa abs●ergi● Clem. Rom l. 3 Const. cap. 15. ●as , ne mulieres aspiciantur a viris . (i) In the Illum nation of women , other women ministred , because it was not comely for men to behold their nakednes , here Illumination must needs signifie Baptisme , for in those times , and long after both men and women were Baptized naked as also it may seeme to be intimated by the Scripture Phrases , of putting of the old man , and putting on the new man , which was represented , by putting of their old apparrel and by putting on the white Baptismal garment , which is so frequently mentioned in the Farhers ; and that people were baptized naked , doth appeare in Dionisius , Cyprian , Cyril Hierosol . Ambrose , Dion . Areo. n4 Cyp. 91. Cyr. 21. Aug. Epist. 118. c. 5. Arnb. n. 49. Cuspinian . in vita ejus Just. Apol. 2. n. 13. Chrys. n. 40. Cyril . Catech. Chrys hom. 60. Antio . Epiph. n. 33. Naz Orat. 39. Naz. Orat. 39. and 40. and Austin . And particularlie by the Historie of the Emperor Constantine the fift , who for a certaine miscariage in his baptisme was Nicknamed Copronimus , ( this by the way . ) In Justin Martir , baptisme is called ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . (i) Illumination , and the baptismal Font is both by him and Chrysostome called . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . (i) an Illuminatorie , for as we call it the Font because of the water in it , the ancients would as readily have called it the Phont , because of the Sacramental Illumination ; So both S. Cyril , and S. Chrysostome , call the Catechising of those who were already Baptized . Catechesis Illuminatorum . (i) The Catechesis of the Baptised , and doe expressly expound those words . Heb. 6. and. Heb. 10. to signifie the Baptized . just so doth Epiphanius call the Font. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and in Gre. Nazian , the festival of Christs Baptism is called . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . (i) The day of Illumination : and he useth both words promiscuously . Christus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . (i) and Iesus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . (i) Christ was illuminated ; Iesus was Baptized and that feast he calleth both . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . (i) Illumination , and also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . (i) The feast of Baptism . Neither was this appellation used , because of lights set up in the church at the time of Baptisme , when it was performed in the night as in the Wakes or vigils of Easter , which was the custome in S. Chrysostoms time . But the Chrys. n. 63. Baptized were called Illuminates who had bin Baptized in the day time , and the fonts were called Illuminatories at other times , when no Baptism was administred as S. Chrysostome tels . That in an uprore in the Church , such Chrys. Serm post r●ditum . n 40. great store of blood shead was made , that the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Or Font was fill●d with blood ( for then the Fonts , were litle wels , or cistems , whose tops were no higher then the Church — pav●ment . ) To this I ad that the ordinarie gloss upon those words saith . Ne quis existimet Lyra. in loc. secundum , vel tertium Baptisma , post peccata posse fieri . (i) the Apostle used those words least any Man should imagine , that a second or third Baptisme might be used to release us of sins , so doth Dionysius Cart : expound them of Baptismal grace , and our vulgar Concordance in the title of Illuminati , adds Per Baptismum .

Why Baptism is called Illumination , the words following declare , viz. because with the Outward Sacrament of water , the inward grace of the Spirit is as by a conduit convayed , wherby Original , and actual sins past , are remitted and the strength of sin is abated by the same Spirit of regeneration , and a new life kindled , and the peacable , and sweet tranquilitie of Christs Kingdome by the comfortable promises of the Gospel , is tasted , which is an heaven upon earth , for Grace is the Inchoation of glorie . All these things are expressed by these words following . Tasted the heavenly gift — made partakers of the holie — Ghost — tasted of the good word of God — and the powers of the world to come . For a man that is indued with the regenerating and illuminating Spirit of God may very well be said to be enlightned when as our meer natural soule and understanding is called a light ; of which , and the common and ordinarie concurrence of Gods Spirit it is said Joh. 1. 9. It Inlightneth every Man that ●ommeth into the world . Clemens Alex. and Naz. Observe that the very Clem. Alex. Paed. l ▪ 1. Naz. Orat. 40. heathens called a man 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 (i) light , onlie because he was indued with the light of a reasonable soule , much more may those be said to be Inlightned , who are indued with the Spirit of Illumination from God . Ephe. 5. 8. Ye were darknes but now are light in the , Lord and. 1 Joh. 1. 5. God is light , for the baptismal regenerating Spirit , is the Spirit of God . Eusebius noteth , in the life of Constantine the Great . Post baptismum sibi visus est luce Euseb. de vita Con. l. 4. n. 45. plenus , & quasi numine siderari . (i) Assoone as he was Baptized , he seemed to himself to be full of light , as if he had bin assisted by some heavenlie power , & people had such a conceit of Baptismal illumination , that Nazianzen reporteth of his reverend Father , that as he Naz. Orat. 19. came out of the Baptismal font , to them a visible light seemed to shine round about him . But I proceed .

CHAP. V. That the word renuing , doth in this place signifie baptisme , those that fall after baptisme , have yet left to them a second remedy , and that is repentance .

WE have seen that those that fall into sin after baptism , must not expect a release , or remedy for their sins by any second , or new baptisme the words which follow ( as some do dangerously understand them ) at the first veiw , seem to exclude such sinners , from the second remedy of repentance ; which is surely an erronious conceit as will appear presently .

If they fall away ( it is impossible ) to Renew them again unto repentance ] the plain meaning of these words is ; That those which fall into their old unregenerate , and carnal course of living , after they have once been renewed by baptism , must not expect to be restored to their regenerate , and former integrity , & innocency and cleanesse , and freedom from the guilt of their sins , by another new baptisme , for a second baptisme cannot acquit them of their sins , so as their first baptisme did repentance , ( which signifieth amendment of life , ) is not obtained by a second ▪ renovation by baptism , for that cannot ●enue them so as to make them appear clean ▪ and pu●ged from their sins in the sight of God , water once washed in , is accounted foul afterwards : the Philosopher could say of a fowle Bath , Qui hic lavant , ubi lavantur ? St. Ambrose said of Pilates washing , in vita Diog. apud Laert. Ambr. non diluit , sed in quinavit , in psa . 61 they that wash in foul water , had need to wash again , a second baptism is so foul , that it addeth a new pollution , as will app●ar hereafter . Indeed , God by one baptism , wherewith his Regenerating Spirit doth concur , doth renew men unto repentance , or amendment and newnesse of life ; but if afterwards we fall away , by polluting our selves with new sins , let us not so flatter our selves as to imagine that we can be restored , and renewed by a second baptismal renovation , for no such renewing is to be expected . There are two remedies prescribed by God , for assoilment from our sins ; the first is Baptism , Act. 22 16 Arise and be baptized and wash away thy sins . The second remedy is Repentance , Act. 3. 19. Repent ye therefore and be converted that your sins may be blo●ted out .

To renew them to repentance ] If the Apostle meant , that it were impossible for those that fall after baptism to repent , it may be wondred why he did not say , It is impossible to repent and why he should use two words , Ren●w , & Repentance , for repentance it self is a renewing . Renewing is a generall word , & may be distributed into two sorts .

First , there is a renewing Sacramental , and baptismal , when a man is baptized , or illuminated , and thereby initiated to a new state and way of living according to new rules of life .

Secondly , there is a renuing Moral , when a man once illuminated or baptized , having falne into greivous sins , yet by grace given , changeth his wicked course of sinning to a careful and conscionable new way of living according to direction of the Gospell . Hence I collect , that the meaning of these words is ; That he that hath once been renued by baptismall illumination , to repentance or amendment of life , if such a man fall , he cannot the second time be renued by a second baptismal renuing , a second baptisme will not acquit him of his sins ; but yet he is not excluded from a morall renuing , by leaving his sinning , which is called repentance : briefly though he may be renued , yet it may not be by a new baptism , & though he may repent , yet his repentance is not to be wrought by a second baptism .

For the right understanding of this exposition I here lay down to the Readers view these few plain propositions .

First , a man that after baptisme falls into sin though ever so great , yet by the Grace of God , may repent and be recovered .

Secondly , a man baptized , that is falne in his old carnal living may be renued , and possibly may become a new man and a new creature ; for a sinner after baptism may he renued , because he may repent .

Thirdly , the reader may take notice , that in this place the words Illuminated , and Renue are of the same signification . So that the meaning is that , he that is once by baptism illuminated , cannot again by baptism be illuminated , and he that is once by baptism Renued , cannot again by baptism be renued to repentance .

Fourthly , a man may once be enlightned and baptized , and thereby renued to amendment of life , and repentance , and freedom or acquitment from his sins past , and this by the Spirit of God in the laver of regeneration , and by the vertue of Christs death ▪ But after this one renuing by baptisme , he cannot again be renued to resipiscence , newnesse of life , and acquitment from his sin by a new baptism .

To renue them ] Al though a sinner cannot be renued more then once by the Sacramental renovation of baptism , yet there is another way left open for renuing , and that is penitentiall renovation , and acquiring new Spirituall Graces , and this way is , and ought to be frequently iterated , as it is said , 2. Cor. 4. 16. The inward man is renued day by day , and to this we are exhorted , Ephe. 4. 23. Be renued in the spirit of your mind , that is , by excluding our sins , and by acquiring new and higher graces . So that when our Apostle saith : It is impossible to renue them ] he cannot possibly mean , that renuing is absolutely impossible , but onely that renuing by a new or second baptisme is indeed impossible .

When St. Peter desired , John 13. 9. That not onely his feet , but his head also might be washed , he had this answer : He that is washed , needeth not save to wash his Aug. de fide ad Pet. Diac. c. 36. n. 74. feet ; which place is by Saint Austin urged again rebaptization : Baptisma semel dandum est , non iterandum , Baptisme must be given but once and cannot be repeated . Indeed daily sinning , hath need of daily purging by humiliation , confession , repentance , prayer and continuall labour in quitting our selves from the over-ruling of sin ; there is that corruption in us that requireth daily spiritual physick to expell it , or rather a daily dying unto sin , more and more , as we are exhorted , Eph. 4. 22. and Colos. 3. 5. To put off the old man , and to mortifie our earthly members . but yet not by a new baptism , for there is but one baptisme , and that cannot be iterated .

Because it is said that this one and only baptism is Prosp. Resp. ad Capit. Gallo . n. 28 & 26. cap. 2. for the taking away of sin , and that not only actuall sin but Original also ; It would be inquired whether we may truly affirm that a man that hath been baptized , with all the efficacies of true Christian Baptisme , is void of original sin ? Prospe● saith , very home , Baptismo delentu peccata originalia in ●is , qui non sunt pred●stinati ad vitam , (i) That by baptisme the sins even of such who are not predestinated to life are blotted out , and yet we find St. Paul complaining , Rom. 7. 23. I see — a Law in my members warring against the law of my mind — Captivating me to the law of sin , which surely he meant of original Corruption . To this the answer is , that by baptism and baptismal grace all sins past , whether original or actual are remitted so ( as our Divines say , ) Quoad reatum , se● imput●tionem , (i) we shall not be charged with them in judgment , they shall not be imputed to us ; they are forgiven , but yet they still ramain in us they are not extinguished , or extirpated , our nature still remaineth corrupt , and the soure leaven of sin yet worketh , the Serpent continueth in our bosom , though the sting be taken out , so that it shall not sting us to death : and this truth do●h evidently appear by the effects of our originall corruption producing daily actual sins both in Parents and their children , as the same father observeth ; Circumcisus gignit Prosp. Sentent ▪ 298. n. 37. pr●putium — sic baptizatus trajicit peccatum originale in prolem , (i) as he that was circumcised begat an uncircumeised son ; so he that is baptized propagateth originall sin to his child , which could not be if originall sin did not still remain in the baptized , but I return to my purpose .

I am next to shew that the ancient Expositors delivered the same exposition which I have done . St. Ambrose upon those words , To ●enue to repentance ] saith , Quid ergo exclusa est paenitentia ? absit ; sed renovatio per Ambr. in loc. sacri baptismatis lavacrum , secunda vice fieri non potest ; (i) shall we say that the Apostle here quite excludeth repentance ? No but he only denieth it to be possible by a second baptism . So doth Theodoret expound the same words ; Apostolus non probibet me●icamentum paenitentiae , Theod. in . loc. sed Divini baptismi definitionem doce● : (i) the Apostle doth not deny the second remedy of repentance only he s●eweth , that we are confined and limitted to one only baptism ; and Theophilact upon the same place saith , Non si segniter vivamus , aut ex fide excidamus , Theoph. in loc. rebaptizari nobis dabi●ur — non o●or●et iterare baptismum , sed in priore persever are , (i) If after baptisme we live carelessely , or fall from the faith , no second baptism can be given , but we must hold us to our first and Anselm . in . loc. to one baptisme . St. Ansel● upon this very place reads the words verse 2. not as we now do conjunctively , Doctrine of baptismes , but severally , of baptismes , of doctrines , ( which Erasmus approveth of ) and he thus expounds it , N●c rursum jacentes sundamentum baptismatum ] ut quaeratis it●rum baptismali undâ lavari , (i) not laying again the foundation of bapt●smes , so as to defire a second baptism . Lastly , Epiphanius describing the Nova●ian heresie , who urged this place against receiving those into the Church upon repentance , who had faln after baptisme , tells us that the meaning of the words , impossible to be renued to repentance ] is Nemo 1. Epiph. haer. 59. potest secundum lavacrum accipere , (i) No man may be twice baptized , which he illustrateth by this example . As she that hath once parted with here Virginity , can never corporally recover it again ; but yet she may attain unto the grace of continency , so they that fall after baptism , can never be again baptized , but yet they are not excluded from a second grace , even the medicine of repentance , and this exposition is also asserted by Eusibius Emiss . occasionally touching this Scripture , Post baptismum sola paenitentia sanat non iterum per baptisma Euseb , n. 24. sanari possunt , (i) after baptisme there is no salve for sin , but only repentance , for men can not be healed by any new Baptisme : now I proceed to the next words wherby a reason is given why second , Baptismes cannot be admitted .

CHAP. VI. How a Second Baptism is said to be a new crucifying of Christ , that it is ignominious to the all sufficient sacrifice of Christ , and that it not only doth no good to a sinner , but much harme by aggravating his sins , as raine maketh weedes to increase .

SEeing they crucifie to themselves , tee Son of God afresh ] 1. Reason They that will be a second time Baptized in expectation of remissions of sins committed after their former Baptisme , doe in a manner crucifie Christ a second time , not as if Christ could be actually , and reallie re — Crucified , but yet such re — Baptized ones , doe it to themselves , ( that is ) by their meane and base estimation of that one allsufficient , and only sacrifice for sin .

For as Christ died but once for sin , because his once 〈◊〉 dying is a plentifull and sufficient expiation for all our sins through our whole life , and ought to be accounted a continual sacrifice ; and because we are but once to be admitted to the benefit of his one death by one only Baptisme answering to his once dying , of which it is said . Rom. 6. 3. So many of us as were Baptized Pareus in loc. into Christ , were Baptized into his death . That is , admitted to the benefit of his death as is confessed by P●r●s , Therfore , whosoever shall be a second time baptized , for remission , and expiation of his sins doth therby shew , that in his false apprehension , and misbelief , Christs once dying , which was once applyed to him by one Baptisme , is not by him accounted sufficient to satisfie for his former sins committed before Baptisme , and his later sins , after Baptisme ; and therfore he will be againe Baptized , and therby a second time admitted to the benefit of Christs death , and therby applying a second crucifying of Christ to himself , as if that one former application , were nullified , or insufficient , for as there is but one death of Christ , so there is but one Baptisme , by which that one death is applied to a Man ; S. Basil saith . Baptismus est similitudo Basil . de Bapt. lib. 1. n. 18. Crucis , mortis , sepulturae , r●surrectionis . (i) Baptisme is the similitude , or representarion of the Crosse , death , burial , and resurrection of Christ . He that will have two Baptismes doth implie a similitude of two deaths . Christ died but once ▪ and wee in our Baptisme dyed with him . Christ dieth no more , nor we by Baptisme can dye any more with him , Theophilact so expoundeth Theoph. in loc. these words . He that will be twide Baptized doth therby make a representation of two Deaths , and two Crucifyings of Christ .

And put him to an open shame . ] Because it is ignominious , and a great undervaluing of that one most precious ▪ and alsufficient Sacrifice of Christ , to Imagine , that his once dying is not Satisfactorie to the Justice of God for all our sins both before , and after Baptisme : Therfore it must needs follow , that it is also Ignominious to his said death , for any Man to represent or apply two deaths of Christ to himself by two Baptismes ; for as his once dying is a sufficient redemption , so one application of it to our selves by one Baptisme , is a sufficient application . If therfore by sin we fall away from the benefit of Christs death by suffering sin to live and raigne in us , having once died unto sin Sacramentally by Baptisme , we must returne to the benefit therof , by repentance , and mortification of sin , and not by a new , or second Baptisme .

For the earth , which drinketh in the raine &c. vers. 7. 8.

Here is a second reason alleaged against re — Baptization , 2. Reason taken from the similitude of the earth with Man , for the earth which hath bin watered by raine from Heaven , and dressed by the husbandman , if it bring forth good fruite answerable to its watering and dressing , it is a signe that the blessing from God still continueth on it . Even that blessing wherwith it was at the Creation blessed , when it was said Gen. 1. 11. Let the earth bring forth grasse , and the fruit tree ; But if after this watering and dressing , it beareth only weeds , thorns , and briers , then a new watering will not help it , but make it worse , by giving a new , and fresh aliment , whereby those Weeds and Thorns will be increased , and grow stronger , — watering is not a meanes to kill them , or to extripate them .

So that Christian , whose soule hath been watered with Baptismall Grace , and dressed with holy doctrines of repentance , and faith toward God , and hath been instructed in the certainty of the resurrection , and of Judgment eternall : and yet for all ▪ this , bringeth no fruites of Righteousnesse and Holinesse , but contratily aboundeth luxuriantly in all manner of carnall v●ces , let him not think that these weeds , and thorns of his soul can be mortified or killed by a second baptismall watering . Which ( if it should be applyed ) would rather accumulate , higher and increase his sins , then diminish them , even as rain doth weeds ▪ because such a second Baptism , will be accounted ●s a second crucifying the Son of God , and shaming him , by undervaluing his own most precious death , so as it is before said , and as the Earth being cursed , B●ing●th forth thorns and thist●●s . G●n . 3. 18. So that baptized Ambro. in loc. One , who bringeth forth no better fruit is nigh unto cursing and like unto Thornes his end is , to be burnt . He saith but nigh unto Cursing , not yet altogether accu●sed , and whose end is to be burnt ; yet not presently thrown into the fire , for as St. Ambrose expounds it , Combustio non crit nisi quis in fin●m permane●t in peccatis suis .

In this exposition of this Scripture all this while the reader doth not find any imposibility of repencance , of renuing , or of remission and pardon of the grand blasphemy ; the impossibility here mentioned ●s only an impossibility of renovation and rep●ntance by a second baptism .

If this exposition be admitted , it will quit us of a great deal of trouble which some Expositors have occasioned ▪ and thereby much perplexed many mens mindes . How well , or ill other writers of late have expounded this place , I take not upon me to censure , nor am I so wedded to this , as to propose it Magisterially , but with submission to my Superiors , this may be true though others are not false : for the Character which St. Austin setteth on the Mosaicall Scriptures , and Aug. confes . lib. 12. c. 31. 32. their Expositors , may serve for all other Scriptures : Cum alius dix●rit , hoc sensit Moses quod ego , et alius dicit , imò illud quod ego ; cur non utrumque dixero sensisse id ibid. utrumque verum est — and again he saith , Moses , sensit quicquid veri hic potuimus invenire , et quicquid nondum possumus invenire : whatsoever truth may probably be gathered out of a Scripture , agreable with the faith , and profitable , may with humility be submitted unto , as if it were the true meaning of that most wise Spirit , by whom it was inspired , who hath so composed the Scriptures in such a temper as may be sutable to the various senses of men , although some see more in them , then others have discerned , my humble prayer shall be with him , Domine nec fallar in Scripturis ; nec fallam ex eis , (i) Aug. confes . l. 11. cap. 2. The Lord grant that I may neither be deceived in the meaning of Scriptures , nor by Scriptures deceive others .

CHAP. VII . A review of those words , Heb , 6. 4. and some doubts cleared ●concerning the former Exposition ; what moved the Apostle to handle the Doctrine of Baptism , and so strictly to forbid Anabaptisme in this Epistle to the Hebrews .

THe summe of the former Exposition is ; That if a man fall from baptismall Grace , he must nor expect a restoring thereunto by a Second baptisme , this place being the chief in Scripture , by which Anabaptism , or Rebaptization is expresly inhibited , though something obscurely .

It would now be inquired whether this Word Inlightned in this place may not signifie those that are instructed , or chatechised onely , and not those that are baptised ; and this , because some think that instruction in the Christian doctrine , is here principally meant , for that the custome of the Church was , that in Adulto baptism , ( which was the baptizing of people when they were in yeares of discretion ) catechising ever went before baptism .

To this I answer , that in the Ancient Church language , it cannot appear to me that any were called Illum●nati , (i) the Inlightned , before they were actually baptized , although they were ever so exactly instructed , and known to be very learned in Christian Doctrine ▪ for we find that many were chosen , and compelled to be Bishops before they were baptized ; as Eus●bius Naz. orat . 19. & 20. Soz. l. 7. c 8. Ruffin hist. l 2. c. 11. Soz lib. l●b. 6. c. 〈◊〉 Bishop of Caesaria in Ca●padocia , who was the Predecessor of St. Basil , and after him Nectar●us was chosen Bishop of Constantinople by Theo●osius the Emperour , immediately after the resignation of Nazianzen , and then Nectarius was not baptized . So was St. Ambrose before he was baptized chosen , and compelled to be the Bishop of Millaine ; surely St. Ambrose , and the other also were perfectly instructed in Christianity and known to be learned before they were chosen to those high p●aces , especially , in such a learned age of the Church ; wherein they li●ed ▪ and yet St. Ambrose after he was so chosen , is stiled but Catecumenus , and was never called Illumina●us , untill he was baptized And yet we find that those who were baptized in their infancy , were then called Illuminat● , before they were Catechised . For St. Cyrils Catechismes are therefore called , Catech●sis Illuminator●m , because they were imploied for the instruction of such as had been baptized in their minority and were therefore called both catecumeni ( because they were yet under the Catechiser ) and also illuminati , because they had been baptized . So that it is apparant that some were called Illuminates , who were not sufficiently instructed , and some were called Catecumeni , who never had been baptized , and therefore were not called Illum●nati . St. Cyril saith , Antebaptismum Catecmenus eras , nunc fidelis vocaris ; Cyril Hiero. n. 4. (i) before baptism , they were called Catecumens , but after baptism ( if they were once admitted to the Eucharist ) they were stiled , Fideles (i) the faithful ; but in case they had been baptized , and not yet admited to the Lords Supper , then their appellation was , Neophyti , (i) New plants : yet both the Fideles , and the Neophyti Paulin in vita Amb● . n. 1. were called Ill●minati , St. Ambrose would fain have declined the office of a Bishop after he was chosen and alleadged for himself , that the Scripture forbad that such a man as he was , should be a Bishop , for he was not so high as a Novice or Neophyte , 1. Tim. 3. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for ( said he ) if a Neophite ( who hath been baptized ) may not be a Bishop , much lesse may I who am inferior to a Neophite , but in the rank or form , of the Catecumen● ▪ not baptized , and therefore inferiour to all that are baptized . In a word the appellation of Illuminates was not given them because of their light of knowledge , but onely because they had received the light of Grace baptismal .

In the next place I am to shew some reasons why our Apostle doth thus forbid second Baptismes , and what occasioned him to handle this doctrine in this Epistle which is scarce found evidently any where else in Scripture especially to be so offensive and sinful as is here set ●orth ▪ to this query my answer is , that the Apostle had great and weighty reasons so to do , partly because of the Hebrewes or Jews unto whom he wrote , and partly because of the Gentiles , unto whom this doctrine would be needful , as well as to the Hebrewes , as will appear anon .

First , For the Hebrews , and particularly the Sect of the Pharisees in which St. Paul had himself bin brought up , and accurately instructed . The Heb●ewes in their legal religion used divers and frequent washings , and Baptismes , whereby they thought themselves to be acquitted of any former pollution ; and indeed God had commanded some washings , whereby , as by a tipe and figure of outward washing , he signified what purenesse of life he required of his servants , Exod. 19. 10. Sanctify the people , and let them wash their clothes , and of sanctifying the Priests he saith , Exod. 29. 4 , Thou shalt bring Aaron and his sonnes to the dore of the Tabernacle , and shalt wash them with water , and Exod. 30. 15. Aaron and his sonnes shall wash their hands , and their f●et , at the brazen laver when they goe to Minister — that they dye not , which washing was actually performed , Exo●us 40. 31.

To these Scriptural washings the Scribes and Pharisees added more traditional washings as we find in the New Testament , thereby imaging that any pollutions attracted by touching any unclean thing , were done away Matth. 15. 2. The Scribes and Pharisees said , why do thy Disciples transgresse the tradition of the Elders ? for they wash not their hands when they eat . And those traditional washings are called Baptismes , Mar. 7. 3. The Pharisees , and all the Jews when they come from the Mar●●t , except they wash their hands oft , they eat no● . So they washed cups , pots , brazen vessels , the original word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 (i) unlesse they Baptiz● — and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vers. 4. 1. (i) baptismes of vessels , and so again , Luk. 11. 38. the Pharisee marvelled rhat Christ washed not ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) suteable hereunto St. Ambrose speaketh , Judaei baptizant Cali●es (i) the Jewes baptize cups . Besides Amb. de Initiandis cap. 4. n , 30. Epiph. hae . ●7 . there was a special sect of Jews before the birth of Christ mentioned by Epiphanius , and called Hemerobaptistae — qui quotidie etiàm hieme in aqua mergerentur cred●ntes se sic ab omni culp● ablui (i) the Hem●rohaptists were every day dipped in water , even in winter also , bel●eving that thereby th●y were purg●d from their sinnes . Now these traditional practises and erroneous opinions of the Jewes , occasioned the Apostle to write this passage , especially in this Epistle directed to the converted Hebrews .

This reason is rendred by Theodoret upon that place Theod. in loc. Docet judaeos qui crederent , ne existimarent sanctissimum baptismum ●sse similem baptismis judaicis , illi enim non solvebant peccatum , sed corporis sordes purgabant , hinc frequentèr adhibebantur , Baptismus autem noster , unus est . (i) he teacheth the believing Jews , that they should not think our most holy Baptisme to be like to the Jewish-baptismes , for by their sins were not remitted , but onely the body was cleansed — therefore their Baptismes were often reiterated , but our Christian baptisme is but one , the like reason is given by Theophylact (i) fortasse Theoph. in loc. ills Hebraei ut qui legi affixi erant , multos baptismos judai●● more etiam in Gratia predicabant (i) perhaps those converted Hebrewes held this dangerous opinion that although they fell into foul sins after Baptisme , yet that a new Baptisme would acquit them from all their pollutions as they were once made believe rhe Jewish Baptismes did . Therefore the Apostle giveth the Hebrews this seasonable and profitable monition , to prevent their unreasonable presumption of sinning , upon a false conceit that their new sins might be remitted by a new baptisme , and this conceit was also amongst Christians who were Gentiles , as is next to be shewed .

Secondly , this doctrine against Re-baptization was useful to succeeding ages of Christians among the Gentiles , by reason of abuses , which probably would arise amongst them , & as may reasonably be thought ) were foreseen by the Apostolical Spirit . For who is now ignorant of the great troubles and controversies that have bin in the Church about Clino-baptisme , adulto-baptisme — Rebaptization of Hereticks and Schismaticks — paedobaptisme — and ( to this day ) about Anabaptisme . Such doubts in a matter of so great weight are worthy of an apostolical determination , which is here set down with great gravity and severity , when we are told that such as will be re-baptized , do to themselves re-crucify Christ . Rebaptization is not so light a matter as some take it to be , Sr. Austin said upon great Aug. epist. 163. & . utrum rebaptizari an non baptizari perniciosius sit difficile est judicare Aug. cont ▪ donatist . l. 2 n. 37 vide Epiph. n. 29. 1 Maccab. 1. 15 1 Cor. 7. 18. vide Joseph . Ant l. 12. c d ▪ & Martial . l. 7. 29. Aug. Epist. 203. deliberation . Rebaptizator peior ●sse potest quam intersector , (i) he that rebaptizeth may be far worse then he that murthereth . God so ordered the Sacrament of Circumc●sion , that it could not twice be administred to the same person ; the two differing sects in Palestine , I mean the Jews and the Samaritans , could nor recircumcise one another neither was it ever attempted that I find upon the apostate and impure recu●i●e● among them but onely on Symmachus as Epiphamus saith , Christian Baptisme is the Circumcision of the heart , therefore he that will be twice baptized , must first get two hearts , as St. Austin saith , Wherefore I think it will not be overmuch impertinent to this businesse in hand of expounding that place , Heb. 6. 4. to discourse a little the question of Anabaptisme , or Re-baptization , upon what reasons and grounds it was practised by old Hereticks and by that worthy man St. Cyprian , and in some cases by the Church Catholick , but most especially because our Apostle even St. Paul himself is alleaged by some as a countenancer and practiser thereof , by that story related , Act. 19.

CHAP. VIII . The distinction of Baptisms into true and false , the formes of pseudobaptismes among Hereticks , after their dippings a true baptisme may be administred , yet is not to be accounted Anabaptism . the Novatian baptisme was a true baptism . St. Cyprian in part is excused .

BEcause this impossibility of renuing appeareth to b● m●ant onely of renuing by a new baptism , and that a new baptism , is not onely uselesse , but sinful also ; I am now to discourse the reasons that have moved old and new Anabaptists , to attempt second baptisms . Epiph. hae . 76.

The word Baptisme is Vox dualis , an aequivocall word of a double signification .

First , it is taken improperly , and abusively , when 1. that is called baptisme which indeed is not so , but onely hath some outward similitude thereof , yet wanteth the Essentials of true baptism .

Secondly it is taken properly , for that baptism which 2. was prescr●bed by God : ( for Sacramenta sunt de ●aelo , God must be the author of Sacraments properly so called ) and administred so , with the essentiall part thereof , as by the author of it is prescribed .

For the first kind I have shewd , that the traditional washings of the Jewes are called baptismes , but improperly ▪ and so the very Heathens had their baptisms , for they imitated the Christians in initiating their Novices by washing as Tertullian oft observeth ; Ecclesia Tert. de prescript . and Advers. Quintil. n. 30. and 10. diaboli●mitatur illam Christi in lavacro , &c. and again , Ethntci per aquas imitantur sacris — Ecclesia diaboli b●ptismum ex●r●et in suis : (i) The worshipers of the divel imitate the Church of Christ in their laver : for heathens are initiated in their rites by a baptism , and Just. apol. 2. n. 13. the same relation was before delivered by Justin Martyr . Now such false and nominall Baptisms as these , do not at all bar either Iewish , or heathenish converts from a true Christian baptism .

Besides these , there were other false and aequivocall baptismes , or Pseudobaptismes among Hereticks , who professed Christianity , which they called Baptisms , although in truth they were not so , because they wanted the very essentialls of true Christian baptism , of which we have very frequent mention in the Church-writers , as namely of the Valentinians , who thus baptized , In nomine ignoti pa●ris , in ve ita●e Matris , and in nomine Iren. lib. 1. c. 18. n. 107. Iesu ; as Irenaeus saith , (i) in the name of the unknown Father , in the truth of the Mother , and in the name of Jesus . So the baptism ministred by the Marcionites , was vain and null , for this reason as St. Basil thought because they thought God was the Author of evill , and Basil . Epist. 2. ad Amphi. n. 35. therefore they would not baptize in the Name of the Father , and of the Son , and of the Holy Ghost ; and for this reason the baptism of the Pepuzian Montanists , was by the same father adjudged void , because they Bafil . Epist. 1. ad Amphican . 1. n. 34. baptized in the name of the Father , and of the Son , and of Montanus P●is●illa . So also , the baptismes administred by Eunomius the heretick , were by the Church adjudged void and null , because he baptized , in nomen Epiph haer. 76. Dei incarnati Filii Creati , & Spiritus Sanotificativi , (i) in the name of God uncreated , of the Son created , and the sanctifying Spirit . Such false baptismes as these cannot disable any who have been dipped in this form , from receiving the true baptism of the Church , upon their conversion , and desire of the same ; If our Commenter should dip one in the words of the same faith , which himself hath professed in his book , viz. In the name of the Supream God & his deified Son not Supream God : being in this profession a manifest Antitrinitarian , who can doubt , but that such a dipping will not be a baptisme , but the party is ( for all this unbaptized , and by reason of the same Doctrine which our Commenter hath commented , the baptisines by Photinus the heretick were adiudged void , because he Baptized Sozo . l. 4. c. 5. not into the Eternal Son of God , for he thought h●m to have had his beginning from Marie his Mother ▪ Upon these reason's Origen expressly saith . Baptismus fit Otig . in Eze. hom. 7. in nomine Patris , Fi●●i , & Spiritus Sancti — si quis pauca commutans , unxerit quemquam , is Oleum dei ponit ante ido●um . (i) Baptisme is to be in the name of the Father , and of the Son , and of the Holie Ghost , If any shall but a litle alter this forme , and so Baptize , he doth therby lay downe the Baptismal Oil of God before an idol .

Quod vult Deus in S. Austin , proposeth a very pertinent Aug. to . 6 de haeres . Epist. 1. n. 3. question to this matter now in hand , in these words . Post quas haereses ec●l●sia Baptizet & non rebaptizet ? (i) He would know after what heretical Baptisme , the Church might Baptize such as had bin dipped before , and yet that the Church shall not be charged with rebaptizing . To which question , S. Austin , in Aug de eccles . dog . c. 52. n. 73. another booke , returned this good answer . Those that have bin Baptized by h●re●icks without invocation of the ho●ie Trini●ie , and returning to the Church , doe receive baptisme in the name of the Trini●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 Ma●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 dieta●em Pa●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 . N●n est r● — Baptiza●io Cyp. ibid. ad Quint. n. 86. ●ae●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 , again●● 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 Cyp●ians grounds , of Baptizing A●ti●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 Samosat●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 Ruffi●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 Samosa●eni●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 hae●eticis , reordinandi , and r●baptizandi sunt● (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 . Ar●iani verum Baptismum Athan. cont . Arrian . serm. 3. n. 6. amittunt qui● 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 imagina●ie , and pseudobaptisme is cleerly set fo●th by that passage of the great Apostle , and recorded Act. 19. of the Eph●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 Io●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 leg●m , Iohannis Baptisma●e baptiza●i leguntur — in Sacramento erraverunt , quia jamintroductum fuerat baptisma Domini , & exclusum fuerat se●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 heri licuit ( i. ) after Opt. ibid. that day it became unlawfull , which the day before was lawfull .

But how shall it appeare , that these Eph●sians were not baptized either by S. Iohn himself , or else by his Iohannists , till after the death of Christ , and after he had prescribed this new forme of baptisme .

I answer , thus ; probably , first they confess they were baptized to Iohn's Baptisme , they say not by Iohn .

Secondly . Iohn never was at Ephesus for ought can appear .

Thirdly Iohn had bin dead at least 14 yeares , before this time and passage , ( some say 19. yeares . ) It was 12 years after Christs resurrection and ascention , before S. Paule took that journie to Ephesus .

Fourthly before Christs resurrection & his Commission given to teach , and baptize all nations , the Gospel might not be taught and preach't to the Gentiles , as Mat. 10. 5. these Eph●sians were , for the Apostles were forbidden to goe to the Gentiles , or even to the Samaritans , who dwelt in that land , and were partlie of the I●wish religion , and the Seaventie went not out of the land , as appeareth . Luc. 10. 1. No more then Christ did , therfore in all likelihood these Eph●si●ns were neither taught nor baptized , till after the new law of baptisme .

Fiftly had they bin Iewes of Ephesus , and had bin timelie baptized with in the Holie Land by Iohns baptisme , S. Paul would not have caused them ( more then others ) to be rebaptized , nor would God so have countenanced rebaptization , as to give them the Holie ghost at imposition of hands .

Now whereas some late Expositors denie that those Eph●sian disciples were againe baptized by S. Paules direction , and this they doe because they are unwilling to give such a countenance to Anabaptisme ; the truth is , that they were indeed then baptized , as that narration doth cleerly shew , and yet , that act doth not at all warrant any re — baptization properlie so called . Origen saith . Refertur in actis quod baptizati a ●rig . in Rom. ●● . 5. n. 50. Johanne , rebaptizati sunt in nomine Iesu , quia Johannis baptisma , ●rat baptisma , in lege non in Christo . (i) It is related in the Acts , that those were rebaptized , who had formerlic bin baptized to Iohns baptisme ; because Iohn's baptisme ( then ) was no better then the legal washing , and was not a baptisme in Christ . For it could not be accounted an Evangelical baptisme because it was not so performed as Christ had prescribed . S. Cyprian cleerly affirmeth . Baptizatos a Paulo eos , qui jam baptismo Joannes . Cyp. de haer. Baptiz . prope fin . n. 85. (i) the Ephesians were baptized by Paul , who had bin before baptized with Iohn's baptism ; and yet that this act doth not warrant two several Baptismes S. Ambrose sheweth . Baptizati baptismo Joannis , Act. 19. Amb. de Spirit . l. 1. c. 3. revera baptizati sunt postea — nec itera●um est baptisma — sed non erat ptenum baptisma . (i) Those Ephesians were indeed baptized by Paul , and yet it was no re — baptization ▪ because that baptisme of Iohn was an imperfect baptisme . Finally , the Iewes in our time may as well justifie their Circumcision , which unto this day they use Sacramentallie , because they beleive that the promised seed of circumcised Abraham , is yet to come , yet we know their circumcision is mortiferous and S. Paule hath said . Gal. 5. 2. If ye be ●ircumcised , Christ shall profit you nothing ( that is ) if you be therefore circumcised , as beleeving that Christ is yet to come in the flesh . Even so the baptisme of Iohn Sacramentallie used , was an ingagement to beleeve on Messiah to come , which baptisme if it be so used after Christ is come , and gone , how is it any better then the now lewish circumcision ? seing both are upon the same reasons quite expired , and out of date , and are moreover a denying , that Iesus is the Christ .

All this while , I find no warrant , or lawful president of a Second baptisme , for when a true baptisme succeedeth a pseudobaptisme , it must not be called a re — baphization , but a baptisme . Thus much of the lawfulnes of a true baptisme after a pseudo baptisme .

CHAP. X. Of true Christian baptisme , that it may not be twice ministred . No heretick maintained two baptismes , but only Marcion , what Marcion , was , and his reasons for multiplying baptisme , why the Novatians , Donatists and our new Anabaptists doe re — baptize . Cyprian's error ; and Athanasius his ludicrous baptisme .

IN the next place , we are to inquire , whether those who have bin truly baptized according to that forme , rule ▪ law , and precept which our saviour prescribed for baptisme , after his resurrection Math. 28. 19. May in any case be rebaptized : for our Christian religion would be a very pleasant easie religion , if those that fall into any grand , and enormous sins ▪ after one baptisme , may be affoiled , and wholy acquitted , totiès quotièt , as oft as they fall , by new baptismes . But surelie , renuing by a new baptisme is that renuing , which our Apostle tels us is Impossible . One true Baptisme is indeed a renuing to repentance , and so S. Paule called Iohn's baptisme Act. 19. 4. Iohn verily baptized with the baptisme of repentance and so is our Christian baptisme , but after this one renuing by baptisme to repentance , it is impossible to be renued by a Second baptisme to repentance .

Amongst all the old , and new Anabaptists , since the birth of Christ I find none that ●ver asserted , and taught a second baptisme to be lawfull and usefull , after one baptisme ( which they thought and confessed to be a true and lawfull baptisme ) except only Marcion , But lately amongst us , some teach that Baptisme may be iterated , as well as the Lords Supper who was a most odious and despicable Heretick ; he indeed permitted three severall su●cessive Baptismes , and accounted them all lawfull , ( though in truth not one of them was so ) the reason which moved him hereunto is related by Epiphanius ; Thus Ma●cion ( saith he ) was born in Pontus , Epiph. haer. 42. and was the sonne of an Orthodoxe Bishop , and lived a c●asle single life a good while ; at length he deflowred a Virgine , and was therefore by his own venerable Father ejected out of that Church ; then he travelled to Rome , and there petitioned to be vestored to the Church , but could not obtain it ; hereupon he began a new Sect , and among other impieties , he ordained that a man might be thrice Baptized if he sell so oft into sin , and this he did , because himself so fell : And because he could not obtain ▪ absolution from the Church by pennance , therefore he would have it by a new Baptisme ; — Epiphanius addeth further , that this Narcion permitted women to baptize : ( as he had good reason ) that so the same persons might release , with whom the sinne was committed .

A second kind of Re-baptization , was practised by the Catharists or Novatians , and also after them by the Donatists , both of them African monsters : but theirs was upon this reason . They had seperated themselves from the Church Catholick upon pretence , that it was not a true Church ; and therefore they thought that true baptisme could not their be ministred ; whereupon , such Seperatists as departed from the Catholicks , and joyned with those Hereticks , were entertained by receiving a new baptisme , which yet those Hereticks would not confess to be a second baptisme , but a baptisme , accounting the baptisme formerly received in the Church Catholick to be void and null

And in this very case it was , that the religious Bishop and holy Martyr Saint Cyprian erred , and his African Councell with him . For because the Novatians rebaptized the Catholicks , therefore Cyprian caused the Novatians , which forsook the schisme , and joyned with the Church , to be received by a new baptisme , when they had been before baptized by the Novatians , ( Excepting onely such who had formerly been baptized in the Church Catholick . ) For he also thought that the Novatians , being Hereticks , and divided from the Church , had not power to confer baptisme , and that such baptismes as were by them conferred were but pseudobapbaptismes , and therefore void and null ; although they had used the same form of Baptisme , which Christ prescribed . And this was much pressed by Cyprian , not onely upon the reason before alledged , but also in a prudentiall consideration , for ( saith he ) If the Catholick Cyp. de haer. bapt. n. 85 Church should admit of , and acknowledge the baptisme administred by Hereticks to be a true baptisme , then none of those Hereticks would be perswaded to return to the Church : But this Allegation hath more of policy then of Christianitie .

And indeed , it appeared that the Novatians also , did therefore rebaptize the Apostate Catholicks , not because they did seriously think their former baptisme void , but craftily they so pretended , that thereby they might gain Proselytes , and to magnifie their own congregations . For we find that Novatus himself , or Novatianus as Saint Cyprian calls him : Novatianus ipse , Cyp. de haer. bapt. p 323. qui alios transfugas ab Ecclesia rebaptizabat tamen ipse non era● rebaptizatus : ( i. ) Novatian , who rebaptized others , who had revolted from the Church , yet himself ( a revolter also ) was not rebaptized . Eusebius relateth Eus. hist. l. 6. ● . 33. the Story more largely thus : Novatus in his youth was possessed by an unclean spirit , and so committed to the Exorcists , then falling into a dangerous sicknesse when he dispaired of recovery , he was baptized in his sick bed , where all the rites of baptisme use not to be administred ; — yet after his recovery , his baptisme was never compleated — yet this hypocrite , whose own baptisme was hardly perfect , though he forsook the Church , and forced others to be rebaptized , himself never was so rebaptized .

Upon the like reasons , the Anabaptists at this day , will not acknowledge themselves to be Anabaptists , or rebaptized , or take upon them professedly to administer a second Baptisme . But they say , that Infants are not capable of Baptisme , and therefore such as were so sprinkled by the Church , before they had the use of reason , their Baptismes are to be accounted void and null , although those Infants were baptized , In the Name , of the Father , &c. as Christ commanded . So in outward profession , neither the Novations , nor Donatist , nor our Anabaptists do require , or maintain any second Baptisme , but they say , their own Baptisme is the onely Baptisme .

The Ecclesiasticall History reporteth the like case in a differing matter which fell , in a passage of discourse between two Bishops , who were both at the same time Bishops of Constantinople ; the one was Iohn Chrysostome , who was Bishop of the Catholick Church ; the other was Sisinnius , a very learned in ingenicus Bishop of the Novatian Congregations , ( For in those dayes all Catharists , whether Novatians or Donatists liked well of Bishops ) these two met , and Chrysostoms first said , It is against the Canon of the Church , that one Citie should Ruff. in can 10 l. 1. c 6. Soc. l. 6. c. 20. have two Bishops . Sisinnius answered that it was true , but withall , that he knew but one Bishop in the City of Constantenople . His meaning was , that the Catharists did not acknowledge Chrysostome to be a Bishop , nor did the Catholicks acknowledge Sisinnius to be one : so in effect neither partie could say , there were two Bishops .

In like manner , Saint Cyprian , and his partie , accounted the Baptismes of Hereticks to be void ; and the Hereticks accounted theirs to be void , so neither party would acknowledge more then one Baptisme , and yet both sides erred : for the Baptisme administred by the Church was a true Baptisme , and so was that which the Novatians ministred , as was confessed by other Church-men then living ; as namely by Corneleus the famous Bishop of Rome , a learned man , and a glorious Martyr , who at that very time signified his dissent Euseb. hist. l. 6. c 36. from Cyprian , in that opinion of rebaptizing the Novatians , as Eusebius testifieth .

The principall reasons ( besides policy ) which on both sides were pretended for rebaptization , were these two .

First , they said , that baptisme was void and null , which had been administred by a person who was not fitly qualified , or that had no authoritie to baptize . So Saint Cyprian alleadgeth in defence of rebaptization . Nemo rite baptizatur nisi ab ●o qui licentiam baptizand Cyp. lib. 1. ●pist , 6. n. 67. habet : (i) None can be said to be rightly baptized , except they were baptized by one , who had a licence and faculty to Baptize . — And addeth further , that Schismaticks who have seperated themselves from the communion of the Church , can have no authority to administer that Sacrament which belongeth to the Church to confer , neither may the members of the Church receive baptisme from Hereticks , with whom it was not lawfull , so much as to eat and drink . Thus he on the other side , the Seperatists confessed , that baptisme might not be renewed , if it had once been administred Bene , well , but they would not grant that the Catholicks could administer it well .

The second Allegation was , that the Baptisme which 2. had been administred to a person , who was not qualified so as to be a subject capable of Baptisme , was to be accounted void . This is the reason which at this day is urged by our Anabaptists against praedobaptisme , because Infants cannot be taught , therefore they may not be baptized .

To these Allegations , the answers in brief are . First , 1. Resp. the unworthinesse or unfitnesse of the Baptizer , cannot nullifie the baptisme , because ( as Optatus answereth Opt. lib. 5. the Donatists , ( i , ) Caeleste munus credenti non ab homiste , sed à Trinitate consertur ; ( i. ) The Heavenly gift of baptismall grace is not conferred by the person baptizing , but by the Trinitie , and of the water of Opt. ib. Baptisme , he saith , Aqu● vera illa est , quae non de loco non de persona , sed de Trinitate condita est : That is true baptizmall water , which is sanctified by the Trinity , and not by any unworthinesse , either of the place , or of the person baptizing .

And whereas the Donatists confessed , that when baptisme was administred well , it could not be itterated , he answereth , that when Christ said , Iohn 13. 19. He that is washed needeth not , save to wash his feet . ] He spake of Baptisme , — of the thing , not of the person , for then he would have said , He that is washed well , &c. But in that he added not the word ( Well ) it was to signifie , Quicquid in Trinitate factum suerit bene est : ( i. ) Opt. ib. That Baptisme which is ministred in the Name of the Trinitie , is well ministred . Now because Baptizmal grace is conferred onely by the Trinity ; therefore the Baptisme is not nullified by the Baptizers unworthinesse .

As when white wooll is died into a royall purple , the Opt. ib. colour is not called principally by the touch or handling of the Dier , but by the blood of the fish Purpura & Murex : So neither is it the Officiating of the Minister , but the Operation of the Trinitie through the blood of Christ ▪ that giveth Baptismall grace , which grace cannot be impaired or nullified by the unworthynesse of the Minister . And therefore Saint Cyprian upon better consideration , in one of his Sermons , said , Sive Judas , sive Paulus baptize● , Chr●stus peccatum tollit : Cyp. serm. de Bapt. Christi , n. 94. ( i. ) Whether Indas , or Paul baptize , it is Christ , who neverthelesse taketh away sinne . And this was also the judgement of Saint Austine concerning Baptisme administred by the Donatists , who were both Separatists , and Hereticks ▪ Donatistae non rebaptizandi sunt , quia in Aug. Epist. 48. Nomine Christi baptizati sunt — inter Baptismum Apostoli , & Ebriosi , nihil interest , si ut●rque sit Baptismus Christi : ( i. ) The Donatists may not be rebaptized , because they have been already baptized in the Name of Christ ; there is no difference ( substantiall ) between that Baptisme which is ministred by an holy Apostle , and that which is ministred by a debashed fellow ; If the Baptisme be in that form which Christ ordained ; and what Christs Baptisme is : Optatus tells us , Christ appointed in what the Nations should be Opt. lib. 5. Baptized , viz In the Name of the Father , and of the Sonne , &c. But he did not limmit by whom they should be Baptized ; and therefore ( saith he ) Quisquis in Nomine Patris , Filii . & Spiritus baptizaverit , Apostolorum opus implevit : ( i. ) Whosoever shall Baptize in the Name of the Father , & c. doth perform that Baptisme which was given in charge to the Apostles : for when Christ said , go-and Baptize all Nations , he did not say , do you Baptize , and none other : Thus he .

Now albeit , all men have not a Commission , or calling to Baptize , yet if it be so performed as is said , by persons that are not qualified thereunto , those persons are indeed to be accounted presumptuous intruders ; but yet the Baptisme , for substance is a true Baptisme , and shall stand , neither may it be iterated , although it was ministred with violation of good order .

When Athanasius was a Boy ▪ playing with his fellow boyes ; in their game , Athanasius acted a Bishop , and in their sport , he baptized another Boy , but used the manner , and the form of words , which he had seen and heard used in the Church : Hereupon , when the businesse was brought before the Church Bishop Alexander adjudged , that ludicrous Baptisme , to be a true Baptisme , and would not suffer the Boy that was so Baptized , to be rebaptized ; although at that time ( for ought can appear , ) Athanasius , who Baptized another , was himself unbaptized : As see in Sozomen , In Soz. l. 2 c. 16. Ruffinus l. 1. c. 14. Socrat. l. 1. ᵃ Ma haeus Epmus . Nor. An. Dom. 1637. this Diocesse in a Town called Acle ▪ about ten years since , a woman Baptized an ●nfant , in the form prescribed in the Gospel , whereof when notice was given ; the then most learned and vigilant ᵃ Bishop , would not appoint the childe to be rebaptized , but yet ordered that the woman for presuming to do that office which did not belong to her , should be publickly reproved ; so carefull were the Ancient and modern Churchmen to avoid Anabaptisme .

To the second Allegation of uncapablenesse of Baptisme ▪ 2. Respons. particularly of ●nfants , their indoc●bility cannot be a sufficient reason to nullifie their Baptisme , or to rebaptize them .

For first , we do nothing doubt , but that Infants born 1 of Baptized Parent● are capable of Baptisme , as well as the Jewish Infants were of Circumcision , and we think the Evangelicall Proph●t , Esa. 49 22 ▪ Prophesied of such presenting of Infants to the Church , which are to be brought in their arms , and that ●nfants are capable of Sanctification , and that as they have formerly , so they may still receive the holy Ghost ; as it is said of Jeremy , c 1. v. 5. and of John Baptist , Luke 1. 15. and that such are esteemed by Christ , and called believers , Matth. 18. 6. where the words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are used . And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luke 18. 15. Because the Spirit of God , is the seed of Faith , and of all Christian vertues ; and therefore it is called the seed , 1 John 3. 9. & 1 Pet. 1. 23. so that Infants having the Spirit , may thereby be said to have Faith ; — In radice , semine , potentia , actu primo , & in fundamento ; because the Spirit is the root , the Seed the foundation , and first act of Faith : Now as we read Act. 10. 47 Can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we ? Upon these grounds ▪ St. Cyprian with his Councel ( when the question was by the Epistle of Fidus moved , whether Infants of two or three dayes old might be Baptized ) answered , Quid deest ei , qui in ut●ro , Dei manibus formatus Cypr. lib. 3 ▪ Epist. 8 , n. 71 ▪ est — unusquisque nostrum in Osculo Infant is , de●et recen●es Dei manus c●gi●are , &c. ( i ▪ ) No capacity of Baptisme is wanting in the Infant — he was formed in the womb by God , when we consider that the youngest Infant is but newly come out of his Creatours hands , why should we doubt to salute him with an holy kisse ? And St. Austin saith , A parvulo recens na●o , usque ad decrepi●um Aug. Enchir. cap. 43. n. 58. senem , nullus prohibendus est à Baptismo ; ( id est ) Baptisme may not be forbidden to any age , from the new-born Babe , to most extreem old age .

But secondly , suppose that Baptisme administred to 2. Infant , were not duely and rightly with good order , conferred on that age , the fault must be imputed to the Minister , and not to the Baptisme ( being performed in the form prescribed by Christ ) nor to the Baptized Infant , and the same reasons before alleadged against rebaptizing of others , will serve as well against rebaptizing of these . But so much hath been by Divines unanswerably written and said for paedobaptisme , that nothing of moment can be added by me .

CHAP. XI . That the ancient Church allowed but one Baptisme , is shewed by their deferring it till ripe yeares , and to old age ; that their delay was also for carnall respects , the danger of delaylaying it , the Storie of a Jew-Anabaptist , and an example upon an Arian pseudobaptisme ; the conclusion of this Exposition .

IF the Ancients accounted paedobaptisme , so good and lawfull as is said , it may further be demanded , why they did so frequently and almost generally defer & put off their Baptisme , either untill ripe years , & even to very old age , or their death bed ; and yet we find by many pas●ages in the Church Records , that men exceedingly feare to die unbaptized ; and did exceedingly lament for their friends that died without Baptisme . Saint Aug. Epist. 180. Austine reporteth , that in any time of danger or persecution , there used to be great confluence of people to the Church requiring Baptisme — and this was because they feared to die without it : And the sisters of the Emperour Valeminia● us the younger did greatly mourn not so much for the death of the Emperour , Amb. de obit Valent. n. 46. as for that he died without Baptisme as Saint Ambrose declared .

That men did so defer their Baptisme , it is most evident , and yet not onely ordinary , ignorant and common people , but also the most considerable , prudent , honourable and learned men in their dayes ; the godly Emperor Constantine the first , who was the greatest advancer of Christian Religion , being also born of Euseb. de vita Const. l. 1 ▪ n. 47. Christian Parents , yet he would not be Baptized till his old age , when he was 65 yeares old and but a little before his death as Socra●es saith so his sonne Constantius Soc. l 1. c. 26 ▪ Euseb. in vit. Const. 4. Soz. l. 2. c. 32. the Emperor and Valens , and Theodosius the elder a most Godlie Prince , these all deferred baptisme untill they thought that their death was neare ; and of the cleargy ( besides those before mentioned , who were elected Bishops before their baptisme ) Nazianzen was 30 yeares ; and Austin was 34 yeares ould before they were baptized ; to omitt , others , Rhenanus observeth Rhen. in Tert. de coron. mil. annot. n. 12. Amb. de paenit . l. 2. c. 11. n. 34. that in the primitive Church . Soli adulti serè baptizati , ( i. ) though some infants were baptized yet mostlie they baptized at yeares of discretion , and S. Ambros affirmed . Si paenitentia non esset , Omnes different ablu●ionis gratiam ▪ usque ad senectutem . (i) If it were not for the Second remedie , of Repentance , no Man would be baptized untill his ould age , and death bed . Which bed-riddenbaptized are therfore called Clinici , and Tertullian understandeth Cyp. lib. 4. Ep. 7. Tert. de Resur . n. 20. that passage 1 Cor. 15 ▪ 29. of . Vicarium Baptisma (i) That the living were baptized in the stead of others that died unbaptized .

If we shall curiouslie examine , why the ancients deferred baptisme so long , it will appeare , that their reasons mostlie were Carnal and voluptuous , for because they beleeved , that baptisme was the Sacrament of remitting sins past both Original and actual ; and also because at the time of baptisme , the person to be baptized , made a solemne profession of r●nouncing the world , the flesh , and the devil , & that they thought themselves much more obliged to a pure , and strickt Christian life , after this vow , then before , and because they were very unwilling to part with their worldly pleasures , and lusts ; therefore they put off their baptismes , till the time of ould age ▪ when their lusts should leave them . S. Austin confessed of himself , that when in his youth he Prayed for the grace of Chastitie , yet in his heart he did not desire it might be presently given him . Aug. Conf. l. ● . c. 7. Domine da mihi Chastitatem , sed noli modo — timebam ne me ci●ò audiret — malebam expleri , quam extingui concupisc●utiam ▪ (i) Lord give me Chastitie , but give it not yet , I was afraid God would grant it too soon , for I desired rather to satisfie my lusts , then to have them extinguished .

Against such carnal delayers Nazianzen very gravely Naz. Orat. 40. inveigheth . It is absurd ( saith he ) to defer baptisme for such voluptuous causes ; It is the Devil that suggesteth thus . Give me thy present time , and youthfull dayes ; let God have thy weake old age — Doe not therfore accumulate thy sins , that in baptisme a greater number may be remitted — On thy death bed , the physician will be busie about thee , the cryes of thy wise and children will disturb thee ; — the preist labouring to prepare thee for heaven will be quarrelled at , by thy kindred which gape for thy estate — besides , even in thy youth one c●●m of bread , may suddenly end thy life , and if thou shouldest die without the Sacramen●al mark of the great shepherd ; Satan may surprize thy Soule , as theeves doe sheep not marked , this deferring baptisme doth moreover give a great evidence , to the world , of thy lusts , and that thou desirest still to continue in them — he added further . If thou hast any infant-Children , let them be presently dedicated to God by baptisme , least they also be inticed to sin , — Samuel was promised to God , before he was borne , and — Baptismus puero magnum est ●muletum , & incantamentum . (i) Baptisme is a preservative , and an holie charm against sin , thus he and much more , and indeed , to defer baptisme onlie to prolong our time of loose — living , what is it , but ( against the Apostles direction ) therefore to sin that grace may abound .

S. Austin reporteth of himself . That in his youth , he Aug. Confes . l. 1. c. 11. fell into a dangerous sicknes , and therfore desired baptisme , but before it could be administred , he began to recover , so it was deferred , hereupon himself confessed , Laxata sunt loca peccandi . (i) He was let loose to all manner of sin , and when some reproved him , others would answer for him — sine eum facere quodvult , nondum enim Baptiza●us est — tamen non dicitur , sine vulneretur nondum enim sanatus est ▪ (i) Let him alone , let him doe what he will , for he is not yet Baptized : they might as well have said , let him be wounded , for he is not yet cured .

Others would delay baptisme , under pretence of feare , least they should not be able to satisfie and keep the vow , which is there to be made , when as it was in truth therfore , because they were loath to leave their pleasures and lusts ; for when some had bin persuaded to come to the pabtismal font , who were knowne to have put away their wives , and taken other women , and so lived in adulterie , when they were required to put away those women before they could be baptized ; they have chosen , rather to live without baptisme , then to put away their concubines and so have returned unbaptized as S. Austin reporteth . Aug. de side , & Op. c. n. 78.

Others would say , they deferred baptisme until the anniversarie baptismal dayes Easter , or Pentecost came , and then they would pretend , that they would stay longer , untill their kindred came — or that they were not provided of a gift to Offer — or that their white baptismal garment was not made , or that they had not sufficient provision to entertaine the baptizers , or that they would stay till the Bishop , or the Metropolitan came , that he might baptize them , these were but excuses , Naz. Orat. 40. the true cause was , as is shewed by Naz. They would not forsake their lusts . They feared to ingage them selves to live a strickt Christian life ; which reason , was Tert. deBaptism . c. 18. long before intimated by Tertullian when he said . Qui intelligunt pondus baptismi , magis timebunt consecutionem , quam dilation●m . (i) They that understand the weight of baptisme , will more feare to take it upon them , then to delay it , for in those dayes conscionable men upon their baptisme , resolved to live a strickt , and austere life , being perswaded that sins after baptisme , were far more ponderous , and displeasing to God , then sins before baptisme , and that baptisme was an easier remedie for former sins , then repentance , or pennance was for later sins , as Nazianzen also urgeth in his baptismal Naz. Orat. 40. Oration to deter those from sinning , who were then to be baptized . Post baptismum peccare grave est — co●rectio ( per penitentiam ) est baptismo molestior ; quantam vim lacrymarum impendemus , ut cum baptismo exaequari possit . It is a heavie thing to sin after baptisme — renuing by repentance is a greater molestation , then by baptisme ; O what an abundance of tears must fall from us before our repentanced can aequalize the water of baptisme . Now what necessitie was there , that men should so put off , and procrastinate their baptismes until old age , and their death — bed that then they might be acquitted of all their sins , and go out of the world cleane and pure ; but that the Church did by our Apostles words in this place , and others understand an Impossibilitie of any new or Second baptisme .

The Excl●siastical Historie , in detestation of Re — baptization Socrat. l. 7. c. 17. reporteth a memorable storie of a bergerlie vagaband Iew , a notorious hypocrite , who went to several congregations , and sects of Christians , counterfitted himself to be converted to Christianitie , learned to answeare such Catechistical questions as were required of them that petitioned for baptisme , and had bin baptized in the Church of Catholicks , at Constantinople , and had got much monie which charitable people had bestowed on him in pittie of his povertie , and congratulation at his baptisme , after this , he went to another congregation in the same citie of the Novatiau sect , and there presented himself with the like hypocrisie as one newlie converted , and petitioned the bishop that he might be baptized ( concealing his former baptisme ) Paulus the B●shop commanded , that preparation should be made for baptizing this Jew , so the font was filled with water , and a white baptismal garment was bought for him ; and when Paulus had proceeded so far in the baptismal office , that he was come to the time of dipping him ; looking into the font , he perceived , that there was no water in it , then he commanded the font to be replenished , ( supposing that the former water was sunck into the bottome hole for want of care in stopping that sinck , ) and caused the sinck , and all cranies to be carefully stopp't , and so proceeded to dipping ; but loe ! the Second time , the wather was vanished ; wherupon Paulus was much amazed , and looking upon the Iew with indignation , said . O homo , aut ve●e●ator es , aut baptismum accepisti . Soc. l. 7. c. 17. (i) O man either thou art a counterfit , or els thou hast bin baptized before , hereupon , One of the standers by , wistly viewing the Jewe , declared that he had indeed bin before baptized by Bishop A●ticus , who was the successor of Chrysostome , this busines happened in the time of Theodosius the yonger .

Not long after another strang paslage happened , in the same citie of Constantinople , which was taken as a Nic. l. 16. c. 35. signification of the nullitie of such pseudo — baptisme as was ministred by those hereticks who denied the Godhead of Christ , For when one Barbas was to be baptized by an Ar●an Bishop named Deuterius , this Arian changed the baptismal words prescribed by Christ , and said Baptiza●ur Barbas in nomen Patris , per filium , in Spi●itu . (i) Barbas is Baptized in the name of the Father , By the Son , in the Spirit . At these words , the font-water presentlie vanished out of sight , and Barbas was amazed , and fled unbaptized . This I trust is sufficient for the clear exposition of that hard place , which principallie was intended to assert the unitie of Christian baptisme , and not the Impossibilitie of repentance .

The sum of what hath bin said in this exposition , is comprized in the 4 Conclusion following .

First that the Impossibilitie there mentioned , is not to be understood of an Impossibilitie of repentance , nor of an Impossibilitie of renuing , but onlie of an impossibilitie of being renued , by a new , or Second baptisme .

Secondly . That baptisme having bin once administred , in that form which is prescribed by Christ ; no Second baptisme may be ministred to the parties so baptized , upon any pretence either of non age in the baptized , or unworthines , and unfitnes in the baptizer .

Thirdly , that such baptismes , or rather dippings , which are ministred by those hereticks who denie the Trinitie , and therfore doe not d●p , in that baptismal form which is prescribed by Christ , are utterlie void , and null.

Fourthly . That baptisme rightlie administred to those who have bin heretically dipped before , is not to be called a re-baptization but a baptisme .

By all that hitherto hath bin objected , It cannot appear ; That the blasphemie against the Spirit ( what soever is meant by that sin ) is absolutely unpardonable , but still there is one remedie left , wherby the sinner may find help , and that is repentance .

CHAP. XII . An Exposition of Heb. 10. 26. The particular sin against the holie Spirit is shewed to be the denying Christ to be God , what is meant by accounting his blood to be Common , or unholie . The unsufficiencie of legal Sacrifices : and the sufficience of Christs sacrifice .

THere is another place in this Epistle , much urged by some divines , by which they would infer , that if a man once fall into this sin ; there will be no means or hope of pardon left , the words are thus read . Heb. 10. 26.

26. For if we sin wilfully after we have received the Knowledg of the truth ; there remaineth no more Sacrifice for sins . 27. But a certain fearful looking for of judgement , and sierie indignation . & c ?

In this Chapter we have an evident discoverie of the grand capital sin which is commonlie called . The sin against the holi● Spirit , or Holie Ghost , wherein , the obscuritie of it ( as it is delivered in three of the Evangelists , ) is cleered ; and by examination of the Apostles words in this chapter , it will appeare , that the sin which in the Gosple is called the blasphemie against the Holie Ghost , is the blasphemous undervaluing of the Person of the Son of God , whose Godhead is there called the Holi● 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 ●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. h● one offering he hath perfi●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 Pro●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 . Quan●ò morte dignior est , qui Mosis Deum hab●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 grand sin of rejecting Christ , not trusting or believing in him for redemption

So doth this word sinne signifie the same , in that saying of our Saviour , Iohn 16. 9. The Comforter will reprove the world of sinne , because they believe not on me . ] For as no sinne shall be imputed to them that believe rightly in Christ , with a true faith , working by love .

So , to them that will not believe in him , all their sinnes must needs be laid to their own charge , without any help or ●emedy , because there is none other sacrifice for sin , but onely Christ , But I proceed .

CHAP. XIII . Of severall degrees of denying , and rejecting Christ and salvation by him ; as First , some denied outwardly , onely by compulsion , and the terrour of torments . Secondly , some wilfully uncompelled . Thirdly , others both wilfully , and after knowledge ; as Arius , Julian , and this Commenter : Theophylact and Anselms Exposition of this place .

IF w● sin wilfully ] Many have sinned this sin of denying Christ , who yet did not denie him with a setled and full resolution , and willingly in their heatt ▪ many denied him in the times of persecution , for fear of torments , who did secretly in their Conscience retain the Christian Faith . So Pet●r denied him , but was restored to his former state by repentance , and the Orthodox Church never doubted of such deniers , but that they might have the remedy of Repentance , and did condem the Novatians upon this very reason , for denying the benefit of repentance , and refusing to admit those ( who had so sinned by fear and infirmity ) to ecclesiasticall pennance .

Sain Cyprian most compassionately took upon him to excuse some , who had for a while suffered for Christ , losse and torments , but at length yielded to deny , by Cyp. ser. de lapsis . n. 80. the infirmity of flesh and blood ▪ Caro non animus deficiebat . ( id est , ) Their defection was onely of the flesh , but not of their minde , and so was not wilfull . And St. Ambrose maketh a great difference between the● that deny Christ uncompelled , and wilfully , and those that are compelled thereunto Ambro. de Paenit . l. 1. c. 3 ▪ n. 33. by torments . Non est simile neg●re Deum sponte , & suppliciis victum . ( i. ) It is not alike sinne in them , when one denies Christ wilfully , and uncompelled , and another in the agony of torment , and he puts up this supplication to God , in the behalf both of persevering Martyrs , and of failing and fainting Consellors . Domine Ambr. de Elia , & je . c. 21. n. 17 Iesu admi●te victores ad requiem ; Victos ad compunctionem , ( i. ) Lord Jesus give rest and peace to those that hold out in Martyrdome unto death , and to them that faint , give the grace of repentance . But of the second sort and degree of sinning this sin uncompelled , the Iews , Turks , and heathen infidels are culpable , who do with a full resolution of will , purposely and wilfully reject and refuse the benefits offered by Christ . But there is yet an higher-degree of this sin expressed in the words following .

( If we sin wilfully ) After we have received the knowledge of the truth . ] Everyone that denieth Christ ▪ doth it not with a full consent of his will , and in his conscience ; nor doth every one that denieth him wilfully ; so deny him after he hath received the gladsome knowledge of him by the Gospell . But to deny him wilfully , and that after we have received the knowledge of his saving health offered , is this grand capitall sin , and is a totall Apostasie and renouncing of Christian Religion . This was the sin of Iulian the Apostate , and of Arius the Heretick , as Beza , and the Geneva gloss note . For Arius Beza . & glossa Genev. in loc. was a Priest , and a Preacher of Christian Religion by his profession ; and Iulian was brought up therein , and very accurately instructed in the knowledge thereof by the care of two Emperours his predecessors , as was confessed by this Emperour Iulian in a letter of his which is yet extant amongst the Epistles of St. Basil , wherein he thus writeth : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Apud Basil . Epist. 207. ( i. ) I have read ( the Gospels ) and understood them , and do ●espise them . Of this kind of falling away from Chri●●ian Faith , both taught , and once professed , it is said , v. 38. The just shall live by his Faith , but if a man draw back my Soul shall have no pleasure in him .

Finally , that it may clearly appear , that this sinne is to be understood of rejecting Christ and despising the offer of salvation by him , as if he were unable to procure it for mankind ; or as if men imagined that there is some other way and means besides Christ , and without him , whereby salvation may be obtained , the words following do shew .

There remaineth no more sacrifice for sinne but a certain fearfull looking for of judgement , &c. ] There is none other name by which we can be saved , but onely Christ ; his One sacrifice of himself on the Crols , was the onely sacrifice for sinne , of which all legall sacrifices were but Types and Figures ▪ He who totally rejecteth salvation by Christ , shall never find any other means , by which he possibly can be redeemed and saved . Julian rejected Christ , and sought to heathen gods for salvation , but in vain . Turks expect salvation by their false Prophet Mahomet rejecting Christ , esteeming him to be but a creature , and a Prophet onely : Arius undervalued Christ also , and accounted him but a creature , not acknowledging him to be ( as in truth he is ) the onely God , even as our C●mmenter denieth him to be the Supreame God . This is the treading under foot , and undervaluing his most precious blood , and All-sufficient sacrifice : For if Jesus Christ be not the onely and the Supream , and most high God , his death could not have redeemed us ; He that esteemeth Christ to be but a Creature , and one but preferred , exal●ed , or deified by God ▪ must also consequently think , that Christ was insufficient to take away the sinnes of the world ; and he that thinks him thus insufficient doth thereby most extreamly , and perniciously depreciate and villifie his precious blood : and this it is which is here c●lled the treading under foot the Sonne of God , and accounting the blood of the Covenant Common or vulgar blood , nothing better then the blood of other men .

Those men that so think of it cannot possibly frame or excogitate to themselves any other reasonable , or probable way of R●demption , and salvation , but necessarily must with horrour look onely for judgement of condemnation , and consequently fiery ind●gnation This surely is the right meaning of th●se words ▪ and thus have some ancient Exposito●s expounded them , mine Exposition is not new .

Theophilact upon these words thus writeth : This Theoph ▪ in loc. saying is against the Nestorian Hereticks , who said , that Christ was a meer Man , and that his blood was common blood , nothing differing in worth from other mens blood

Thus he ,

For indeed N●sto i●s divided Christ , denying the Personall Union of the two Natures , ( as I have shewed before ; ) and therefore would not confesse the blood of Christ to be ( as it is ) the Blood of God ; and upon this misconceit , he said , at the Councill of Eph●sus , that he could not call the Man Cbtist , God , for it he should , it would follow , that he must call him Bim●strem & ●rim●strem Deum ; ( id est ) A god of two Soz l. y. c. 33. or three mon●ths old ; not considering that those sayings are not incongruous , to be said of that Person who is Emmanu●l , God — and Man .

Saint Anselme also writing upon those words . And hath counted the blood of the Covenant unholy ; ] Doth thus expound them . Qui i●a vilipenderi● , ut eum ad Ansel . in loc. salutem sufficere non credat , nec Cenus humanum emundan●em ; id est , to count the blood of the Covenant unholy ( or common ) is to thi●k so vi●●ly and meanly of it , as if it were not of sufficient worth and value to redeem and save Mankind .

CHAP. XIV . That the remedy of Repentance , is not absolutely taken away from them that have sinned this grand sin , in denying & renouncing Christ , that such possibly may repent , that this sin is then onely unpardonable , when it is accompanied with finall impenitencie ; the Conclusion of this Exposition .

IN all that our Apostle hath said in this place , of sinning this grand sin by treading under foot the Son of God , counting the blood of the Covenant common and vile ; casting away our confidence in Christ , drawing back from him , doing despite unto his Spirit of grace , and all this wilfully , and after knowledge received ; and although he hath affirmed , that ( besides Christs all sufficient sacrifice once offered on the crosse ) there is none other sacrifice for sin , either possible , or to be expected ; yet after all this grand Impiety and Apostacy , it is ●not said , nor intimated , that the sinner who so sinneth cannot repent ; repentance is not quite and absolutely taken away , nor is the sinner wholy left to desperation without all remedy .

For albeit , he who doth renounce the Profession of Christ plenarily and totally , can find no other Saviour , Redeemer , or Sacrifice for sin , and so long as he continueth in this totall Apostasie , he can reasonably expect none other issue but a fearfull judgement of condemnation , and fiery ind●gnation : yet nothing hindreth , but that this Apostate may return to his former faith and profession , and repent of his Apostasie , for although this rejecting , or renouncing Christ may for a time be totall , and plenary , yet it doth not follow , that it shall be finall , seeing that those Jews who for a time did so eagerly and spitefully renounce and deny Christ , that they also crucified him , yet they were by St. Peter exhorted to repentance , Acts 2. 38. yea , and they did actually repent and were baptized , — and continued afterwards stedfast in the Apostles Doctrine .

Wherefore the summe of all this threatning is : That he who renounceth Christ , can find no other Saviour : ( but if he will be saved ) he must needs return to that Christ by repentance whom he formerly rejected . Another Saviour cannot be found , but repentance may be found ; for that is not absolutely taken away , and by it reconciliation may be obtained .

The onely thing which maketh this grand sin to be absolutely unpardonable , is impenitency , obstinacy , obduratenesse , and perseverance therein , untill death ; and in this case onely , is that saying to be understood , It shall not be forgiven , neither in this world , neither in the world to come ▪

In this Sence onely did the anci●nt Expositors understand Aug. in expos. Epist. ad Rom. n. 96. those words , St. Austine saith , Quid restat nisi ut peccatum in Spiritum Sanctum quod non remittitur , nullum intelligatur nisi perseveran●ia in nequitia — cum desperatione indulgen●iae ▪ (i) No sin against the Holy Ghost is to be conceived unpa●donable , but perseverance in that wickednesse and desperation . So Theophilact writing upon those words , If we sinne wilfully , Theoph. in loc. &c. Tells us they are to be understood ▪ De permanen●ibus sine paeni●entia : ( i. ) It is meant of such as continue obdurately without any repentance , — he addeth . Si non p●rmaneamus — veniae certe locus est , u●● sunt igitur qui tolli paenitentiam clamant : ( i. ) If we will leave and forsake that sin , certainly there is pardon to be found — away with them , who from these words Theod. in loc. gather , that such sinners cannot repent . Theodoret also gives the same Exposition upon these words , There remaineth no more sacrifice . ] N●quaqu●m prohibuit paenitentiam , sed dixit non esse secundam crucem ; ( i. ) The Apostle doth not deny repentance , or inhibit such sinners to be admitted amongst the number of penitents ; He onely saith , there is none other sacrifice or second Cross . And before him S. Ambrose upon those words . Amb. in loc. A fearful looking for of judgment ] saith . Aliud te expectat judicium nisi per paenitentiam renovatus fueris — In hoc , paenitentiam non excludit Apostolus — nec prepititationem quaefit per paenitentiam , nec dejicit per desperat●onem non ita est inimicus nostraesalutis — uon enim dixit non est ultrà paenitentia , neque dixit , non est r●missio ; sed Hostia , inquit , ultra non est , hoc est , non crux ●ecund● — quicunque paenitentiae medicamentum neglexerit ignis aemulus devorabit eum . ( i. ) Unless thou repent , judgement waiteth for thee , he doth not denie possibilitie of repentance , nor reconciliation by it , he doth not cast the sinner downe to desperation , he is not such an enemie of our salvation , for he doth not say there remaineth no repentance nor there is no hope of pardon onlie he saith there remaineth no more sacrifice , that is , there is no other Redeemer to be Crucified for thee , but only Christ ; whosoever in this case shall neglect the Medicine of repentance , fiery indignation will devour him .

As yet , we find not , that this grand blasphemie is absolutely unpardonable , or that this blasphemer can not ( by Gods mercie ) repent . It doth not appeare that such sinners are wholie left to final impenitencie and desperation , but we find the contrarie , that some have repented , and returned to the Lord their God .

CHAP. XV. Whether such Blasphemers as are before mentioned Question ( may upon their Repentance ) finde mercie ? two sorts of Repentance : First , Legall : Secondly , Evangelicall , of Judas and his Repentance : the difference between penitencie , and resipiscencie : Objections out of the Old Testament cleared : Why temporall pressures , are not alwayes withdrawn upon true Repentance .

IT being granted , that the greatest sinners , and most impious blasphemers possibly may have the grace of repentance ; it would be next inquired , whether such sinners , upon their confession , repentance , and amendment may at all find , and obtaine mercy , and pardon , so that their repentance shall not be fruitless ?

The ground , and reason of this inquirie , is taken from some passages , in Scripture , where we find that some who are said to have repented , yet have not bin releived , for of Judas it is said . Mat. 27. 3. When he saw that ( Christ ) was condemned , herepented himself . To this , and the like sayings it may be answered ; That there are two degrees , or parts or ingredients of repentance .

The First is , the consideration of the terrors of divine vengeance , of the threatnings in the law , which causeth feare and horror of punishment only , and looketh no further ; this , divines call repentance legal , because it is caused by the preaching of the law onlie , as when a sinner considereth the plagues that hang over his head , it will make him sorrowfull , this is called in Scripture 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . (i) Carefulnes , dread , and anxi●●ie , for sins committed , in respect onlie of the insuing punishment , thus Caine , and Ahab repented , and of Judas it is there said 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( i ▪ ) he was greived .

The Second part or ingredient of repentance ( which added to the former , makes a compleat repentance , and acceptable ) is the consideration of Gods mercie , grounded upon his promises in the Gospel , such as . Come unto me , all ye that are weary and heavie laden &c. This is called repentance Evang●lical , and is expressed by the word . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Act. 3. 19. and 2 Cor. 7. 10. which is rendred fitlie , by the word r●cipiscencie which signifieth , a returning to ones self , a recovering of our lost witt or former good estate , this ever is accompanied with amendment of life , or at least a resolution therto . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ Tertul. n. 41. and 15. Naz. in Poem . n 44. Tert. de Paenit . n. 15. est animi demutatio , est ●um quis corrigit vitam improbam . ( i. ) a Changing of our evil thoughts , and correcting of our evil life , for repentance which is onlie a sorrow for sin , is but fruitless , without amendment , of life . Vana est paenitentia ubi nulla emendatio (i) Vaine is thy penitencie , without amendment , or resipiscency

Judas proceeded no further then the first degree , sorrow , in respect of his sin , and accusing conscience , and insuing punishment — he said I have sinned , but he sought not for pardon . Peter sinned — then he wept bitterlie — but afterward he repaired to his Lord , conversed with him — professed his love — and afterwards died for his truth . The dove is a groaning — bird , an emblem of repentance — it left the arke , bur it returned . The impure Crow , the emblem of reprobates , it weares a mourning garment too , it went out of the a●ke , but never returned ▪ David sinned , often repented — he Confessed peccavi ▪ he smote his breast ( so far a reprobate Iudas , might 2 Sam. 24. 10. Luc. 10. 13. goe ) — but David ceased not here , bur added Lord take away the iniquitie of thy servant , the Publican smote his brest — but added , God be mercifull to me a sinner . The p●nitent Jewes Act. 2. 32. first are pricked in hart — but added , Men and brethren what shall we doe ? Legal repentance onlie driveth men to sorrow , despaire and destruction , but evangelical ●esipiscence leadeth men to sorrow — and further to hope , to amendment , to joy , to Salvation .

These 2 degrees or sorts of repentance were shadowed , and intimated in the actions of Moses in the law , and Christ in the Gospel . One of the memorable actions of Moses , was Ex. 7. 2 ▪ Turning waters into blood . Christs first miracle , was turning water into wine , to signifie , The law-preaching alone to a sinner , will turne his waters of repentance , into blood , death , destruction , and despair , but the Gospel — promises added , turne our waterie teares into wine and gladnes , and this conceit Durand stumbled on , and thus expressed it . Aquam Dur. Rat. l. 6. c. 72 ▪ in vinum mutare , est timorem de peccati● , converti in exultationem mentis .

From what hath bin said ; I think I may safelie take up this conclusion that when soever a sinner , though ever so great a blasphemer , shall confess , repent , and amend his sin , and turne unto the Lord his God according to the rules of evangelical resipiscence , that penitent sinner shall find mercifull entertainement . For when I see that there is no sin so great , but that the Scriptural exhortations , and invitations to repentance , may , and verilie d●● extend to it , and to the greatest blasphemer . I can not imagine , that such a repentance shall be fruitles and vaine , unto which God himself doth invite us , neither would our merciful , and most wise God threaten destruction to an impenitent sinner , if he purposed not to shew mercie to a true penitent . Tertullian saith . Deus non comminaretur non paen●ten●i , si Tert. de Paenit . n. 15. Aug. de fide ad Pet. Diaco . n. 74. non ignosceret paenit●nti , and to the like purpose S. Austin saith . Deus nunqu●m peccatori indixisset pae●itentiam , nisi paenit●nti , veni● conced●nda esset . (i) God would never have threatned the impenitent , if he intended not to pardon a penitent neither would he have required repentance of a sinner , unless he purposed to grant him pardon if he did repent .

But then what shall be answered , to those sayings in the old Testament , where God professeth the contrari● . Prov. 1. 28. They shall call upon me but I wil not answere they shall seek me carlie , but they shall not find me , no not when feare , distress , anguish commeth upon them ▪ Isay . 1. 5. When ye spr●ad forth you hands , when ye make many Prayers , I will not heare , I will hide mine Eyes ; and ▪ Jer. 14. 12. When they fast I will not heare , their crye , and Ezech. 8. 18. Though they cry in mine Eare , with a loud vaice yet I will not heare them , and ▪ Zach. 7. 13. and Mich. 3. 4. The like sayings are now , calling , and loud-crying , and spreading of hands , with many Prayers , seeking the Lord , and that early , and in time of distress , and with fasting are outward expressions of vehement repentance , yet God will not heare them .

For answer hereunto , let the reader look on the context of those places , and he shall find , that those Cryes * * plus tristitiae quam paenitentiae . Tacitus . hist. lib. 1. p. 445. Pro. 1. 29. Isa. 1. 15. Ier. 14. 10. Eze 8 17. Mich. 3. 3 ▪ Zach. 7. 11. were not the Cryes of true penitents but of whiners , that continued impenitently in their sins , they would not leave sinning , but yet called for deliverance from some temporal plague , then hanging over their heads , for it is at the same time said . They chose not the feare of the Lord , their hands are full o● blood . That they loved to wander ( to idols ) they have filled the Land with violence they eate the flesh of my people ; they stopped their eares that they would not heare , hereupon God professeth ▪ that the Clamors of such impenitent sinners , aad oppressors shall not divert his temporal plagues , this is all that is there intended . But that the hartie groanings of a sinner trulie penitent , shall not avert Eternal plagues , doth not by these words appeare . And in consideration of the most wise dispensatious of the Almightie , it is no marvel , that he refuseth to withhold , or withdraw temporal p●nishments from impenitent sinners , seing he doth not alwayes remit a temporal affliction unto a sinner tru●ie penitent , no not when he forgiveth the sin , as appeareth in David 2 ▪ Sam. 12. 13. I have sinned — The Lord hath put away thy sin — howbeit , the Child shal die . * * Lueretia apud Livium . Des. 1. l. 1. Ego me , Etsi peccato abs●lvo , supplicio non Lib●ro .

The reason why temporal afflictions are not alwayes remitted , either to true , or false penitents upon their C●yes , is given by S. Hierom. Magnae faelicitatis ●st interdùm , Hier. in Ezech. 8. 18. ad praesens , misericordiam non mereri — ut malis coacti , intell●gant quid fecerint . (i) It is in some cases , a signe of great happines , not to obtaine mercie , and releasment , that men may learne by afflictions , how greatly , they have sinned . So S. Ambrose saith of Amb. Epist. l. 3. n. 52. Cyp. cont . Demet. n. 75. Naz. Orat. 20. n. 19. the same , people of whom the Prophets spake those things . Judaeos in potestat●m hostium dedit Deus , ut a Caelo remedium quaererent . ( i. ) God delivered his people the Jewes into the hands of their enemies to provoke them to seek help from heaven Cyprian saith . ●eus qui beneficiis non intelligitur , plagis intelligitur . Nazianzen saith . Plaga corda●is viris , doctrina est . ( i. ) When men will not listen to God , for his benefits sake , he will open their understandings with afflictions — temporal plagues to wisemen , are active sermons .

If we rightly consider , to what end , God sendeth , or permitteth temporal afflictions to fal , both upon penitents , and impenitents ; we shal find it rather a token of his mercy , then a signe of his anger : we honour a Physician , or a surgeon for curing us , though it was done by bitter potions , or painful searings , and cuttings . Ama medicum percussorem , quia e●us plaga est Hier. n 38. mater medicinae . ( i. ) Because the paine he puts us to , proves a medicine . God is our physician , tribulations are his medicines , which he therfore applieth , only , that they may heale us , and howsoever the medicine be sharpe , and seeme very evil , and penal , and for present displease us , yet . Quae hic pu●antur mala , in Ambr. in symb . n. 20. and n. lact . n. 17. Cael● bona sunt . ( i. ) On earth that which is thought evil , in Heaven is known to be good , for it is here taken to be a punishment , which indeed was but a medicine .

V● curat medicus vulnera vulneribus , as a Surgeon Pros. Epig. n. 33 Aug. Epist. 48. cureth a wound , by lancing . Qui phrenetioum liga● , & lethargicum excitat , ambobus molestus , ambos amat . ( i. ) He that binds a mad man , and with a blow rowseth up one falling into a d●owsi● lethargie , angreth both , and yet to both doth a freindly office .

And although these temporal judgments , are set forth unto us , as signes of Gods anger , because they are such things as angrie men wish , and bring upon their enemies , yet they are indeed arguments of his care over us , and used as preventions of worse evils . Divina bonitas , ideo irascitur in hoc seculo , ne Ir●scatur Prosp. in sent. 5. n. 33. in futuro ( i. ) God sheweth signes of his anger in this world , to prevent his anger aeternal , in the world to come . Men are ready to say , or to imagine , that God doth not heare , or regard the Prayers of men in affliction , because he doth not send present deliverance , but this is an error in us , for God ever heareth , yea and granteth the request 's of trulie penitent , and faithful soules , though not to our phansie , and desire , yet substantially to our greater benefit . Bonus Deus non Aug. Epist. 38. tribuit saepe quod volumus , it quod maluimus trebuat . (i) though he grant not that particular thing which we expected , yet he giveth that which we would rather chose , if both were propounded to us . And therfore some prudent Christians have bin so far from murmuring at afflictions , that they have earnestlie desired Orig. in Psal. 37. hom. 2. Aag . vita . l. 3. cap. 29. them of God . Domine , oro , flagella me , and noli me res●rvare cum illis qui non flagellantur — & Domine hic seca , ure , ut in ae●ernum parcas . ( i. ) Lord I pray thee chastice , launce , and seare me in this life , and reserve me not to perish eternallie with them that have their pleasures in this world . And for this they have a parterne from a Prophet . Jer. 10. 24. O Lord correct me , but with judgment , not in thine anger . This is enough to the question in hand viz. that this Grand sin , is not alwayes left to final impenitencie , nor is the repentance ( if it be true ) of such sinners vaine and fruitless , and consequently , that this sin is not absolutly unpardonable .

CHAP. XVI . An Exposition of that place . 1 John . 5. 16. Of the distinction of sins into venial , and mortal , what is meant by a sin not unto death , and a sin unto death , that all sins are not Equal .

THere is yet another doubt to be cleered , which , seemeth to represent this grand sin , as if it were altogether , and absolutely unpardonable , which is occasioned by those words . 1 John . 5. 16.

If any man see his brother sin a sin , which is not unto death , he shal aske , and he shal give him life for them that sin not unto death . There is a sin unto death , I d●e not say , that hee shall pray for it . ]

By which words ( at first sight ) it may seeme , that 1. some sins are deadly , or Mortal , and others sins not deadly , for from these words , the Fathers often use to distinguish sins ▪ into Venial , and Mortal , wheras we are well assured , that every sin , even the very least p●ccadillo , is in it self Mortal , and may bring damnation , and yet we doubt not , but the greatest Capital sin may by Gods mercy become Vemal , and may be pardoned .

Secondly , it may seem by these words , that although 2. some sinners may , and in Christian Charitie ought to be prayed for ; yet others , without breach of Christian Charitie , may be omitted , and not prayed for ; which yet seemeth very rough and harsh , seeing we are commanded Mat. 5. 44. both to love our enemies , and to pray even for them that persecute us . Wherefore , for the right understanding of these difficulties , it will not be amiss to examine these words diligently , by way of an Exposition .

For surely , if any sinner in this life , sinne so deadly , that we may not p●ay for him , and if Prayer be absolutely forbidden by these words , who will doubt but that such a sinner is absolutely unpardonable , and wholy left to desperation ; now to the words ,

If any man see his brother sinne a sinne which is not unto death . ]

In these words the prudent Reader may observe .

First , That the sinne here meant , is such a sinne as 1. may be seen perceived and discerned .

Secondly , That it must be discernable , whether it 2. be unto death , or not unto death .

Thirdly , That because no particular sinne is named , 3. therefore any sinne which is perceived to be a sinne not unto death , may be prayed for , and so pardoned .

Fourthly , let it be observed , that the Apostle do●h 4. in the next verse set down what he means in this place by sinne ; for verse 17. All unrighteousness is sinne : John 3. 4. and he had said before , chap. 3. verse 4. Sinne is the transgression of the Law . From whence it may be reasonably collected , that any unrighteonsnesse or transgression of the Law , or any sinne , ( if it be discerned to be not unto death ) may be prayed for , and possibly pardoned .

A sinne not unto death . ] How any sinne can be said to Beza . in loc. be a sinne , and yet not unto death is hard to be understood , seeing we reade , Rom. 6. 23. The wages of sinne is death ; for any sinne ever so little rendereth us liable to death , and is affirmed so by Beza : Omtria peccata per se lethali● : ( id est , ) All sinnes in their own nature are deadly . Our very lapst nature in Adams mass Originall sinne , and our minima peccata ; there is no sinne so small , or unconsiderable , but draweth after it the weight of eternall wrath , and a thousand times meriteth eternall death . Thus he , and Calvin very truely saith , Omne peccatum per se mortale ; Calv. instit . 2. 8. 59. ( id est , ) Every sinne in it self is deadly , but when the sins of holy men are said to be not unto death , and veniall ; it is because by Gods mercy they obtain pardon , and not because the sinnes are of themselves veniall ; for who doubteth , but that in the reprobate , all sinnes are sinnes unto death ; but in the Elect , no sinne is unto death .

Saint Chrysostome observeth upon those words , Matthew Chrys. de compunct. n. 18. 5. 22. Whosoever shall say to his brother , Thou fool , &c. ] De levioribus dat sententiam , ut de gravioribus non dubitare debeas : ( id est , ) Christ pronounced sentence of Hell fire , against so small a sinne , that no man should doubt what greater sinnes deserve .

Again , there are very grand and capitall sinnes , which yet in some persons , are sinnes not unto death , as Galathians 5. 19. Adultery , Murther , Drunkennesse , Seditions , Heresies , Idolatrie , &c. of which it is there said , They that do such things shall not inherit the Kingdome of God ; and yet we know , that some of the Patriarks , and many converted from Heathenisme hath committed these sinnes , but obtained pardon , and shall inherit the Kingdome of Heaven . Noahs excesse , Davids adultery , the Corinthians incest , Peters deniall , and the Iewes denying and crucifying the holy One , and Pauls persecuting the Church ; all and every of these sinnes , in those penitent and Elect vessels , were sinnes not unto death . This I think will not be denied .

Not unto death . ] But why are some mens sinnes called not unto death , when the very same speciall sins in other men are indeed sinnes unto death ? The Poet murmured at such a thing .

Committunt eadem , diverso Crimina fato ; Juven. sat. 13. Ille crucem , sceleris precium tulit , hic Diadema .

For many sins , and very capitall ones , are common both to the Reprobates , and to the Elect , and yet in the Elect , and the same sin is not unto death , which in the Reprobate is unto death .

The answer is , that our Apostle calls that sin , a sin not unto death , which is confessed , repented , forsaken and amended , before our death or departure out of this life , when a man doth not obdurately continue , and persevere in his sin untill his death , but forsaketh it in his life-time , so that the leaving of his sin and amendment of life , may be seen by his brother ; for how else shall a brother see , that the sin is not unto death , but by the sinners leaving it , desisting from , and amending it , as by ceasing from adultery , rebellion , oppression , and the like , for so the Apostle telleth the Corinthians , such as these were some of yee ; but yee are washed , but yee are sanctified , 1 Cor. 6. 11. So that sinnes not unto death , are not so called , from the nature or merit of sin , but from the circumstance of the time or person sinning and desisting . For ( as is said ) Every sin is mortall , deadly and unto death eternall , if we look onely on the merit of sin ; but every sin , though the most grand and capitall sin , is not unto death if it be repeated of , and left , before the departure of the soul from the body . So the gloss expoundeth this place . Non ad mortem . ] Id est , non usque ad mortem ; ( i. ) A sin not unto death , is when the sin is not continued in , untill the time of death ; and of David it saith , David sinned not unto death , for he repented , and obtained pardon ; so that the same sin in one man not repenting produceth damnation , when in another it is pardoned upon repentance .

Neither do we hereby assert any Stoicall f f Amb. n. 33. Novatian , or g g Aug. n. to 6. habes Sardos venales alium alio nequiorem ●ul Epist. 125 Iovinian equalitie of sinnes . For although no sinne may well be called bettet then another , because all are naught , yet one is worse then another . Of two ill painted pieces ▪ one asked , uter det●rior est ? ( i. ) which is worst ? and of two evill , things , in the Comedy it is said , h h Plaut in Aulular . Act. 2. sce . ● . Alia aliâ pejor est — optima nulla est : ( i. ) one is worse then another , neither can be called best ( i. ) i i Aug. cont . mendac . c. 8. n. 77. Furum non est ide● quisquam bonus ▪ quia pejor est unus , (i) One thief is worse then another , yet no thief is therefore good . Sin in generall is k k Bafil . n. 5. Proles Dia●osi , and l l Theod. n. 13. mater mortis , & m m Chrys. n. 59. grandis Damon peccatum ; ( i. ) the bra● of the Devil , the mother of death , and it self is a Devil ; and so is called in the Gospel , yet sins are of severall growths and degrees . For therefore are there severall degrees of torments in hell , apportioned to the degrees of sins . There is a sin as a mo●e , and as a beam , and a Camel ; so there are stripes , many stripes , weeping , wailing , gnashing of teeth , worm , fire and brimstone ; the damned shall be bound up in bundles , according to the likenesse and degrees of their sins , and every bundle shall have its just portion , as we read of that particular portion , of Hypocrites .

It is a memorable and a terrible observation , which Origen makes upon that saying , Numb. 14. 34. where for one sin in one day , a whole year of punishment is apportioned , If for every sinne of ours , a whole year of Orig. in loc. hom. 8. punishment shall be allotted , I fear that neither the duration of this world , nor the eternitie of the next world , will be long enough to end ou● torments . Let us not therefore flatter our selves ▪ w●th the conceit of a little , or a veniall sinne , as if such deserved not death , for the very least sin , is liable to eternall death , except it be confessed , and in this life in some measure repented . But I proceed .

CHAP. XVII . Whas is meant by a sin unto death , the judgment of the Fathers and the Ancient expositdrs therein , and the discipline of the primitive Church therunto correspondent , that the greatest sins , both have bin actuallie , and so may be pardoned , in what sence the Fathers called some sins venial , and some Mortal .

THere is a sinne unto death ; I do not say he shall pray for it . ]

If any words in the whole sacred Scripture will bear this exposition , and make good this Doctrine ; That there is any sinne at all which once committed , cannot possibly upon any terms or condition whatsoever be remitted , not upon confession or repentance , and forsaking and renouncing it , and after it adhering to Gods Truth and his Precepts , and that even to death and martyrdome , nor upon all these together : This saying is most likely to bear it ; A sinne unto death , and not to be prayed for : which words require a very diligent Explication , being of so great weight and concernment . Lord Jesus send thy Light and thy Truth .

A sinne unto death . ] This sin unto death , I conceive not to be intended of any particular sin , whether it be absolute Atheisme , or the blasphemy of Ar●us , denying the Godhead of Christ , or of Eun●mius denying the Holy Ghost , or totall Apostacie from Christianity , or Adultery , Idolatry , witchcraft , murther , sedition , or any of these grand sins mentioned , Gal. 5. 19. such as the Fathers do usually ( ●in som sence ) call sins Mortall , Mortiferous , and Capitall . My reason is , because it may be made apparant by Scriptures , and the Records of the Church , that particular men , who have sinned these sins severally , have bin by Gods mercy and his castigations reduced to renounce their errours , and to forsake their sins .

For , many of those sins were seen in King Manasses , 2 Chron , 33. Who yet was converted and humbled himself greatly , and God was intreated , and we know that many Heathens , Atheists , Apostates , and ●rrians have Paulinus in vita . Ambrosii n. 3. & Athan. to 2 page 448. n. 17. bin reduced to Confession of their sins , and to repentance of their Arrianism● , and those who have not bin actually reduced , yet during their naturall lives , were in a condition reducible , if grace sufficient and prevalent had bin given ; so that their conversion was not absolutely impossible .

Beza finding fault with distinction of sinnes into Beza in lo● . ve●iall and mortall as the Schoolmen sometimes use it , ( for which he had good reason ) affirmeth , that it is absurd to say , that mortall sins are utterly left without all hope of pardon , and yet he thinketh the sinn● unto death here me●tioned to be that sinne against the holy Ghost , and that it is lethiferous , and that the commitrers thereof cannot possibly repent : ( which I dare not assent unto ) but yet he most truly affirmeth , that if those who have once committed that sinne against the Holy Ghost , would , and could repent — Certè veniam consequerentur ; ( i. ) certainly they would and might obtain pardon : Thus he .

Vnto death ] The old Exposition of the Fathers and ancient Expositors , surely is the truest and plainest ; and being received , will quit us of many unnecessary doubts and anxi●tics , and is most agreeable with the Analogie of Faith , particularly with the Article of forgiv●n●sse of sinnes , and co●respondeth best with the justice and mercifulnesse of God ; for thus they write . A sinne unto death , is any grand or capitall sinne , ( such as is before mentioned out of Gal. 5. 19. ) in which a man liveth , continueth , and dieth impenitently . And that it is therefore onely so called , a sinne unto death : because it is obdurately , and impenitently continued , and persevered in unto the end of our life , and expiration of our souls .

So O●cum●nius saith , Solum hoc peccatum ad mortem O●●um in loc. est , quod ad pae●tentiam non respicit : ( id est ) Onely that sinne is a sinne unto death which never is repented . Beda ●n loc. And Beda saith , Pecca●um ad mor●em , peccatum usque ad tempora mortis protractum diximus r●cte posse intelligi — — est de tali magno peccato , quale David commisit si pro●ractum sit usque ad mortem : ( id est ) A sinne unto death , may truely be understood of a sinne continued in , untill the time of our death — such a great sinne as David committed , if we persevere in it till death .

So doth Saint Hierome understand it , Pecc●tum ad Hier. in Evag. objurg n. 41. mo●tem est , cum tempus r●●●ssionis in vitio inueni● : ( id est ) A sinne unto death is when death cometh , and findeth us continuing in sin .

So doth Saint Austine expound this very Text , Peccatum Aug. Retract . l. 1. c. 19. ad mor●●m est , si in hac perversitate finierit ●anc ui●●m : ( id est ) The sinne unto death is when a man continueth in sinne obstinately , and therein endeth his life ; and in another place , he just so expounds the sin against the holy Ghost , which shall never be forgiven . Non absurde intelligunt , ●um peccare in Spiritum & ●sse sine Aug. de fide & oper. c. 16. n. 79. venia reum aeterni peccati qui usque ad finem vitae ● oluerit credere in Christum : ( id est ) It is no inconvenience ●o understand it thus that he sinneth against the Holy Spirit , and shall not be forgiven for ever , who will not at all believe in Christ as long as he liveth .

Just so , Lyra , and both gloss●s expound it . Ad mortalem ] ( i. ) usque ad mor●em vitae — quod in hac vit● non corrigitur — est final●s impaenitentia si quis perseveret in eo usque ad finem vitae inclusivè ; ( i. ) unto death signifies to the end of our life natural — that sin which is not amended in this life — it is finall impenitencie — when a man persevereth in sin unto the end of his life inclusively , not repenting at the time of his departure , but dieth impenitent .

By all which ▪ it appeareth , that in the judgement of these Expositors , the sin unto death , is some of those grand sins , in which a man liveth and dieth , impenitently : and that it is not called the sin unto death in respect of the sin it self , but for the sinne●s continuance therein unto his death : for the same sin which in one man is a sin unto death , and shall never be forgiven : in another man , proves , a sin not unto death , but is repented of , and so is pardoned : that this is the judgment of St. Austin , I have divers times shewed before ; and especially in that place alleaged by me before , pag. 201. cap. 14. wh●reafter after a long discourse concerning the sin called the blasphemy against the Holy Spirit , he concludeth . That no sin against Vide supra ● ▪ 14. the Holy Ghost is unpardonable , but only in case a man doth obstinately persevere in it , without any hope or desire of pardon , or care of amendment .

To this doctrine of the pardonablenesse of any sin , though ever so great , upon repentance ; the Church discipline of old , was correspondent : for in the Ecclesiasticall Canons recorded , by St. Basil it is ordered . That whosoever had denied Christ ( in time of persecution ) should be debarred from the Communion all his life time , untill his death bed , and remain onely in the number and ranck of penitentiaries , but upon point of death , he should be restored , and the Sacrament administred to him , and this — propter fidem divinae Clementiae : ( i. ) because the Church believed , that our merciful God did pardon those true penitents who had fallen into that grand sin of denying Christ .

Upon the same doctrine did the fathers ground their dist●nction of sins , calling some mens sins venial , and others mortal ; just as St. John here doth , a sin unto death , & a sin not unto death . For so Origen mentioneth mortale peccatum , and St. Amb●ose speaketh of , crimen Orig ▪ n. 41. Ambr. n. 9. 15 Aug ▪ n. 6773 77. Prosp. n. 34 mortale , and — Erratum Noae erat veniale . So doth St. Austine call sins — V●nialia — Morralia capitalia — Damnabilia : and so doth Prosper , and so doth the Church of Englands Liturgie mention a Deadly sin , and all these onely in this sence , as Saint Ambrose expresseth himself ; Venialis culpa est quam Amb. de Paradiso , cap. 14. s●qnitur confessio ; ( i. ) that sin is called venial which is confessed , or repented of . And so that sin is onely a deadly sin , or a sin unto death , in which men live , and die impenitently , aud therefore unpardonably , as is shewed before .

CHAP. XVIII . The meaning of these words Idoe not say he shall pray for it , that this praying , and not praying is to be understood of the living , and not of the dead , the practise of the Church in praying for penitents , the manner and form of Ecclesiastical or external pennance , viewed in the Roman Lady Fabiola , in what case God forbad praying for sinners in the Old Testament .

THere remaineth yet a greater difficultie in the words next following wherby this sin unto death may seem to be such a sin , as the Apostle forbiddeth men to pray for , wherby he may also seem to set the brand and mark of absolute unpardonablenes upon the sinner , as being quite forlorne , and bereft of all remedie , and left utterly to desperation ; for thus we read .

A sin unto death , I doe not say he shall pray for it . ] It being granted that the sin unto death is one of those capital sins , before mentioned out of Math. 12. 31. and Gal. 5. 19. In which the sinner continueth impenitently , al his life time , and therin dieth , we are next to inquire , whether the Apostle meaneth , that such a sinner so dying , is not to be prayed for after his death ; or whether he mean , that such a sinner is not to be prayed for during his life — time , whilest he continueth in his sin without repentance .

For if we grant that , by these words , a man dying in that sin , is excepted from being prayed for after death ; then it will follow that the other sort of sinners , which sin not impenitently unto their death , may be prayed for after death , and so prayers for the dead must be allowed of , as if they were warranted by Scripture , which the Church of England doth neither practice , nor allowe of ; although we can not denie , but that the ancient Church used them so as I have shewed above , in my first book .

To this inquirie , the answer is , that the praying or not praying here mentioned , is to be understood of men living , and only during their life time , for so the Apostle meaneth , he that is seen , or knowne to consess his sin , to repent , and amend it ; may be prayed for by the Church , whilest he is living ; But he that is not perceived , or perceived not to Confess , repent , and amend his foul visible , and noted sins , whilest he liveth , the Church hath no direction to pray for such a sin , or for such a sinner in this sense , that the sin may be forgiven which is never repented . Or that the sinner may be pardoned , notwithstanding his obdurate persisting , and continuing in his sin , no , not whilest he is living , and much less when he is dead . So , here is no warrant for praying for the dead , whether they died penitently , or impenitently , but in what sense , an impenitent sinner , during his impenitencie , may , and ought to be prayed for in this life , will appeare hereafter more cleerly , but first , I must shew the Church practise in praying for sinners .

The reader may consider that this Epistle is Catholick , written to the whole Church , and upon this direction , the Church Catholick , used to p●ay most earnestly , yea , and with teares , and lamentations , for such sinners , who for some grievous , and known Crime had bin excommunicated ; and this the Church did , at such times , as the sinners appeared to , and in the Church , or at the Church dores , as penitents , confessing , and bewayling their owne sins , in garments of sackcloth , and their faces besmeared with ashes , b●gging on their knees , both the prayers of the Church , and also reconciliation , and re — admission to the congregation , and communion .

The manner of penitents humiliation , and of the Churches commiseration and compassion , we have very frequently described in the Church Histories , and the Fathers , thus . In the wist●rne Church ( saith Sozomen ) Soz l. 7. c. 1● . Ambr. 34. 37. Epiph. haer. 59. Origen . lam . n. 30. there is a set place appointed , where the penitents stand , with a sad coun●enance , mourning , and weeping , then they cast themselves downe on the pavement being clad in course sack — cloth , and their beauti● obscur●d , and d●faced with ashes , and with long sorrow , and fasting , they beg the prayers of the Church to God for them ; Confessing their sins openly ; If the Bishop be present , he Compassionatly kneeles , and weepes , and prayes with them , and for them ; and so doth the whole congregation . S. Jerome relates the particular Hier. Epist. 30. n. 8. pennance of the noble , and religious Lady Fabiola , as it was performed in his owne time . She had bin divorced ; and after divorcement she was married to another man , whilest her divorced husband was living . But she repented , and confessed her offence , with great sorrow , in sack — cloth and ashes , publickly , in the sight of the whole citie of Rome — Episcopis , presby●eris , & populo Collacrimantibus ( i. ) her self , and the Bishops present , and the priests and the whole multitude altogether compassionatly weeping .

This was the use , and manner of the Churches praying for those Brethren , or Sisters , which were thus seen to confefs , and express penitency for their sins , and therfore not sinning unto death impenitently , and this they did upon this direction . If any man see his brother sin a sin that is not unto death , let him pray for him &c S. Ambr●se doth exhort the sinner to confession , Ambr. de paenit l. 2. c. 10. n. 34. and penitencie by this motive . Fleat pro te mater ecclesia , that the Church our Mother may poure out her teares for her Children , and it is required as a Christian dutie of the people to shew compassion by prayers and teares , for such penitents , and he himself used to weep , when he heard a penitents confession ; Amb. ibid. c. 8. & Pa●lin . in vita . Amb n. 2. for saith he . Surely I ought at least to pray , and weepe for him ; f●r whom my Saviour vouchsafed to die . Thus the reader may perceive , that the praying , and not praying , here mentioned , is meant only of men living , and not of the dead ; for neither the sins , nor repentance of the dead , can be seene by the living .

The Apostle's discountenancing , prayer for the impenitent sinner , is no more then what God himself had done before in the old Testament , in forbidding man's intercession , for averting temporall judgments from rebellious sinners , as a warning , and intimation , what he intended to doe to obdurate and impenitent sinners concerning eternal judgement . So he commanded Moses Exo. 32. 10. Let me alone , and reproved Samuel . 1 Sam. 16. 1. for mourning for Saul , and Commanded his Prophet Jer. 7. 16. Pray not thou for this people . Even as S. John will not approve of our praying for sinners during their impenitencie , because he knew that from such ▪ God will not avert his eternal plagues . But whether any man can be in such a forlorne and desperate condition in this life , as that he may not at all be prayed for , is the next thing to be examined .

CHAP. XIX . That the greatest sinners , during their natural life may be prayed for , in some sence , Certaine propositions of divines examined , the practise of the Synagogue , and Church in praying for all mankind for heathens , Jewes , infidels , hereticks , persecutors , idolaters .

FOr the understanding of this needfull question , I will first lay down to the readers view , some propositions , which I find dogmatically asserted , by some divines , both lately , and heretofore .

First , they say , There is no sin so great , that it can The Confess ▪ the assemb. c. 15. l. p. 27. bring damnation upon those who truly repent . ] This Proposition I doe assent unto as being very true , if it be understood of Evangelical repentance before mentioned , and not of that repentance , wherwith Judas is said to have repented , and that truly , in that kind of repentance .

Secondly they say . Prayer is not to be made for those ijdem . c. 21. P. 38. of whom it may be known , that they have sinned the sin unto death . ] This proposition is verie dubitable . For if this sin be particularlie determined , to be one certaine sin , as the denying Christ to be God , or blaspheming the Holie-Ghost , or apostasie , or any one , or all those sins mentioned Gal. 5. 19. Yet while the sinner is living , his repentance is not absolutely to be despaired of , and therfore he may be prayed for , so as will be shewed anon . Bur if by the sin unto death is meant , any of those sins , continued , and persevered in obstinatly , without repentance , until the sinner be dead , then amongst us there will be no question left , for no man will affirme that such sinners , are to be prayed for , after they are dead .

Thirdly they say . That it can not be certainly known Beza in loc. p. 618. by us ; who doe commit this sin unto death , until the sinner be dead , therfore , that we may not ( upon this pretence ) forbear to pray for any sinner whilest he liveth , and so not for such sinners . ] This I take to be very true , if it be rightly understood in that sense which anon shall be discovered .

Fourthly , That no sinner , ( during this life , ) is absolutely to be despaired of , for be possibly may repeat , and so be pardoned . ] This Proposition is affirmed , and asserted by S. Austin , and by Prosper . Quamdiu hic vivunt Aug. Epi. st 50. n. 31. Pros. de vocat . Gent. l. 2. c. 37. Aug. Retract . l. 1. cap. 19. non sunt desperandi — Dum in corpore vivitu● , nullius est desperanda reparatio , nullius est negligenda correctio — De quocunque pessimo in hac vita , non est desperandum , nec ●ro ill● imprudentèr oratus , de que non desperatur . ( i. ) No man ( though the greatest sinner , ) is utterly to be despaired of during his life time , therfore his amendment must not be neglected ; neither is it any vanitie or fo●ly to pray for him , of whom we may not despair . Now I proceed to the words .

I doe not say he shall pray for it . ] This Scripture seems more difficult because other texts seem to speak the contrarie , we may find in Scripture , both precepts , and practise , for praying for all men , even the worst of all . 1 Tim. 2. 1. I exhort that requests , Supplications , Interc●ssions , and giving of thankes be made for all men , for Kings &c. Here are as many , and as full words as can be desired : prayer for Kings , even then when Nero raigned , and persecuted the Church . Just so Christ commanded Mat. 5. 44. Pray for them that persecu●e you , and so himself did for his Crucifiers . Luc. 23. 34. forgive them Father . and Act. 7. 60. Lord lay not this sin to their cha●g .

In the old Testament , the Temple is re — built upon this reason , that Sacrifices , and Prayers might there be made for King Cyrus , and Darius , both heathen Kings Ezra . 6. 10. So Josephus writes that in the Temple Josep . Anti q. l. 11. c. 4. and lib. 13. and n. 21. Phil. de leg . ad Caium . n. 20. of Ierusalem and in Aegypt Sacrifices were dayly offered , for Caesar , and the people of Rome , for Cyrus , Darius , Xerxes , Ptolomie , and Cleopatra , who were all heathens , and Philo reports , that particularly , every day , a Bullock , and two Lambs were Sacrificed in that temple for Augustus Caesar ; and further , that therfore the foure Colours in the Priests Ephod , represented all the Elements , to signifie ,

Sacrificaturus totum mundum introducit — ut totum Philo. de vita Mosis l. 3. & de Monarch . l. 2. n. 11. 14. mundum deprecatorem allegare possit ; ( i. ) the Priest in his Sacrificing , considered the whole world , and did represent the whole world as a suppliant , and delinquent before the Lord ; here is no particular sinner excepted , either from the benefit of law sacrifices , or Gospel prayers .

But let us see what the practise of the Church Catholick hath bin , in this point of prayer ; for if both , law , and Gospel , and the Church , have in all ages prayed for all kinds , and degrees of sinners , Certainly S. Iohn's meaning was not to exclude any sinner whilest he lived , from being prayed for ; I will instance in the most unlikely sinners , and the most underserving our prayers , as heathens , and infidels , who being no members of the Church yet were prayed for . Cyprian Cyp cont. Dem n 75. Fulg seu . p. Diac. n. 3. Aug. Epist. 107. & haer 88. c. 6. saith . Orant Christiani pro salute ●●hnicorum . ( i. ) Christians pray for the Salvation of heathens . Fulgentius saith . Tota ecclesia precatur , ut infidelibus donetur fides . ( i. ) The whole Church prayeth , that faith may be given to Infidels , and S. Austin saith . Sacerdos ad altare hortatur populum orare pro incredulis . ( i. ) The Preist at the very altar ( in time of the ●olie Euch●rist ) exhorted the people to pray for unbeleevers , and from this practise of the Church Catholick , he reproveth the Pelagi●ns , who affirmed that men by their owne power , without assistant grace might perform the will of God . This Doctrins ( saith he ) frustrateth the devotion of the Church ; for , why should she pray for that , which is not by grace , or the gift of God . And just so Prosper argueth Prosp. Respon. act Genuens . n. 30. against them . If faith be not the gift of God . Frustra orat Ecclesia pro non creden ibn● ut credun● . ( i. ) In vaine doth the Church pray for infidels , that they may beleeve , if faith were not the gift of God .

Neither were these prayers put up for heathens , or wicked and prophane men . Only at such time , when they were about to be converted , or when they seemed to incline to Christianitie ; but even then whilest they were at their worst . Fulgentius prayeth thus . Domine , Fulg. vel Paul . Diac. de incar . n. 2. Opt. lib. 3 : mal●s , bonos facito . ( i. ) Lord , make them good , who are now wicked ; and Optatus ▪ expounding that place 1 Tim. 2. 2. saith . Paulus orandum praecipit , pro regibus gentilitèr viventibus . ( i. ) Paule appointed heathen Kings to be prayed for , even whilest they lived in their heathenisme . So the Church prayed for hereticks and persecutors , whilest they continued both hereticks , and persecutors . Athanasius saith . Populus Alexandrinus Orat Atha . de populo Alex. n. 19. pro Constantio Artiano , and Persecutore . ( i. ) The people of Alexandria prayed for the Emperor Constantius who was both an Arrian , and a persecutor . and Epiphanius prayed for Iohn an heretical Bishop of Ierusalem in these Epiph. Epist , ad Ioannem . n. 31. words . Domine praesta Joanni , ut rectè credat . ( i. ) Lord grant unto Iohn a right belief , for surely there is very great cause to pray for the conversion of such whose heresies , and persecutions doe endanger the very being of the Church ; and Chrysostome presseth this duetie of praying for such , because saith he it is an act , and Chrys. serm. d. Cruce & latr . n. 48. Machar . hom. 18. signe of far greater Charitie , to pray for our enemies , then for our friends , finallie the Holie man Macarius said . Sancti Orant prototo genere Adae ( i. ) Holie men use to pray for the whole generation of Adam .

In those bookes de vocatione Gentium , which goe under the name both of S. Ambrose , and also of Prosper , the custome of the Church in praying for all sorts of men is fully set forth . Supplicat ubique ecclesia deo , Amb. de voc. Gent. l. 1. c. 4. Prosp. n. 53. non solum pro Sanctis , & jam regeneratis , sed pro Omnibus infidelibus & inimicis Crucis Christi , pro Omnibus idolorum cultoribus , pro omnibus qui Christum in membris ipsius persequuntur , pro Iudaeis — pro haereticis — pro schismaticis — quid autem pro ipsis petit , nisi ut relictis erroribus , convertantur ad fidem &c. ( i. ) The Church doth now every where put up supplications to God , not only for her owne holie and regenerate members , but for all infidels , and enemies of the Cross of Christ for idolaters , persecutors , Iewes — hereticks , schismaticks ; and thus she prayeth for them that they may be converted from their errors to the true faith . The like is found in the Epistle of Bishop Caelestinus written in the behalf of Prosper and Hilarie , and is amongst the works both of Austin , and of Prosper , setting forth not only Aug n. 72. Prosp ▪ n , 62. what kinds of men were prayed for , but also what prayers were used . Obsecrationum sacerdotalium sacramenta , quae ab Apostolis tradita , in toto mundo , at que in Omni Catholica ecclesia , uniformiter celebrantur — praesules humani generis agunt causam apud divinam clementiam , precantur ut infidelibus , donetur fides , ut idolaatriae liben●tur ab erroribus , ut Iudaeis lux veritatis appareat , ut haeretici resi piscant , ut scismatici Spiritum redivivae Charitatis accipiant , ut lapsis , paenitextia remedia conferantur , &c. The holie Rites of sacerdotal prayers descending downe from the Apostles times , are uniformly celebrated in every Catholick Church in the world , the prelates are the Orators to God , in the behalf of all mankind , they pray for infidels , that faith may be given to them : for Idolaters , that they may be delivered from their errors : that the Jewes may embrace the truth ; that hereticks may recant : and scismaticks may recover the Spirit of Charitie : that all lapsed sinners may have the remedie of repentance . Lastly , upon all these precepts , and presidents both of the Scriptures , and the Church primitive , the Church of England , with great pietie , and prudence prayeth also for all men , yea for her Enemies , In the Letanie . and Collect on good-friday . persecutors , and slanderers , that they may find mercy and forgivenes , and for the conversion of all Iewes , Turks , infidels , and hereticks .

This I trust is sufficient ( if not to much ) to set forth ; that any sinne though ever so great , during his life time , may be prayed for , at least so far as that he may have the grace of convension from his sin . * * Orandum est pro bene & malè viventibus ▪ ut bonus perseveret , malus convertatur Aug. ad frat in Erem . hom. 42. And upon these grounds and reasons , I would make no scruple at all to pray for the repentance of that partie whom I know to have committed that sin of which it is said , It shall never be forgiven , because I am fully persuaded that the threatning there is conditional . viz. It shall never be forgiven without conversion and repentance , as I have shewed before , and therfore if I knew any man who had committed tha● sin in that high degree , as it is described by . Beza viz. [ He who ' is inlightned with the knowledg of Gods truth , so that he Beza . in 1 Joh. 5. 16. can not be ignorant though he would : yet upon set purpose doth maliciously oppose and resist God purposely , and knowingly . ] I see no cause why I should doubt to pray for grace , and the conversion of such an heinous sinner , whilest he is yet aliue . No man living is debarred from the prayers of the Church as you have heard , no not the lapsed , or excommunicated , nor those that are therby delivered to Satan , for even that most severe censure was intended for their Conversion , and Salvation , only as S. Austin noteth ( u. ) Ecclesia non Aug. de Civit. lib. 21. c. 24. Orat pro diabolo . (i) The Church prayeth not for the apostate Angels , and withal he there professeth , that if he did certainly know those men that were predestinated to hell fire ( which no man can know without an especial revelation ) then indeed he would no more pray for them , then for the devil .

CHAP. XX. The meaning of those words ▪ I doe not say that he shall pray for it , the difference between praying for the person , and praying for the sin , the different prayers for a sinner penitent , and a sinner impenitent , the practise of the Church in praying for her persecutors , and against them , the prayers ef Christ , and S. Stephen explained , the case of Alexander the Copper-smith .

HAving shewed , that the Charitie of Christian prayer is so largly extended unto all sinners , of what height-soever ▪ I am now to set downe positively what I conceive to be the meaning of the Apostle in these words . —

I doe not say he shall pray for it . ] Surelie here is somthing forbidden to be prayed for ; or at least , somthing that we have no warrant to pray for .

For the understanding hereof I desire the reader to observe that S. Iohn doth not forbid that the sinner unto death should be prayed for , but that the sin must not be prayed for , and this observation may very easily be discerned in the Original ▪ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. where the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , answereth to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And so our English translation taketh notice of this meaning , this ▪ I do not say he shall pray for it . ] for it ? that is , not for the sin ; but S. John doth not say he shall not pray for him , ( that is ) for the person sinning , so for all that is here said , the person may be prayed for , only the sin must not be prayed for .

According to this exposition , the reader may observe , that in the words going before , the Apostle directeth us to pray for the brother that sinneth not unto death , but not for the sin 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he shall give him ●●se : the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , answereth to the person either of him that prayeth ▪ or of him that sinneth not unto death , but it can not be meant of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the sin , for so he had written incong●uously . All difficultie will be taken away if we doe but distinguish the act from the person , and the sin from the sinner , thus . The person may be prayed for , but the sin may not be prayed for .

But then , If the person sinning unto death may be prayed for , as well as the person sinning not unto death where is the difference , which the Apostle here intendeth to shew between , the prayer for a penitent , and the prayer for an impenitent sinner ? To this I answere , that the difference is very great , and very evident ; for we pray for the penitent , that he may be forgiven , and this we pray absolutlie , but for the impenitent sinner we doe not pray that he , and his sin may be forgiven absolutely● , but conditionally , that he may be converted , and may have the grace of repentance , and amendment , and so may be forgiven , and live , we pray for the persons conversion , and forgivenes , but we pray not that his sin may be forgiven without conversion , and therfore the Apostle directeth , not to pray for it .

For if we should pray , that the sin may be remitted without any consideration or pre — supposition of repentance ; then we should also with prayer for remission , pray for the permission of sin , and therby we should imply that we would have God to give leave , and allowance , and libertie to sin , nay to give tolleration , commission , countenance , and approbation to sin , as if we would desire that God would grant to man a licence to sin impune ; the very imagination wherof would be an high impietie and therfore the Church in her prayers for sinners not yet penitent , prayed for them with mention of her desire their conversion as hath bin fully shewed , and may to this day appeare .

The Church of England upon this very reason , prayeth for Turks and infidels that they may be saved , but for their salvation she doth not pray immediatlie , and unconditionally , as if she desired their salvation together with their continuance , in living and dying in their infidelitie , but thus she prayeth . Take from them Collect. ut Super on Good Friday . igno●ance , hardnes of hart , contempt of the word , and fetch them home to thy flock — then after these conditions ; comes in . That they may be saved . This is to pray for the persons of sinners , but not for their sin , pray not for it .

The true Church never prayeth against the persons of the greatest sinner on earth , or her greatest enemies . Only the prayeth against their sins , without breach of charitie toward their persons , S. Austin thus prayeth Aug. Epist. 16● . Idem . to . 6. n. 8. against the Donatist's heresies ▪ Deus errorem vestrum occidat in vobis , and of the Manichees he saith . Non vos , sed errores odimus , and S. Ierome said the like of the Pelagians . Hier. proaem . in Jere. p. 270. Non hominum , sed errorum ●imicus sum . ( i. ) That God would kill their errors — that their persons are not hated , but their heresies only . Now to hate , and detest and indeavour the extirpation of sin and to pray against it , without hatred of the person , is just ▪ bona persecutio , quae non hominem , sed peccatum ejus Prosp. in Psal ▪ 100. insectatur . ( i. ) It is a good persecution , when the sin only , and not the person , is oppressed , just so did our Church pray against her enemies ▪ Abate their pride , asswage their malice and confound their devices . This may well stand with Christian charitie without any hinderance of our prayers , for the amendment , conversion and salvation of their persons .

For it ] we pray for our enemies , but it is ut Convertantur , Aug. n. 28. idem . n. 31. for their conversion ▪ and for infidels , but ut Credant . ( i. ) That they may become beleevers , but we doe not pray that they may be saved in their sins , they living and dying in their infid●litie . S. Austin writing upon those words Joh. 17. 9. I pray not for the world . ] Aug. n. 102. saith . Pro non credentibus non postulatur , ut illis diffidentibus ignoscantur peccata , sed ut bonitas , & pat●entia dei expectet si sorte vellent corrigi — ut dilationem long●m accipiant . ( i. ) We pray not for unbeleevers , that their sins may be pardoned whilest they continue in their unbelief , but that the goodnes and patience of God would for beare them a long time , that so happilie they might amend . For to pray absolutely for the salvation of a grand scandalous sinner , without respect had to his conversion , were to abuse the truth and righteousnes of our most righteous judg . Beza saith . Profa● sunt qui Beza . in . 1. Joh. 5. 16. hoc peccatum petunt remitti , non resipiscentibus . ( i. ) They are profane who desire pardon to impenitents ; I have heard of some hypocrites , who made their silly proselites beleeve , that God was so far from being angrie , that he took pleasure in seeing such of Saints sinning , as Fathers smile , when they see their young children playing , or els that God winketh , and can not see sin , in such pretty black Saints .

Now , albeit , in the prayers of our Saviour , and the Protomartyr S. Stephen the words run . Forgive them Father Luc. 23. 34. Act. 7. 60. — and Lord ●ay not this sin to their Charg without any explicit and overt mention of their Conversion , and repentance , yet we are not so to understand them , that those grand sins should absolutly be pardoned , without any conversion or repentance ; but that the prayers for forgivenes , must presuppose and implie an inclusive prayer for the meanes leading to forgiveness which are faith , conversion repentance , and amendment , as if our Saviour had said , Father ; Open their eyes that they may know , and confess me , and adhere to me , and repent , and so that their sin may be forgiven , and never laid to their charg . So S. Chrysostome understandeth Chry n. 48. Fulg. n. 14. the words of Christ , for saith he upon these words . hinc tria , & quinque millia conversa , and so Fulgentius noteth upon S. Stephens prayer Paulus converticur per orationem Stephani . ( i. ) That these prayers did implie the conversion of these sinners , for by vertue of them . 3. and 5. thowsands , yea and S. Paule , was converted , and this is cleerly expressed in S. Peters sermon Act. 3. 17. 19. as an exposition of our Saviours words , And now brethren I wot that through ignorance ye did it , repent ye therfore , and be converted , that your sins may be blotted out , to signifie , that the blotting out of sins , ever presupposeth repentance .

Finally , wheras some object that we may nor pray for the Conversion of the malicious enemies of the Church because ( they say ) S. Paule did not pray for Alexander the Copper — smith mentioned . 1 Tim. 4. 14. but said The Lord reward him according to his work . To this we say .

First . It doth non appear that S. Paul did not at all pray for his conversion .

Secondly . S. Paul did not hereby forbid prayer for him .

Thirdly . That as those words are no prayer for his conversion , so neither are they accounted by the best expositors , any imprecation ; but an Apostolical commination , and a leaving of him to the judgment of Theoph. in Loc. Theod. in Loc. Anselm in Loc. God . Theophilact expounds it thus . Reddat pro reddet , verbum pronunciantis est , non imprecantis , and so saith Theodoret , and Anselm . ( i. ) He saith the Lord reward him , ( for ) the Lord shall , or will reward him , it is not the wish , but the forewarning of the Apostle ; and therfore S. Ierome to express rather the meaning then the letter of those words , for reddat , reades , Reddet ei Deus . ( i. ) God will reward him , which is no more then is said of other sinners Heb. 13. 4. Wh●remonge●s , and adulterers God will judg .

CHAP. XXI . A recapitulation of the former Expositions of the foure places . That finall Impenitencie cannot properly be called the grand sinne . The difference of Repentance , required to the grand sinne , and to other inferiour , and unknown sinnes . The danger of misunderstanding the solifidian doctrine . Of the misbeliefe of the Incarnation of Christ , censured with Charitie . The Conclusion .

IT is now high time to ease the Reader , and to release him from my tediousnesse , and to draw to a conclusion , by summing up what hath been delivered concerning this grand sinne against the Holy Ghost in the Expositions of all those difficult places of Scripture ; the breviate whereof I do here represent in a few conclusions .

First , To that saying , Matthew 12. 31. It shall not be 1. forgiven . ] The meaning is , that it shal not be forgiven to that man who liveth and dieth in that blasphemie impenitently .

Secondly , to that saying , Heb. 6. 4 6. It is impossible 2. — to Repentance . ] The meaning is , that they cannot be restored to newnesse of life , and remission of sinnes after Baptisme , by any new or second Baptisme , but yet Repentance is not impossible as a second remedy to them that have fallen after Baptisme , neither is it during life absolutely denied .

Thirdly , To that saying , Heb. 10. 26. If we sinne wilfully , after we have received the knowledge of the 3. truth , there remaineth no more sacrifice for sinne . ] The meaning is , he that wilfully rejecteth Christs onely and all-sufficient sacrifice for sinne , by accounting his blood Commo● ; that is , by esteeming it to be but the blood of a meer man , a meer creature ; and therefore to be no better , nor of more worth then the blood of another man ; and in this blasphemous conceit and infidelitie , liveth , and dieth ; that man must look for nothing but judgement of condemnation , and fiery indignation ; because there is none other sacrifice for sinne possibly to be found , but Christ crucified , who then was , and is , and ever will be , Emmanuel .

Fourthly , to that saying , 1 John 5. 16. There is a sinne 4. unto death , I do not say that he shall pray for it . ] The meaning is , that whosoever shall commit the grand sinne , and in that sinne shall persist , continue and persevere obdurately , stubbornly , and impenitently , his whole life time , and die therein without repentance , and without speciall revocation , recantation , or retraction therof that man must needs perish everlastingly . All prayers for that man so living & dying , will be unprofitable for his souls health . For though whilest he liveth we may pray for his conversion , and perhaps beheard ( for ought we know ) yet to pray for his pardon and salvation immediately , without praying for , and desiring his conversion , as being necessary in order to his pardon and salvation ) is a foul abuse of Gods Truth and righteousness .

Fifthly , That if all these Expositions prove true , and 5. be so found and approved by the Christian Reader , then my former conclusion will necessarily follow , that neither this sinne which is called the sinne against the holy Spirit , nor any other sinne how great soever , is absolutely unpardonable , but upon speciall and particular repentance thereof , the sinner may finde mercy and forgivenesse .

From this doctrine of the necessity of repentance , to go before forgivnesse ; some divines suspect , that the grand and onely unpardonable sin , is final impenitence , because it is true , that this grand in is pardonable if it be timely repented , and as true ; that when it is accompanied with final impenitence , it shall never be forgiven , and indeed such a conceit did fall from the pen of Saint Hierom ; Impenitentiae crimen solum est , quod Hier. Epist. 4. 8. n. 9. veniam consequi nou potest , ( i. ) impenitence is the only fault which cannot obtain pardon .

To this conceit the answer is , that impenitencie cannot be called properly the sin unpardonable , because of it self it is not alwaies to be called a sin ; for impenitency is blamlesse , where no sin is ; the holy and unspotted quire of heavenly Angels , as they are impeccant , so are they not — penitent , and yet offend not thereby . But impenitency in grand and capital offenders , is a weighty and an aggravating circumstance , then when it is the perpetual concomitant of sin , and a consequent finally ; it makes the sin far worse , and as it is said , Rom. 7. 13. By it sin becomes exceeding sinful . Chrys. de fato lib. 3. n. 21. Non ●am tetra res est peceare quam peccati non pudere : ( i. ) It is not so bad a thing to sin , as not to be ashamed of sin . There is a received Maxime , Duo si faciant idem , non est idem , ( i. ) Two men may commit the same sin , which yet may be far worse in one then in the other ; for surely if the circumstance of person may varie the sin , much rather may a greater circumstance , as when a rich man , and a poore man commit the like theft , who doubts but the theft is more sinful in Aug. to 6. n. 10. the one then in the other , two blasphemers do alike blaspheme the Son of God , one repenteth the other persisteth , the penitent shall be pardoned . when the other by reason of this circumstance of impenitency will be condemned .

If the Reader desire yet to be further satisfied , why I have said , that this grand sin is not absolutely unpardonable but onely in case it be accompanied with finall impenitencie ; seeing that other sins also , which are not of so high impiety , cannot be pardoned without repentance , according to our Saviours words , Excep● ye repent ye shall all lik w●se p●rish . To this my answer is ( with submission to better judgements ) .

First the grand blasphemy of denying the Godhead 1. of Jesus Christ , doth utterly root up the very foundation of Chri●tian religion , it nullifieth the wonderfull and gracious work of redemption , for if the Lord Jesus be not the only Jehova , the Supream and most high God , then he hath not , nor could redeem us ; and if we do not firmly believe this , and adhere to him , in this most necessary faith , we cannot receive the end and benefit of his redemption . Without this confession all other doctrines of our Christian faith , , will be unprofitable for our soules health ; for this is the anchor of our faith , he that once offendeth in Apostatizing from his confession of faith , cannot be recovered , or restored to his benefit of Christianity but by a particular and special revocation , and renouncing of that damning error and blasphemy : whereas for the remission , and pardon of other si●s of inferior rank I conceive a generall confession and penitency will be accepted through Christ , by our most mercifull , and compassionate God .

For secondly , there are many sins , which although of 2. themselves & in their own nature , and merit , as they are sins , are sufficient to produce the fruit and wages of sin , which is death eternal , yet they are unknown sins , sins of ignorance , and such as we do not account , or think so , and such as we cannot possibly take particular notice of , and not onely passing the reach of our understanding , Euseb. Em. 24. but of our will also : Multi peecant qui peccare nolunt , (i) many sin , who desire not to sin — the evil that I would not that do I ; the sin of non — age — children , yea and of infants too , as Saint Aug. n. 8. 9. 67. Austin accounts them a secret concupiscence , an angry wish or word to our brother , an error in some point of christian doctrine not fundamental , in which a man liveth and dieth in opinion of the truth of it , besides thousands of unknown sins , and as many sins of Omission , called by Saint Austin , del●ct● , and so called as being derelicta , (i) delinquencies , or desertion of that Aug. quaest. in Levit. n. 8● . which is good , and might have been performed . Now either such offenders must perish for those unknown sins , or else it must follow that a general confession , in the lump af all our sins , and a deprecation for Gods mercy in Christ to forbear the punishment due to them with a purpose to decline all sin to our power , and as much as we can by Grace assistant , will be by Gods Mercy accepted through Christ , and therefore the holy Psalmist thus confesseth , and thus praieth , Psalm 19 12. Who can tell how oft he offendeth ! O cleanse thou me from my secret faults : we know how graciously our God did approve of the Publicans generall confession . God be merciful to me a sinner , Salvianus saith , Veniam peto etsi delictum nescio , (i) I pray Salv. Epist. ad Par. p. 322. for pardon , though I know not my particular sin . For when there is an impossibility of knowing all our several sins , how can there be a particular confession or repentance ; in this case the advice of Lactantius is good , Nihil aliud precetur homo nisi peccata remitti , (i) Lact. l. 6. de ver● cultu . c. 25. n. 21. Let a man pray that his sins may be forgiven though he pray for nothing else , in this sense I understand those words of Saint Austin , Justam non impediunt à vita Aug. de Spir. & lit . c. 28. aeterna peccata quaedam venialia , sine quibus vix vivitur , (i) there are certaine pardonable sins without which a man can hardly live , which shall nor hinder a godly righteous man from heaven , provided that the generally confesse , and deprecate them in the lump ; and such an acknowledgment is most necessary . But to such Pharisaical and presumptuous Solifidean hypocrites , who will not be induced to a confession and penitence for their sins , presuming either on an historicall faith , or a bold ungrounded conceit that they are elected to heaven , and shall be saved by this fancie , therein abusing the most comfortable and wholsom doctrine of justification by faith alone acting and operating by love , and therefore making no scruple in their conscience , of doing injuries , and oppressing their despised brethren . Tertullian shall speak as sometimes he did to such as themselves . Qui aiunt se salva fide peccare — salva Tertul. de paen . ● . 15. venia in Gehennam detrud●ntur , (i) those that presume to act all manner of unrighteousnesse , and yet tell us they shall certainly be saved , because they hold fast , and reserve their Faith . Let them know that God also , will held fast , and reserve his pardon from them , and then they will be condemned .

There remaineth yet one scruple more , to be examined concerning Erronious Opinions and misbelief of the Incarnation of God , which I thus state .

If the deniall of the Godhead of Christ , persevered in impenitently ▪ untill death , ( For after death , none of the damned are Atheists , or Arians ) will certainly bring upon such a blasphemer , eternall perdition , because this blasphemy utterly disclaimeth the grand and principall means of Redemption , and so of salvation .

I aske , What shall be thought of them that believe not rightly in the Incarnation of cur Lord Jesus Christ : For many which confessed Jesusto be God , and also to be Incarnate , yet they would not believe that he took his flesh from the Virgine Mary , as conceiving it to be too great an abasement of the mighty God to passe through , and suffer the pollutions of the womb .

And also , because they reade in Scripture , John 13. 13. and 1 Corinthians 14. 47. The second man is the Lord from Heaven .

Thus did some of the old Hereticks believe , as the l l Basil n. 37. Valentinians , and m m Naz. n. 34. Apollinarius , n n Aug. to 6. n. 9 the Manichees , and o o Epiph , haer. Apelles said that Christ made himselfe a body of the Elements , and did not take it from Marie .

And this they professed in a pretended honour 44. of Christ p p Aug. to . 6. n. 10. Iusipienti honorificentia as Saint Augustine calleth it ; ( id est ) foolishly thinking thereby to honour Christ ; and this was also one of the Tenents of the late Anabaptists , as we finde in the sixteenth Centurie .

Now to affirme these things is to gainsay the Doctrine and promise of Redemption , by the seed of the woman and the promised seed of Abraham and the sonne of David , for Christ is not from their loyns , if his body came from Heaven ; and although a simple well meaning soul , should live and die in this errour , who hath alwayes adhered to the main principall Doctrine , viz. God in Christ , and God incaruate , believing Vide supra , lib. 3. cap. 10. & 11. that Christ performed the Law actively for him , and also suffered death on the Crosse for him in a body ▪ howbeit not in such a body as descended from Adam , shall we affirm that such a misbeliever must necessarily perish ?

I answer , that I dare not so pronounce , because this sinfull and erroneous conceit of the incarnation is at most but one of these sinnes which our Saviour called A word spoken against the Sonne of Man , Matthew 12. 32. For it is onely against this humane nature , and no blasphemy against his Holy and Divine Spirit , or Godhead , and of such sinnes he saith , It shall be forgiven him , viz. If , such a sinner with an humble heart make an acknowledgement and general confession of his secret and unknown sinnes , ( wherein this will be included ) so as is before said , with a resolution to decline any thing that he knowes to be sinfull , so much ( as by assistance of Gods , Grace ) he can still holding himself close to the main foundation which the forenamed old Hereticks did not , but vented many blasphemies against the Divine Nature , and also polluted themselves with many fowle Morall vices .

I say , when Jesus Christ hath said , It shall be forgiven , how dare any Man presume to say , It shall never be forgiven .

For , although the Erroneous conceits of Christs Body comming down from Heaven doe disturb the Order of Gods dispensation , and the congruitie of the work of Redemption and correspondence thereof with the words of the Covenant , yet it doth not take away , and root up the foundation . This doth not un-God our Redeemer , nor deny utterly the gracious work of Mans Redemption , So as this most blasphemous Commentarie hath none ; which I now ( together with my weak endeavours in opening the dangerous Doctrines thereof ) leave and submit to the censure of the learned , and to the namelesse Anthor thereof : I say , of both our Writings , as Saint Cyprian did Cyp. lib. 4. Epist. 9. to Paptanus . In die judicii ante Tribunal Christi utrumque recitabitur .

To God the Father , God the Son , God the Holy Ghost , three Persons , one onely God , be ascribed all honour and glory for ever and ever Amen . Qualitèr haeretici pro falsae opinione , in die judicii puniendi sunt , nullus potest scire nisi Judex — patiens est Deus , quia affectis piae opinionis errant . Salvian . degub . l. 5. p. 163. FINIS .

THE TABLE Of the Contents of each several CHAPTER .

THE FIRST BOOK , Containing General Animadversions upon the Commentarie and Commenter , and the assertion of the Souls Immortalitie . Chapter I. CErinthus , Artemon , Theodotus , and Page . 1. Natalis , Authors and spreaders of the blasphemie of the denying Christ's Godhead . The Divine warning of Natalis : That after these Paulus Samosatenus , and Arius , were maintainers of the same Heresie . The spreading of it in severall parts of the known world , even in our Britain . That it was here discovered in Queen Maries dayes . And punished by fire in the reign of Queen Elizabeth , and of King James ; That the same is now revived by this Commenter , the qualitie of G. M. who negotiated in the Printing and publishing this Commentary . Chapter II. That the Commenter , though he carefully concealed Page 4 his own name , yet caused this his Book to be presented to divers persons of quality . That this Commenter is the first that ever published this Heresie in our English Print . Three reasons conceived why he concealeth his own name . Chapter III. Of the licensing of this Comment ; the Licensers Page 7 censure of it ; and an Apologie for him , in that he called this Commentarie , a Comment , and in his letter to an honourable Person declared it to be erroneous . The copy of the Letter , a parallel passage of Libanius concerning Julian , and the Manichees concerning their Founder Manes ; the ancient practice of burning such hereticall books . Chapter IV. The Commenters compliance in unsainting the Page 10 Apostles . The reason why the Title of Saint was of old withdrawn from Churches by the decree of a Council . That the abuse of images occasioned it , and yet that the Title of Saint was not denied to the persons of Holy men : Of his condemning Tombes . Something concerning Hypocrisie in long hair and short . Of the reason of the Nazarites long hair , and the hypocrisie of their imitators . Chapter V. The Commenters compliance with the old Arians . Page 15 The judgement of the Ancients concerning the Authour of the Epistle to the Hebrewes : A Vindication of Eusebius , concerning the words Homo ousion , and Homoi ousion , and also of the Nicene Fathers falsly charged by the Commenter , as if they favoured his own Heresie . How the Father and the Sonne are said to be Opposite , and yet both are but one God . The Commenters Errour in the Logicall Doctrine of Relatives . Chapter VI. That this Commenters principall designe , was by Page 16 his pretended Commentarie , to darken and extenuate , or confute the clear Evidences of this Divine Epistle , onely because therein are many great Testimonies of Christ's Godhead : That herein he imitateth the practices of the old Hereticks , Marcion , Valentinus , and the Manichees . The Commenters misexpounding Hebrewes 1. 6. in allowing Divine Adoration to Christ , and yet will not acknowledge him to be more then a creature ; and in applying the appellation Jehova , to one whom he denieth to be the Supream God , contrarie to Psalme 83. 18. what prostration signifieth . Chapter VII . That this Commenter mis-expoundeth Hebrewes Page 21 2. 2 , 3. That the Gospel is therefore preferred before the Law , in that the Gospel was delivered by God himself immediately for it was delivered by Christ himself who is the Supream and onely God , whereas the Law was delivered , indeed by the same God ; but mediately by the Ministery of Angels , or Creatures . A true Exposition of Acts 7. 53. and of Gal. 3. 19. and Exodus 20. 21. Moses and Paul reconciled . That Christ is the Authour or Testator of the Evangelicall Testament , and not onely a Witnesse or Martyr , as the Commenter would have him . Chapter VIII . The Immortalitie of the Soules of Men asserted against this Commenter , from our Saviours Page 23 words , Matthew 22. 32. Luke 23. 43. That the Article of Resurrection is therefore expressed to be said of the body onely , because the Soul dieth not , which is shewed in Saint Pauls Rapture , and Saint Stephens Prayer , from Church Writers , Philosophers , and Physicians observations in Anatomie the Souls mortalitie was the old Arabick Heresie . Of the immortalitie of Christs humane Soul , and consequently of ours . That the Doctrine of the Souls immortalitie is now an Article of the Creed , and why this Article was then newly added to the old Creed . Chapter IX . That the Article of Christs descent was added to Page 26 the old Creed , principally to set forth the Immortalitie of the Soul of Christ , and so of our souls : An examination of the tradition oral , and the writing of Creeds : The summe of the ancient Doctrine of Faith , briefly delivered by Irenaeus , and the most Ancient Creed thereunto agreeing , recorded by Tertullian . Chapter X. That divers additions were made to the old Creed Page 29 occasioned by divers Heresies . What the Heresies were , and what Articles they occasioned ; and particularly , that the Arabick Heresie ( denying the Souls immortalitie ) occasioned the Article of Descent , is probably shewed for that it was not any Creed generally received , before the death of Saint Austine , the Nicene hath it not yet , the Athanasian at first had it not , nor is it in the symbolicall Hymne , called Te Deum ; A modest censure of the Athanasian symbol and an Observation concerning the multitude of Creeds . Chapter XI . Of the word Hades , which is translated Hell , Page 32 that it proves the soules immortalitie in that it signifies a being , subsistence or permanencie of the souls of dead men separated from their bodies , and residing in a Mansion and Condition invisible to us Mortals . That the place and state of souls separated , is kept secret from us , though the knowledge thereof hath been , and is much desired . Of Saint Hierom's and Curina's visions , and the apparition of Irene deceased . Chapter XII . A censure of those visions of Saint Hierome , and Page 35 Curina , by comparing them with the Ecstasies of Saint Peter , and Saint Paul , mentioned , Acts 10. 10. and Acts 22. 17. What an Ecstacie , Traunce , or Vision is . In what manner God spake to the Prophets in visions . Of Saint Johns Revelation . The difference between Divine Inspirations and prophane Enthusiasmes . That the one illuminates , the other obtenebrates mens understanding , and how such raptures or exstacies do argue and prove the Soules seperabilitie , and immortalitie . Chapter XIII . That the Apparitions of the dead do not prove the Page 39 Souls immortalitie . For that they are not really the Soules of men deceased , but possibly may be the delusions of Satan assuming the shapes of men . Why Necromancy is forbidden , Deuteronomie 18. 11. Albeit the dead cannot appear to the living at their desire . That the state of Soules seperated is concealed . Chapter XIV . That the Soules immortalitie is confessed by the Page 41 Church Catholick . That the Commemoration of the dead in the Church Litnrgies , was principally to set forth the Churches belief of the immortalitie of their Soules . For that the dead receive no benefit by the prayers of the living : The Opinion of some Divines concerning Saint Pauls prayer for Onesiphorus , 2 Timothy 1. 18. and of that saying , 1 John 5. 16. of which see a full Exposition in my fourth Book . Chapter XV. That the Father's did not believe ( as the Commenter Page 43 doth ) that Soules departed are insensible , as if they were dead , or asleep , because the Saints departed do pray for the Church Militant , as the Fathers thought . Chapter XVI . Of the departures of mens soules . That their conductors , Page 48 and leaders to the other World are Angels good or bad . That soules seperated are setled in certain Mansions , is shewed by Scriptures , and Fathers , whereby the permanencie and immortalitie of the soul is clearby proved . That all those severall mansions go under the generall appellations of Heaven and Hell . Chapter XVII . A particular detection of the blasphemies contained Page 51 in the Commentarie , which are reduced to these two heads The first , shewing the blasphemies against the Godhead of Jesus Christ . The second , shewing the blasphemies against the Incarnation of God and his gracious work of Redemption . CHAP. XVIII . The dreadfull consequences of the Commenters Page 51 blasphemies , in denying the Godhead of Christ , and his great works both of Creation and Redemption . That it is much better , never to have been born , or by death to be annihilated , or to perish as the beasts doe , then to live and die in these sinnes , and to rise to judgement . The conclusion of the first Book .

The Table . THE SECOND BOOK . Containing an assertion of the Godhead of Jesus Christ against the Commentarie . Chapter I. AN introductorie discourse concerning Page 1 the sinne against the Holy Spirit , as it is described , Matth. 12. 31. Mark 3. 29. Luke 12. 10. Divers doubts , difficulties , and opinions thereof . Chapter II. What the word Blasphemie signifies ; That this Page 4 sinne was the blasphemous denying the Godhead of Christ , The spreading of that Pharisaicall blasphemie amongst Jewes and Heathens . Of Apollonius ; of Tyana the Magician compared by Heathens , with Christ for miracles . Certain considerations premised for clearing doubts concerning this sinne ; and two conclusions extracted from those consisiderations . Chapter III. That the Godhead of the Sonne is called Spirit , 7 and Holy Spirit , that every Person in the Trinitie is , and may be called the Everlasting Father , in respect of Creatures , and yet how the appellation Father is proper to the first Person . That every Person is holy , and an Holy Spirit , and yet how the appellation Holy Spirit is proper to the third Person . That the words Spirit and Ghost signifie the same thing . Chapter IV. Diverse Observations of the words of Christ , Matthew Page 20 12. The result is , that the Pharisee's blasphemie consisted in the deniall of Christ's Godhead . The difference between a sinne against the Sonne of Man , and against the Holy Spirit . The judgement of the Fathers herein . Chapter V. The Opinion of later Divines concerning this Page 14 sinne , that they affirm Arius and the Emperor Julian the Apostate to have sinned this sinne . An examination of the particular sinne of the said Arius and Julian , and a breif narration of their lives and deaths . Chapter VI. Why the Blasphemy of denying Christs Godhead Page 33 is called the unpardonable Sinne , that the Commenters Doctrine in this grand Heresie , is no better then Judaisme or Turcisme , that it is by the Fathers esteemed , and called Antichristianisme . To deny Christs Godhead is to renounce redemption , and salvation by him , wherein the worth and preciousness of the blood of Christ consisteth . Chapter VII . That the Commenter in Logick sheweth himself Page 37 to be a Porphyrian in denying the Godhead of Christ , and followeth the Heresies of Cerinthus , the Maniches , and Arius , and acteth for Antichrist , and Turcisme . The Charactor of Socinus . Of the Grand Antichrist , and his numerous Corporation , which is the Mysticall body of iniquitie , and of their preachers . Chapter VIII . Of the Vnion of the Godhead and Manhood in Page 52 the Person of Christ , and that the two Natures once united continue for ever inseparable . The difference between the Existence of the Godhead in Christ , and its Existence in all creatures . Of the mutuall communication of properties between the Divine and Humane Natures in Christ . The Heresie of Nestorius , his life , condemnation , banishment , and exemplarie death . How holy Men are said to be Deified by partaking of Divine Graces , and conforming to Gods will . Chapter IX . The Commenters blasphemous conceit of Christs Page 33 Deification . In what sense Christ may be truely said to be Deified in time , who was the onely God from all Eternitie . The true sense of diverse sayings in Scripture concerning Christs Exaltation . How the Sonne of God comes to be called Christ . Chapter X. How those Scripturall sayings are to be understood Page 37 which mention the abasing or minoration of Christ the Sonne of God . An Exposition of 1 Cor. 15. 24. Concerning Christs delivering up the Kingdome , and reigning till judgement , and his subjection afterwards . Of which see more in the 2 Section of this Chapter . Chapter XI . Why the unpardonable Sinne is fastned rather Page 52 on the deniers of the Godhead of the Sonne , then on them that deny the Godhead of the other Persons in the Scriptures Expression . Of the form of words used at Baptisme , diversly mentioned in Scripture , and the reason of that diversitie . That Christ mediateth for us in Heaven , not verbally ( as the Commenter would have it , but by a reall presenting that Person , who in our stead , did perform and suffer what was required of his mysticall Bodie . Chapter XII . The Godhead of Jesus Christ shewed by Scriptures Page 55 Propheticall and Evangelicall by the Type of the Tabernacle , which was as a visible habitation of God representing the Body of Christ . How the Heathens immitated this , by setting up visible images , wherein they thought their God was resident . Chapter XIII . Reasons why the Jewish worship was confined to Page 58 the Tabernacle and Temple , that these were Types of God to be Incarnate : Why the People of God worshipped with their faces towards the Temple : That the Church is more Ancient then the Temple : That ( notwithstanding , the Commenters cavill ) the Patriarches belived in the same Sonne of God that that we Christians do , though the appellation Christ , could not then be used . Chapter XIV . That the Christian when he prayeth , prayeth to Page 61 God whom he considereth to be resident in Jesus Christ as in his Temple ; As the Israelites considered God resident in the Tabernacle and Temple , and so prayed toward that place : That God so intabernacled in the Body of Christ , is the finall or ultimate Object of The Christians prayer and worship Chapter XV. How the onely and most high God became a Priest Page 65 and a Mediatour : That Christ is prayed to , and yet is a Mediatour : How Christ is said to pray , and yet is the supream God : That every Person in the Trinitie may be prayed to . Chapter XVI . The Godhead of Christ shewed from the Adoration Page 68 of his Person , that his Godhead is worshipped , and not his Body alone considered without the Godhead . That the Godhead united with a creature ( for so is the Body of Christ ) doth not hinder us from worshipping our God : Of the worship of Jesus performed , and yet without worshipping a creature . Chapter XVII . That the custome of bowing , when the Name Page 71 Jesus is mentioned , was appointed principally to set forth his Godhead , and to keep Christians in a continuall Confession and memorie thereof , being the main foundation of our Religion . Chapter XVIII . That Jesus Christ is Jehova : Of the Name Page 74 Jesus , that it is a proper Name of God : No Person in the Trinitie hath any name proper , but onely the Sonne : Of divers appellative Names of God . Chapter XIX . An enquirie , whether the pure Godhead ( considered Page 77. as not incarnate ) hath any proper Name : The distinction of Names Proper and Appellative : The opinion of Philo the Jew therein , and of the Fathers , that their judgement is , That there is no proper Name of God , but onely the Name Jesus : The Authours submission hereof to the learned Reader . Chapter XX. The Godhead of Christ shewed from his appellation Page 79 Jehova : That no meere creature can be called Jehova : The signification of that word : The reverend esteem of it by the Ancients : That by the word Tetragrammaton , Jehova is meant , both in Jewish and Christian Writers . Chapter XXI . The Conclusion of this second Booke , with the Page 82 Authours resolute Confession of Jesus Christ to be the most High , and the Onely Lord God .

The Table . THE THIRD BOOK . Containing an Assertion of the Incarnation of the most High and Onely God , in the Person of Jesus Christ . Chapter I. THe vindication of Eusebius against the Page 1 false aspersion of the Commenter . That Eusebius consented to the Eternall Godhead of Christ , and to the Article Homo-ousion : His judgement con●erning Gods visible appearance to the Patriarches , in the Person of the Sonne : That the supream God appeared to Abraham in the Person of the Sonne : The Vnitie of the Godhead in the Persons of the Father , and the Son . Chapter II. How in the Scriptures , the most high God is said Page 6 to have been seen , and yet that no man hath seen God , and both very truely . Two questions propounded concerning the visibilitie , and invisibilitie of God . Chapter III. The first question , How God is invisible : What Page 8 is meant by the Face of God ; some places of Scripture which seem Opposite , are reconciled . Chapter IV. More concerning the first question ; How God Page 10 hath been , and may be seen : What the word Angel signifieth : Of the appearing of God by assuming a corporeall shape : Of Gods walking in Paradise : That the apparitions of God in corporeall shapes , were but Preambles , and Prefigurations of his Incarnation . Chapter V. That the Incarnation of God was foreshewed in Page 13 words , and by promises : The meaning of the Image of God wherein Man was made : The meaning of the oath under Abrahams thigh : The mysterie of Abrahams entertaining God at meat , and of Jacobs wrastling with God , unfolded : What is meant by the Back-parts of God : A rejection of the errors of the Anthropomorphites , and an Explication of the first Article of Englands Religion . Chapter VI. The second question , Why the Fathers said , Page 16 that onely the Sonne was seen by the Patriarchs , and not the Father , seeing both persons are but one God : An exception of the difference between seeing God in this life , and in the other life : Whether God in the Person of the Father , was ever seen in an assumed shape ; the judgement of 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 t●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 unregenera●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 Baptisme . That the principal scope of that place is against the presumption of Anabaptisme , or a second Baptisme . Chapter V. That the word Renue is to be understood onely of Page 16 renovation by a new Baptisme . That sinners after Baptisme may have the remedy of repentance , but not by a new Baptisme . The distinction of renuing . 1 Baptismall . 2 Morall or penitentiall . Four Propositons , by which the meaning of these words is collected . In what sense sinnes originall , or actuall are said to be taken away in Baptisme . Chapter VI. How a second Baptisme , is said to be a new crucifying Page 19 of Christ : That it is ignominious to the All-sufficient sacrifice of Christ : That a second Baptisme doth no good but much harm , it aggravates sins , even as rain maketh weeds to grow , that these words do not prove an impossibilitie of repentance ; but onely an impossiblitie of renewing by a new Baptisme . Chapter VII . A review of those words , Heb. 6. 4. and some Page 25 doubts cleared . That none were anciently called illuminate , but onely the Baptized ; That Catechising was not then called illumination . What moved the Apostle to handle the Doctrine of Baptisme , and so strictly to forbid Anabaptisme in the Epistle to the Hebrews , rather then in other Epistles . Chapter VIII . The distinction of Baptismes into true and false : Page 30 The formes of Pseudobaptismes among Hereticks ; That after their dipping , a true Baptisme may be administred , and yet cannot be accounted Anabaptisme : The Novatian Baptisme was a true Baptisme ; Saint Cyprian is in part excused . Chapter IX . That the Disciples of Ephesus , Acts 19. who Page 34 said they had been baptized to Johns Baptisme , were ( notwithstanding ) then Baptized by Saint Pauls appointment , yet that this example doth not warrant Anabaptisme , because Johns Baptisme was then out of date and Null : Johns too late Baptisme compared with the now Jewish Circumcision , and both found unlawfull . Chapter X. Of true Christian Baptisme ; that it may not Page 38 be twice ministred . No Heretick maintained two Baptismes but onely Marcion : What Marcion was , & the reason why he multiplied Baptisme : The reasons why , Novatians , Donatists , and the late Anabaptists rebaptized ; answers to their reasons : Of baptizing Infants , of Saint Cyprians error , and Athanasius his ludicrous Baptisme . Chapter XI . That the ancient Church allowed but one Baptisme , Page 46 is shewed by the then frequent deferring it till ripe years , or old age , That their delaying was mostly for carnall respects : The danger of delaying Baptisme : The Story of a Jew Anabaptist : An example upon an Arian Pseudobaptisme : The summarie meaning of that Scripture , and the Exposition concluded . Chapter XII . A full Exposition of Heb. 10. 26. The particular Page 52 sinne against the Holy Spirit , is shewed to be the blasphemous denying Christ to be God ; What is meant by accounting his blood common or unholy : The unsufficiencie of legall sacrifices , and the sufficiencie of Christs sacrifice . Chapter XIII . Of severall degrees of this sin of denying and rejecting Page 57 Christ and salvation by him . First , some deny him outwardly , onely by compulsion and terror of torments . Secondly , Others wilfully uncompelled . Thirdly , Others , both willfully , and also after-knowledge , as Arius Julian , and this Commenter . The concurrence of Theophilact and Saint Anselm in the sence of this place . Chapter XIV . That the remedy of repentance is not absolutely Page 61 taken away from them who have sinned the grand sin of denying and renouncing Christ : That such possibly may repent : That this sin is then onely unpardonable , when it is accompanied with small impenitencie . The Conclusion of this Exposition . Chapter XV. Whether such blasphemers , if they repent may Page 64 possibly find mercy : The difference of repentance Legall and Evangelicall . The repentance of Judas : The difference of Repentance and Rescipiscence : The Conclusion , that true repentance is never totally rejected : Objections out of the Old Testament answered : Why temporall pressures are not alwayes removed upon true repentance . Chapter XVI . A full and large Exposition of 1 John 5. 16. Page 70 That the Fathers called some sins Veniall , and some Mortall , albeit every sinne in its own nature and merit is mortall or deadly . What is meant by a sinne unto death , and a sinne not unto death : That sins are not equall . Chapter XVII . The judgement of the Fathers and ancient Expositors Page 74 concerning sinne unto death : The Discipline of the Primitive Church correspondent to their judgement . That the greatest sinnes may be , and actually have been pardoned : The true sence of the Fathers in calling some sinnes veniall , and some mortall . Chapter XVIII . The meaning of those words , [ I do not say he shall pray for it ] That the praying or not Page 79 praying mentioned , is to be understood of the living , and not of the dead : The practice of the Church in praying for penitents : The manner of Ecclesiasticall or outward pennance shewed in the pennance of the Lady Fabiola . In what case God forbad praying for sinners in the Old Testament . Chapter XIX . That no condition of any grand sinner , is so desperate Pag 83 during life , but that he may be prayed for in this sence , that he may have the grace of conversion : Certain Propositions of Divines concerning the matter now in hand , are examined : The practice of the Synagogue and Church in praying for all Mankind , the concurrence of the Church of England therein ; praying even for Heathens , Idolaters , Persecutors and Hereticks . Chapter XX. The meaning of those words [ I do not say he Page 89 shall pray for it ] set down positively , and conclusively : The difference between praying for the Person , and praying for the sin : The different prayers for a sinner penitent , and a sinner not yet penitent . The practice of this Church in praying for persecutors , and yet against them . The prayers of Christ and Saint Stephen explained . The case of Alexander the Copper-smith . Chapter XXI . A Recapitulation of the former Expositions of Page 94 those foure places . That finall impenitency cannot be called the Grand sinne . The difference of repentance required for the inferiour and unknown sins . Of the Solifidian doctrine . The particular sin of misbelieving the Incarnation of God censured with Charitie . The conclusion of this fourth Book .

FINIS .

Errors of the Press .

In the Title page line 12 for 1647 read 1646. In the advertisement to the reader , p. 3. l. the last , to Joh. Hen. Bisters●ldius add and published An. 1639. In the preface p. 12. l. 29 r. only . In the 1. Book , p. 18 l. 10 r your word is ▪ p. 28. l. 7. r. mortuos , p. 29 l. 18 r. one Lord , p. 30 l. 38 r. Nicetas , p. 33 l. 41 r. a dead , p. 34 l. 32 r. Sentence , p. 47 l. 19 soul r. joul , p. 51 l. 29 pro r. per in the margin . In the 2 Book . p. 3 l. 8 fur r for ▪ p. 6 l. 27 Lucan r. Bucan p 8 l. 33 Ehat r. That , p. 12 l. 16 aith r. saith , l. 18 sod r. Son l 23 conjicietur r. conjicietur , p. 17 l. 19 r. how can , p 18 l. 37 Olympus r. Olympius , p. 22 l. 15 r. Grat● justitia , p 26 l. 19 r. also , p. 28 l. 8 r. Son of David , l. 12 no r. nor ▪ p. 32 , ib. r. so in S. Chrysost. is called , p. 29. l. 28 r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , p 32 l. 22 r. Patellarii , l. 27 r. Goddified , l. 34 r. Deificatio est Dei imitatio , p. 34 l 11 r. became , p. 37 l. 14 r. As is , p 39 l 2 r Saints , p. 42 l. 33 r. the , p. 43 l 6. r. contrectas . l. 8 r. Christus , p 49 l 20 r. not at all , p. 54 l. 15 r. Vngentem , p 58 l. 9. r. sacrifice , p. 59 r. Dei , p. 65 l. 27 r. orat , p. 73 l. 19 r. before ▪ p. 83 l. 1. 38 , r. 83 l. 3 r. Decep●i . In the 3. Book , p. 1 uli . r. of the h●resie of Artemon , p. 2 l. 13 r. there , l. 39 r. de Demonstra●ion● , p. 3 l 34 idem , p. 4 l. 2 you mean , p 4. l. 5. r &c. l. 8 r. and , p. 5 l. 9 Tertullus , l. 11 r. as in the l. 12 these r. the p. 7 l. 37 ● that the , p. 8 l 33 r. Maj●stie , p. 9 l. 15 r. Nemo essentiam Dei vid●t , Deus essentia invisibilis , p. 11 l 34 r. viderunt , l. ●9 r. with our first Parents , p. 12 l. 33. r. figura veritatem , p. 15 l. 15 r. Posterio ▪ itatem l. 31 r. Audian errors , p. 7 l 18 r. we read , p. 18 l. 33 r. and the holy Ghost l. 38 p. 119 r. p. 11 , p. 19 l. 22 leave out id est , l 35 r. other fathers , p. 22 l. 12 r. Christ cannot be said to be Incarnate , for neither can th● faithfull be said to be incarnate though , p. 23 l. 8 r. and to , p 25 l. 30 r. is , p. 26 20 r. were , p. 29 l. 3 r. sum ▪ p. 31 l 26 r. it , p. 37 l. 21 r est , p. 42 l 33 r. 3 r. Son , p. 43 l. 8 , r. is also put , p. 51 l 17 ● . 1. 2ae . p. 52 l. 4 r. to p. 56 l. 26 r. thep . 58 l. 30 r. as , p. 62 l. 3 r. implicitly Lio 3 p. 78 l. 26 r ▪ intimated . Lib. 4 p 6 l. 34 r. converted , p. 9 l. 35 r. Arian , p. 20 l. 23 r. jacientes , ib l. 33. r. her , p. 21 l. 11 r. the Son , p. 22 l. 15 r. twice , p 23 l. 19 r. highn , p. 25 l 20 r. Adulto-Baptism p. 28 l. 21 r. them , p. 30 l. 32 r mitiantur , p. 38 l. 31 r. ( but from but to supper ) ▪ p. ●9 l. 17 r. Marcion , ibid. l 27 r. there ▪ p 41 l 32 r. Cornelius , p 43 l 10 r. caused , p 45 l 27 r infants , p 73 l 10 r ad mortem , ib. l 30 p 201 r. p 62 , 87 l 30 r. sinner , p 90 ▪ l 39 r. of , p 92 l 12 r. such Saints , p 94 l. 22 r. to renue them . p 99 l 25 r. Iohn 3 Iohn 6 38 that he came down from heaven . p 101 l 6 r. Pupianus : Errors in the Margine , The Preface , p 8 l 5 r. 1 Cor 12 , 13 : The 1 Book p 1 l 2 Euseb. lib. 5 r. cap. 28 p 23 l 9 r. Tull. Epist. 69 lib. 5 p 33 l 3 r. Euseb. de Demonst. p 46 l 8 r. n. 6 : The 2 Book , p 9 l r. Pelagian . p 31 l 17 r. lib. 4 , p 33 l 4 , r. dofilii Divinitate p 38 l 2 nu. r n. 27 , p 44 l 11 r. de verb. Domini , l 16 & p 45 l 7 p 45 l 9 r. serm. 48 ▪ p 80 l 10 r. 5 n , 13 : The 3 Book ▪ p 2 l 3 r. 23 , p 5 l 7 r. Sue● . p 7 l 7 r. lib. 5 n : 17 , p 12 l 4 r. c. 7 , p 23 l 3 r. 64 , p 24 l 3 add id : homil : 40 Antioch : p 41 l 7 r Ambrose , p. 44 l. 1 r Aug: in Ps: 21 : The 4 Book , p 8 l 4 r. vide infrà cap. 21 , p 15 16 r n : 50 p 29 l 16 l 12 c : d : r : lib. 12 c : 6 , p 30 Ambr : de sacram lib: 4 c : 4 p 33 l 3 r : 1 c : 6 , p 41 l 5 lib: 6 c : 36 : r : lib: 7 c : 2 , p 44 l r : Episcop: Nor : p 4 9 l 2 r : cap. 1 ● : 78 , p 67 l 14 Des : 1 l 1 ● : Dec: 1 lib. 1 , p 69 l 4 r : Augustini p. 72 l 4 ● : 18 , r : n : 28 l p 73 l 2 to : 6 r : August n : 5 to : 6 , p 85 l : 10 r. Haeres : 88 to : 6 , ibid: l 12 , r : ad Genuenses , p 86 l 9 , r : de p 91 l : 2 , r : suprà .