THere is no Religion in the World (if we believePlutarch. in vitis Numae, Lycurgi, Alcibiad. & passim. Casaubonus ad Annal. Eccl. exercit. 16. num. 43. pag. 391. b. 392, 394. b. Historiographers) but hath Mysteria, Mysteries; and Mystagogi, Teachers of those Mysteries; and Festa, Solemn Dayes and Times, for the observation and celebration of those Mysteries. Wherefore Christian Religion, which is theAct. 4.12. Io. 14.6.17.3. only true Reli­gion, and the most excellent way of serving the De­ity,Pastorum propugnacu­lum, part. 1. cap. 12. p. 78. ought not to be without them.

Now there are two great Mysteries in Christian [Page 2] Religion, the one concerning the ever-blessed Trinity; the other concerning the holy Sacra­ments.

First, Concerning the ever-blessed Trinity, thatAug. de civit. Dei. lib. 10. cap. 23. pag. 605. circa finem cap. Three should be One, and One Three; that these threeAthanasius in symb. 1 Iohn 5.7. Iohn 3.13. should be distinguished by incommunicable Properties, and yet united in one and the same Es­sence: thatHookers Eccl. pol. l. 5. num. 53. pag. 294, 295. the second Person in this Trinity should have two Natures substantially differing each from other, and each of them retaining their essential Properties; and yet both of them united in one Subsistence. Mysteries indeed,Mens defi­cit, vox si­let, &c. Am­bros. de Fide ad Gratian. lib 1. c. 5. 1 Cor. 2.14. Mat. 16.17. 1 Tim. 3.16. which neither Plato with all his Philosophy could dis­cover, nor Archimedes with all his Mathematicks demonstrate, nor Carneades with all his Logick find out, nor Aristotle with all his Metaphysicks mount unto.

Secondly, There are Mysteries which concern the holy Sacraments: That underWhites Re­ply to Fisher, p. 390, 39 [...], Reynolds of the Sacra­ment, cap. 2. pag. 6, 7. c. 13. p. 94, 95. 1 Cor. 10.16. Iohn 6.51, 54, 55. earthly and visible Signs, should be hidden Spiritual and invisible Grace. That the Son of God who is in­finite in Glory, should be mystically united to such Elements as Water, Bread and Wine. That these Sacraments should not be nuda signa significantia, bare, naked, and empty signs (asEpisc. Win­ton. opuscula. viz. his An­swer to the eighteenth chap. of Per­rons Reply, pag. 2. circa finem. Zuinglius de vera & falsa Relig. cap. de Eu­charistia, à pag. 258. ad pag. 271. Rom. 4.11. Sacramenta non sunt tantum signa representa­tiva, sed exhibitiv [...]. Davenant. in Col. cap. 1. verse 2. pag. 9. Zuinglius un­warily speaks) but they should also be signa obsig­nantia, confirming and sealing signs, and signa ex­h bentia, signs exhibiting that which they signifie to a worthy Partaker. So that they are the Conduit pipes of Grace, and the Earnest of Blessedness; [Page 3] Mysteries indeed at which Reason void of Divine Revelation stands amazed.Sacramenta Patres appella­bant mysteria —passim apud patres leges [...], &c. Casaubon. ad Annal. Eccl. Ex. 16. num. 4 [...]. pag. 395.

My Text appertains to the first of these Myste­ries, namely to the ever-blessed Trinity, and dis­covers divers Arcana, divers Secrets concerning the Word, who is the Second Person in that in­comprehensible Trinity. And the Word was made flesh, and dwelt among us, and we beheld his glo­ry, &c.

The first word of the Text [...] And, is not re­dundant, as it is sometime in Scripture:Mat. 8.7. but it is a Conjunction copulative, and therefore imports de­pendance on the verses preceding; wherein our Evangelist S^t John (who is shadowed out by the Eagle mentioned Rev. 4.7.Aug. tom. 4. de consensu Evangelist. lib. 1. cap. 6. discovers many sub­lime and precious Truths concerning Jesus Christ.

First, He discovers to us his Deity, that Jesus Christ is not only God by Denomination;Psal. 82.1. Exod. 3.2, 6. Ioh. 10.35, 36. Exod. 4.16. Rom. 9.5. Deus de deo; Lumen de lu­mine. Symb. Nicaenum. Iohn 8.4. Bellarm. contr. tom. 1. de Christo l. 2. cap. 19. p. 90. A. B. So are Magistrates: or by Representation; so are Angels: or by spiritual unction; So were the Prophets: But God by Nature; So is no Creature. That he was God from all Eternity, and hath a Divine Na­ture communicated to him (as he is Filius the Son) by eternal generation, and in regard of that Divine Nature he may in some sense be called [...], i. e. God of himself. Verse 1. In the beginning was the Word, and the Word was with God, and God was the Word.

This Mysterie of Christs Deity was not only de­nied by Arius, (who confessed that Christ was [Page 4] [...] of a like Essence with the Father,Caranza in sum. conc [...]. pag 97, 109. [...]ates [...]holast. l [...]b. 1. cap. 5. pag. 222, 223, 225. [...], &c. A­thanasius contra Aria­nos orat. 2. Nicephor. hist. Eccl. l. 2. cap. 35. Ignatius in Epist. 6. ad Philadelph. pag. 135. Irenaeus ad­versus haeres. lib. 1. cap. 25. Hunc librum composuit contra haereticos, &c. Gorran. in Io. 1.1. pag. 821. [...]. vid. Hug [...]nem [...]rotium in praesat. ad Icannem. Io. 20 31. Hieronym, in proaem. comment. in Mat. but he was not [...] of the same Essence with the Fa­ther, and for this heresie was anathematized by the first, ecumenical Council at Nice) but also it was op­posed by Ebion, Cerinthus, and the Gnosticks in the Apostles dayes. For Ignatius (who if we believe Nicephorus, was that little child which Christ took up in his arms) tels us, that Ebion affirmed Christ was [...] a meer man. And Cerinthus maintained (as we find in Irenaeus) that Christ was the natural Son of Joseph and of Ma­ry, and so a bare Man. Wherefore our Evan­gelist S^t John, to extirpate these tares of He­resies, which the Envious man had sown so early in the field of the Church, did write this Gospel, by the direction of the Spirit of God, and begins it with a confident Assertion of the Deity of Christ, and proves it by a variety of Arguments from the first verse to the twelfth.

Socrates scholast. l. 1. ca. 17. p. 240.Secondly, Our Evangelist discovers the humane Nature of Jesus Christ: that he was not only a man in apparition, as the Manichees imagined, but in Truth and Reality.Bezae Annot. major. in Io. 3.13. pag. 363. num. 8. Pagits haere­singr. of the Anabaptists. Athanasius in orat. 3. contra Ari­vios p. 445. b. That he was not called a Man because he made himself a coelestial Body, as Apol­linaris dreamed, but because he had a true natural humane Body. That he is not stiled a Man, because he came from the Virgin Mary, as pure water passeth through a Cistern: as the Anabaptists strangely speak, but because he had his substance from her, [Page 5] as man; being, as the Scripture saith,S. Maria [...] est: qui non sic subscribit hae­reticus est. Concil. tom. 1. Concil. Chal­ced. Act. 5. Gal. 4.4. Heb. 2.16. Luke 1.35. Chrysostom. &c. Hyeronym. &c. Semen Mulie­ris, the seed of the Woman, Gen. 3.15. and ex se­mine David [...]s, of the seed of David according to the flesh, Rom. 1 3. Thus saith my Text, Verbum caro factum est, the Word was made flesh.

Thirdly, Our Evangelist discovers the Divine and Humane Nature of Christ united into one Per­son, by that union which the Grecians call hypo­statical, and the Latins call Personal, whereby he is not two, but one Christ. So in my Text, The Word was made flesh, and (the Word) dwelt among us, and we beheld his glory, &c.

In the Words, observe with me these five parts.

• 1. The Person incarnate, the Word.
• 2. The manner of the incarnation, was made flesh.
• 3. The distinction of Natures in the unity of the Person, he dwelt among us.
• 4. The ocular demonstration of this mysterie, we beheld his glory.
• 5. The Excellency of his Person, full of Grace and Truth.

First, Of the Person incarnate, the Word.

We find mention in Scripture of a twofold Word,Patet [...] istum [...] millo loco p [...]o verbo [...] capere, non pro patris [...] & aeterno; vide notas Mon­tacutii in Naz invect. 1. p. 12. lin. 27. Rom. 1.3. the First created. Second uncreated. The First in­spired the Second Essential. The First External, the second consubstantial.

The First is the Holy Scriptures of the Old and New Testament, which hold forth the words of Truth, Peace and Salvation.

The second is the Lord Jesus Christ, who is the proper Subject of Evangelical Scripture, and the Almighty, Eternal and Substantial word of God.

This latter is spoken of in this place, and not only [Page 6] in this place, but in that incomparable place, 1 John 5.7. There be three which bear re­cord in heaven, the Father, the Word and the Holy Ghost, and these three are one. The which verse the Arians did expunge from their Bibles, as if it were surreptitious.Franciscus David contra Georgium majorem. The Anabaptists scoff at it, (as they do the rest of Scripture) adding, it is foisted into the New Testament. And the Socinians explode it from all disputations, as if it was palpa­bly counterfeit:Socinus in comment. in 1 Ioh. 5.7. pag. 416. for thus writes Socinus upon the place, Haec verba sunt adulterina, & ab hominibus qui suum dogma de trino & uno Deo quacunque rati­one defendere & propagare voluerunt, in hunc locum infarcta. These words are false, and forged, and stuffed into this place by those kind of men, who make no conscience how they defend and propa­gate their Doctrine of the Trinity. Whereas S^t Hierom owns it as a part of Holy Scripture, af­firming it to be received in the Church. And Athanasius before him,Athanasius in disp. con­tra Arrium, tom. 2. pag. 147, &c. urged it with much zeal against the Arians, as a demonstration of that truth which they violently opposed.

And good Reason may be rendred why the se­cond Person in the sacred Trinity is called the Word;Transylvani dicunt Chri­stum vocari verbum quia verba Dei nobis annun­tiavit— vel quia tam mu­ta pr [...]clara de illo dicuntur. Bell. contr. de Christo, l. 1. cap. 6. pag 68. D.E. and these Reasons are not only such, which the Transylvanian Ministers alledge, as namely be­cause he hath declared to us the Word and Will of God, as also because so many excellent words both by way of gracious Promise, and by way of admi­rable prophecy are spoken of him; But also,

First, Because his eternal generation is like the pro­duction of a Word: for as a Word is first conceived in the mind, and proceeds thence without any car­nal [Page 7] operation; [...]. &c. Naz. orat. 2. [...] sc. orat. 36. [...]. 1 Cor. 1.24. Per actus intelligendi & amandi producuntur in Deo perso­nae proceden­tes. Suarez. tom. 1. lib. 1. de Trin. cap. 6, & 7. Io. 1.18. Permulti pa­tres, ut Basi­lius, Naz. &c delectan­tur cum filius vocatur verbum — Mens enim generat [...] suū naturali­ter ita ut nun­quā mens sit sive [...], &c. Zanch. de trib. Elo­him lib. 5. c [...]. 8. p. 257. Generatio fi­in est operatio Dei ad [...]tia, &c. Heb. 1.5. 1 Tim 3.16. Gen 5.24. Iames 2.23. Exod. 33.19. 2 Sam. 12.25. 1 Sam. 13.14. So the Son of God had his con­ception in the Understanding of the Father, and proceeded thence without any corporeal emanation.

Secondly, As a word is immaterial, and invisible (for no man can see Verbum mentis, the word of our thought) so Christ is immaterial and invisible in re­gard of his Divine Nature, for no man hath seen that at any time.

Thirdly, As a Word (if you take it for Verbum mentis) cannot be separated from the Understand­ing, but as soon as there is [...] the Understand­ing, there must be [...] the Word, so Jesus Christ who is the second Person in the blessed Trinity, can­not be separated from the Father, but as soon as ever there was a father (if I may speak so of Eternity) there was of necessity a Son, and so he is co-eternal with him.

Fourthly, As a Word is not expressed until it be clothed with Aer, and articulated by the instru­ments of Speech: so the Word of God which is the second person in the Trinity, was not manifested to the sons of men, until he was cloathed with flesh, and born of the Virgin Mary.

Ʋse 1. Is Jesus Christ the Word? then he is truly God; for none of all the Prophets, none of all the Evangelists, none of all the Apostles were ever ho­noured with this Name. We read that Religious He­nock was a walker with God; and faithful Abraham was a friend of God: and meek Moses was a favo­rite of God: and prudent Solomon was the beloved of God: and devout David was a man after the heart of God: but none of these is honoured with the title [Page 8] of the Word of of God, but only Jesus Christ, Rev. 19.13. And he was cloathed with a Vesture dipt in blood, and his Name is called the Word of God.

It is true that S^t Iohn Baptist (a greater then whom was not born among women) is stiled Vox claman­tis, Mat 11.11. the voice of one crying in the Wilderness, and so all Gods Messengers are Voces Dei, Mat. 3.3. the voices of God: God speaks in them, God speaks by them, as Christ saith, He that heareth you, heareth me; but none of them is [...] the Word,Luke 10.16. but only Christ. They are the Ambassadors,2 Cor. 5.20. Rev. 19.16. Rom. 1.1. Acts 5.31. 1 Cor. 4.1. oh. 13.14. Rev. 17.14. he the King. They the Servants, he the Prince: they the Stewards, he the Lord: they Sonus a sound, or Vox a voice, he, and only he [...] the Word.

Give me leave to ask the Question with a little alteration, which the Apostle asks, Heb. 1.5. Unto which of the Angels said he at any time, Thou art the Word?Heb. 1.14. He hath said of them, they are mi­nistring Spirits, sent out for their good, who shall be heirs of salvation. They are the heavenly host, which fight in their courses against persecuting Si­sera's:Iudg. 5.20. they are the morning stars which praised God,Iob 38.7. when the foundations of the Earth were laid; but in no place of Scripture doth he call them [...], the Word.

Besides, Christ is such a Word, that if the Name had been communicated, yet the adjuncts must needs proclaim him God. I will for brevity sake confine my self to this Chapter.

First, He is the eternal Word. Verse 1. In the beginning was the Word — he is in principio, in the beginning,Pro. 8.22, 23. and ante principium, before the begin­ning; for he is rerum omnium principium, the begin­ning [Page 9] of all things. S^t Augustine speaks acutely to this purpose;Aug. tom. 2. epist. 66. Alip. Non sicut in principio Deus fecit coelum & terram, ita in principio fecit Verbum; sed in principio erat Verbum. God did not make the Word in the be­ginning, as he made the heaven and the earth in the beginning, but in the beginning was the Word. There is a propriety (saith Beza) in the Word, Erat, Bezae Annot. in Io. 1.1. num. 35. quod uni Deo proprie convenit, which properly can be spoken of none but God, who by the Platonists was called [...], being it self; And by the Hebrews, Jehovah, from [...] which signifies to Be:Beckman. de orig. ling. Lat: Tit. Iehovah. in com­parison of whose Being, all things else are [...], as if they were no beings, or as the Prophet Rhe­torically speaks, Isa. 40.17. less then no Being.

Secondly, He is the essential Word: in the latter part of the first Verse, God was the Word; —where it is observable that in the Original, the article [...] is not praefixed to [...] God, but to [...] the Word, which plainly shews in Grammatical construction, that the Word is God.

And whereas the Arian thinks to evade,Lapide in Io. 1.1. by this nicity, That if the Evangelist would have us be­lieve, the Word was God co-equal with the Fa­ther, and not an inferior God, or a temporal God, then he would have praefixed an Article before the Title [...]. We may answer; First, That Christ is called [...] God, with an Article in other places of Scripture, as John 20.28. Thomas cals Christ, [...] my Lord, and my God. Secondly, That God the Father, who by their own acknow­ledgement is truly God, yet is called [...] God with­out an Article, as Gal. 1.3. [...] [Page 10] [...], Grace be to you, and Peace from God the Fa­ther. Or Thirdly, We may affirm with Irenaeus, Neque Dominus, neque Spiritus Sanctus, neque Apostoli eum qui non esset Deus, definitive & absolute Deum no­minassent aliquando, Irenaeus l. 3. cap. 6. nisi esset verus Deus. Neither the Lord, nor the Holy Spirit, nor the Apostles, would at any time give the title of God, absolutely, and definitively, unto him that was not truly God.

Thirdly, He is the Almighty Word, ver. 3. All things were made by him, and without him was no­thing made that was made. Exeat nunc nescio quis infidelis Ari­anus, & d [...]cat &c. Aug. tom. 9. in Ioh. cap. 1. It is impossible that the Person who made all things, should himself be made; for then the Creator should be a Creature. But our Evangelist saith, He made all things. There is not the least Flie that playeth in the empty acr, nor the mightiest Angel that waits on the throne of heaven, which hath not essence and ex­istence from him. And whereas the Arian objects that the praeposition [...] or per, doth signifie an in­strumental cause, and not the principal Efficient: so that in their sense, All things were made by Christ, as by an Instrument in the Hand of the almighty God;A [...]han disp. cum Arlo. It may be answered that the praeposition per by, doth not alwayes signifie an instrumental cause, but oftentimes a principal Efficient cause; as Prov. 8.15. Per me Reges regnant. By me Kings reign, 1 Cor. 1.9. God is faithful by whom you are called unto the fellowship of his son. And in this place the praeposition per, by, must signifie a principal Efficient cause;Aquinas 1. q 45. a. 5. o. Suarez. Me­taph. tom. 1. disp. 20. §. 2. Because creation is an act of Royal­ty inseparable from the Deity it self, as Aquinas, proves from principles of Divinity, and Suarez de­monstrates [Page 11] from principles of nature, which I omit.

Fourthly, He is the ever-living, and the life com­municating Word Ver. 4. In him was life, and the life was the light of men. In him was life both originally and derivatively: in him was life essentially,Vita formalis, exemplaris, causalis &c. est in Christo.] Lapide in Ioh. 1. and communicatively: life was in him tanquam in fonte, non tanquam in rivulo, as in a fountain, not as in a stream: life was in him tanquam in radice, non tan­quam in ramo; as in a root, not as in a branch: he hath both life in himself, and from himself, the which life is the original of all kind of light, whither natu­ral, spiritual or eternal. That [...],Psal. 36.9. of which the Apostle speaks, Rom. 1.19. those [...], common principles which are the grounds of all science and prudence amongst men,Ioh. 1.16. are from Jesus Christ; he is the Sun of Righteousness,Mal. 4.2. as the Prophet stiles him; and as the visible sun doth with his radiant beams inlighten all the great world, so doth this invisible Sun illuminate every man that comes into the world.Ioh. 1.9.

Fifthly, He is the incomprehensible Word. Verse 5. The light shineth in darkness, and the dark­ness comprehended it not. There is no created Light but it is comprehended some way or other: the Bodies of the stars are glorious lights, yet they are comprehended in the sphears wherein God hath placed them: the light of the Sun is a vast light, yet it is comprehended in the upper and lower world: But the Word is such a light,Quid est De­us? longitu­do, latitudo, sublimitas & profundum, &c. Bern. de consid. l. 5. that neither heaven nor earth: men, nor Angels with all ad­vantages of Nature, Grace and Glory, are able to comprehend it. Though this light shineth freely and clearly, yet no created being is able to receive [Page 12] it in the fulness: no more then a narrow Room can receive the beams of the sun in the extent of them: or a little shell receive the vast Ocean in the am­plitude of it.Aug. Cal­vin. &c. in loc. And how much less can our corrupt nature (which is here signified by the name of Darkness) be able to comprehend it?

I need go no further because I study Brevity; these Epithites that he is the eternal Word, the essential Word, the almighty Word, the life com­municating Word, and the incomprehensible Word, do loudly proclaim that he is truly God: since no creature can be either eternal, [...]lmighty, life-communicating or incomprehensible.

And here be pleased to observe (which is not usu­ally observed) that in this first chapter of S^t John the beginning of which chapter was admired by the Platonique Philosophers are three expressions,Vide Aug. de civ. Dei. l. 10. cap. 29. pag. 620. & com. Lud. Vivis. pag. 621. (two of them in my) Text which demonstrate Ie­sus Christ to be essentially, and substantially God; none of which expressions are to be found in the writings of any of the Prophets, Apostles or Evan­gelists.

First, Our Evangelist saith that Christ is unigeni­tus à Patre, the only begotten Son of the Father; so he is stiled in my Text, We beheld his glory, the glory as of the only begotten. So he is stiled, Verse 18. No man hath seen God at any time: the only begotten son hath declared him. And to supersede other places: he is so stiled, Iohn 3.16. God so loved the world, that he gave his only begotten son. Ʋnigenitum vocat, quia unicus est na­turá filius, &c. Calvin in Ioh. 1.14.

Now this title plainly proves him to be God: for how could he be Vnigenitus his only begotten son, if he was not his natural, and essential son? for the [Page 13] Angels are called the sons of God by Creation;Iob 1.6. Mar. 16.15. Gal. 4.6. Rom 8.29. Rom. 8.32. Isa 53.8. Mankinde are the sons of God by Redemption. Be­lievers are the sons of God by Grace and Adoption; wherefore in these regards he hath many Brethren; since then he is called Ʋnigenitus, his only begotten Son, he must be a Son some other way; namely, by eternal Generation, and so God.Ʋnigenitus Dei filius neque factus est — neque ex tempore genitus, &c. Aug. de fide.

Secondly, Our Evangelist saith, that Christ is in sinu Patris, in the bosom of the Father, ver. 18. This phrase doth not only hold forth that tender affection which God the Father bears to Christ; for that which we love dearly we lay in our bosoms; thus the affectionate Nurse lays her crying Infant in her bosom;Solemus in sinu portare quae valdè sunt grata, quaeque ser­vare cupi­mus. Illyrici cla. Scrip. tit. Sinus. Isa. 40.11. and the carefull shepherd carries the sucking Lamb in his arms, and if it be in danger lays it in his bosom: and Moses, Deut. 13.6. calls the wife the wife of a mans bosom, signifying that tender affe­ction and cordial love, which a man bears to his wife.

Neither Secondly, doth this phrase only signifie that secure rest, and blessed enjoyment which Christ hath with God, and in God; for in Scripture a place of rest is sometimes called the bosom, Luk. 16.23. vet. verb. Dives did see Lazarus in Abrahams bosom: and in usual Authors, a place in the Sea that is free from the fury of the winds, is called sinus Maris, the bo­som of the Sea.

Neither Thirdly,In sinu Patris esse, denotat Amoris unio­nem, Naturae communionē; & secretorū communi­cationem. Ravanellus tit. Sinus. doth this phrase only signifie the communication of all secrets from God the Father to Christ, so that there is nothing hid from him; thus we call a man our bosom friend, to whom we lay open our hearts, and most private affairs.

But likewise the phrase implies the consubstantia­lity [Page 14] of the Son with the Father; for the Bosom is of the same nature with the person it self.

Thirdly, My Text saith, he is Verbum, the Word; and this proves him to be God; for it is an attribute incommunicable to any creature, and an attribute which distinguisheth the second Person in the Trinity from the other Persons;Ioh. 4.24. for though the Father be a Spirit, the Son a Spirit, the Holy Ghost a Spirit:1 Ioh. 1.5. though the Father be the Light, the Son the Light, the Holy Ghost the Light, &c. yet the Father is not the Word, nor the Word the Father;In Trinitate non est aliud, sed alius— August. tom. 3. de fide c. 1. the Holy Ghost is not the Word, nor the Word the Holy Ghost. And thus much shall serve for the first Use, which is for confutation both of the Arian and Socinian.

Use 2. Of Exhortation, to stir us up to some Christian Duties: As 1. Is Christ the Word? then let us hear him: for shall the Word it self speak, and we be deaf? Shall the Word, who is the Wis­dom of the Father, utter his voice, and that a gra­cious voice, a soul-healing voice, and a soul-saving voice, and we want ears? God the Father com­mands us to hear him, Luk. 9.35. God the Holy Ghost perswades us to hear him,Godwins Jewish Ant. lib. 1. cap. 5. pag. 16. 1 Tim. 2.5. Mat. 3.16. God himself hath anointed him with the oyl of gladness above his fellows, and constituted him the Pleni­potentiary between himself and Man; wherefore for Peace sake, we must give him audience.

Wein [...]g [...] Chri­stian Syna­gogue, his Ptolegom. cap, 4. p. 16.Consider what an honour it is to Gospel-times, that Jesus Christ the Author and Subject of the Go­spel, did personally speak in them: the Apostle reckons it a high honour, Heb. 1.1. God who at sun­dry [Page 15] times, and in divers manners spake in time past unto the fathers by the Prophets, hath in these last days spoken unto us by his Son. Where observe, that God spake to the Patriarchs and Saints, who lived before Christs advent, at sundry times; he did not discover himself at once unto them. He spake unto them [...] in sundry parts, he did not dis­cover himself perfectly unto them. At one time he discovered the Messias should be Semen mulieris, Gen 3.15. the seed of the woman; so in Paradise; at another time he discovered the Messias should be Semen A­brahae, the seed of Abraham; so in Canaan, Gen. 22.18. at a third time he discovered the Messias should be e tribu Judae, of the tribe of Judah: So in Egypt, Gen. 49 10. Casaub. Ex. 1. ad. apparat. Annal. num. 3: p. 11.12. as the learned Casaubon doth excellently, and copiously shew, in his first exercitation against Baronius.

But now he hath spoken by the Word,Tridentina Synodus om­nes libros tam V. quā N.T. nec non tradi­tiones ipsas pari pietatis affectu sus­cipit, & ve­neratur. Ca­ranz. sum. concil. pag. 906. he hath spoken fully, as there needs no addition of un written Traditions equalized to the Word; he hath spoken clearly, as there needs no representations of Judai­cal shadows, whither by ablutions or sacrifices. He hath spoken ultimately, as there needs no extra­ordinary Revelations, whether by men or Angels.

2. God spake to the Patriarchs [...] in sundry manners; sometimes by dreams, so to Joseph; some­times by visions, so to Daniel; Gen. 37.5. Dan. 10.5. 1 Reg. 19.5. Exod. 33.11. Isa 38.1. 1 Sam. 30.7.8. Iob 4 16. Mat. 17.5. Godw. Anti. lib. 2 cap. 1. pag. 85. sometimes by An­gels, so to Elijah; sometimes face to face, as a man speaks to his friend, so to Moses; sometimes by Pro­phets, so to Hezekiah; sometimes by Urim and Thummim, so to David; sometimes by [...] an Ecclio from heaven, or a low still voice; so in the second Temple. But now he hath spoken by the Word, Dreams are vanished, Visions are ceased, [Page 16] Ʋrim and Thummim is silenced.2 Cor. 3.18. Acts 20.27. 2 Cor. 4.5. Col. 2.16.17 Gal. 1.8.9. Now he hath spo­ken distinctly, without confusion, fully without ad­dition, evidently without shadows, uniformly with­out types, immutably without change.

But some may say, How doth the Word speak to us? Is not the Word in heaven, we on the earth? who ever heard the voice of Christ, since the A­postles days?

Calv. Instit. lib. 1. cap. 9. Sect. 1.It is easie to answer, That the Word doth speak unto us in the Holy Scriptures, which because they have Christ for their Author, are called the word of Truth,2 Cor. 5.20. and the word of life; Christ speaks unto us by his Ministers, who are Embassadors for Christ, and beseech you in Christs stead to be reconciled unto God.Isa. 55.1. Christ speaks unto us in all his sacred Or­dinances, which are the Spiritual Mines wherein the precious gold and treasure of grace is to be found. Oh let not us refuse the Word that thus speaketh; For if the word spoken by Angels was stedfast, and every transgression and disobedience received a just recompence of reward: how shall we escape if we neglect so great salvation, which at first began to be spoken by the Lord, and was confirmed to us by them that heard him? Heb. 2.2, 3.

[...] Ioseph. de bello Jud. lib. 7. cap. 12. Act. 13.46.Think with your selves what became of Caper­naum and Bethsaida, of Corazin and Ierusalem, who refused to hear Christ, when he was on earth, and refused to hear the Apostles speak when Christ was ascended into heaven? What is become of those seven famous Churches in Asia, who were the first fruits to the Gospel, and denied to hear Christ speak in his word,Abbots Geog. pag. 119, 120. Rev. 2.15. but gave ear to C [...]rinthus, and other Enthusiasts, to the Nicolaitans, and other false Tea­chers? [Page 17] Nay think what is become of Germany, Bo­hemia, and the Pala [...]nate, Sleidani Com. lib. 5. fol. 55. Muncerus do cebat ut dig­nitate sint omnes aequa­les, &c. which have been Coun­tries like the Garden of Eden for fruitfulness, and pleasantness; who neglecting the holy Scriptures, wherein Christ did speak, and giving liberty to Ana­baptists who dreamed of Revelations, are in many parts become like a desolate wilderness; so that the houses which the flames of War did not consume, are become (if I may use the Prophet Isaiahs words) an habitation for the Bittern, and the Owl, Isa. 13.21.33.14, 15. and Satyrs dance there.

Oh let the Judgements of God on others, be sea­sonable Memento's to us: Oh let Gods corrections on others, be timely instructions to us. Let us hearken to Gods Warning-pieces, before he dischargeth his Murdering-pieces: when onceFerunt Tamerlanem (Flagellum Dei dictum) primo die ob­sidionis album signum extu­lisse, Secundo rubrum, tertia nigrum. the black Flag is hung out, it will be too late to cry for quarter: when onceRev. 6.8. the fourth Seal is opened, and he comes that rides upon the pale Horse, the time of Treaty will be past.

Therefore I beseech you consider whilst Time is; youRev. 10.6 Mat. 24.36. 1 Ioh. 2.18. Rev. 6.14. 2 Pet 3.10. know not how soon time shall be no more, when the heavens shall be wrapt up like a scrowl, and the elements melt with fervent heat. Consider whilst your Time is; youLuk. 19.42. Gen. 27.2. Heb. 9.27. know not how soon your time of life shall be exhausted, the sand in that hour glass quite run out, and your selves summoned before a just Tribunal: thereforeHeb. 4.7. to day if you will hear his voice, harden not your hearts. I say with an Emphasis, To Day: to day hear his voice; for though every day of the year be Christs (because with him the2 Cor. 5.17. new world began) yet this Day (if any credit may be given to ourVid. Leit. Angl. Churches Chronology) hath rela­tion [Page 18] to him in a special manner: for this is the Day (according to our Churches accompt) in which the Angels of God did adore his Person,Luk 2.10, 11. and proclaim his Birth. This is the Day on which the Heavenly Host did loudly sing an Anthem (of glory be to God on High, Luk. 2.13. in earth peace, and good-will towards men) for his blessed Nativity.Luk. 2.20. This Day did the believing Shep­herds praise, honour, and worship God, because they saw with their corporeal eyes,Ioh. 8.56. what Abraham saw by the eye of Faith. Verbum caro factum, The Word made flesh.

Oh let not us forget that there was a Day of Christs Birth, without which we had better never have seen the Day.

Oh let not us despise the Day of his Birth, with­out which we can never be partakers of the new Birth.

What good could we obtain by theEph 2.11, 12. Birth of Nature, unless the God of Nature was born to re­vive our corrupted Nature? What comfort could we feel in the light of the world, unless he that is the true light had appeared in flesh for theIo. 3.17. salvation of the world? Thrice happy we, if the night of darkness had wrapt us in eternal silence, unless Christ the bright morning star hadLuk. 1.78, 79. visited us from on high. But blessed be God the Father of mercies, and the God of all comfort, because in the fulness of Time he sent Jesus Christ to beGal. 4.4. made of a Woman, made under the Law, to Redeem us who were under the Law, that we might receive the Adoption of sons.

Shall we keep an annual day to the honour of God for bodily deliverances from Gunpowder Traitors, [Page 19] and Spanish Armado's, from men who can only kill the Body? And will any judgestThe Ana­baptists who decry the ob­servation of the Lords day as sinfull, do also decry all annual com [...] ­memorations of Gods mer­cies as sinfull: but the Pro­testant Chur­ches are of another judg­ment, as appears in the writings of Chem­nitius, Zan­chius, Perkins, Bullinger, &c. sinfull (I say sin­full) to keep an annual Day to the honour of our Sa­viour for spiritual Deliverances from infernal ene­mies, who would have swallowed up soul and bo­dy? Might the Jews, under the strict Poedagogie of the Law, keep anEsther 9.20, 21, 23. anniversary Feast called Pu­rim (which was of humane institution) without any reproof from God, or any of his Prophets, and that only for their temporal preservation from the treachery of Haman? And will any Christian think it sinfull, in Gospel-times, to keep an anniver­sary Festival for those spiritual, unutterable and unconceivable Mercies, which we enjoy by the birth of Jesus Christ?

Beloved, if you dare put any trust in Ecclesiasti­cal Annals (and I know no probable reason, but we may trust them, as well as the Civil Annals) then Jesus Christ was born as upon this Day. If you value the judgement of manyAmbrose, Chrysostom, Augustine, &c. Nomine veteris et A­postolicae Ec­clesia eam intelligo qua à tempore Apostolorum per annos ferè quingentos duravit, &c. Zanchius. eminent Saints who lived in the Primitive times before Popery was hatched, and preached willingly at this time, then Jesus Christ was born as upon this Day. If you prize theLeit. Aug. Edward 6. practice of those godly and learned Martyrs in Queen Maries days (such were penitent Cranmer, learned Ridley, zealous Latimer, and many others) who shed their blood in detestation of Po­pish Errors, and yet did constantly keep this Festi­val [Page 20] of the Birt [...] of Christ, [...]hen Jesus Christ was born as upon this Day. In a word, if you set any rate uponAnno Dom. 1618. the Synod of Dort, who were never yet suspected of Popery or superstition, and who did celebrateVide the proceed. at Perth. tract. de Festis. the feast of Christs nativity with great solemnity, honouring it with Sermons, and plentiful relief to the poor; then Jesus Christ (in their opinion) was born as upon this day. How­ever this is enough for my purpose that theContemptus Ecclesiae Christi è magnà animi superbia, & ex nimia de nobis existi­matione pro­ficiscitur. Fa­cit enim haec superbia ut instar Gigan­tum non ve­reamurbellum cum tato Ecclesia patri­bus{que} omnibus suscipere. Zanchius de tribus Elo­him, 2. part. lib. 1. cap. 1. pag. 375. Scriptura canonica est eminentissima author [...]tatis. Aug. de civ. Dei. l. 11. c. 3. Vide Canisiii Chron. Eccl. Chri­stian world hath reputed the twenty fifth day of December (and this is our twenty fifth acording to the Iulian accompt) for the day of Christs birth. Therefore unless we will be Antipodes, let me say again, To Day, if you will hear his voice, harden not your hearts. Hearken seriously to what Christ doth speak to you by me his unworthy Messenger.

First, Christ speaks something to you as he is Ver­bum the Word.

Secondly, Christ speaks something to you as he is Verbum caro factum, the Word made flesh.

First, He speaks unto you under this notion, that he is Verbum the Word; namely, that you preferr his words before all the words and writings of mor­tal men: For there is no writing beside the Word of Christ, which is [...], of it self to be believed, or, [...], of it self worthy to be believed. Name me the writings of any men famous in their Times, renowned in their Generations, and if they be vo­luminous, you will find errors and mistakes in them.

Justin Martyr and Irenaeus were two worthy Writers living near the Apostles times, even in the second Century and yet both of them were cor­rupted with the Error of the Chiliasts. Terullian [Page 21] and S^t Cyprian were two eminent instruments of Gods glory, and lived in the third Century;Euse. hist. Eccl. l. 3. cap. 35. Hieronymi catalog. Eusebii. lib. 7. cap. 3. Potters an­swer to cha­rity mistaken, Sect. 4. num. 3. pag. 105. Pius amat Virgines Christus. Hier. contr. Io. l. 1. Bonum est non tangere mulierem; ergo malum est tangere. — Noli credere, noli dicere infantes an­tequam bapti­zentur, morte praeventos pervenire posse ad originalium peccatorum indulgentiam, si vis esse catholicus. Aug tom. 7. lib. 3 de orig. animae. cap 9. Aug. tom 3. de fide cap. 27. yet the first was infected with the error of Montanus, the second defiled with the superstition of Donatus. Cyril and Epiphanius, two excellent Authors, who lived in the fourth Century, yet the one did err in the procession of the Holy Ghost, denying his processi­on from the Son; the other was drawn into the er­ror of the Anthropomorphitae. In short, (for why should I tire your Patience?) Hierom and Augustine were two zealous Fathers of the Church, and their labours admired for Learning and Piety: yet both of them had their spots, and great ones two; the former erring in the point of Virginity, thinking it meritorious; the latter miscarrying in the point of Baptism, excluding all Infants dying unbaptized from the beatifical vision of God.

And if these holy, learned and godly men who lived in the purer ages of the Church (before there was any Pope) and nearer the Apostles times then we by above a thousand years, had such failings in their single writings; what then may we judge of our latterIllyricus de orig. pec. Luther. de Consubstan. &c. Writers, though reverenced for Piety and Zeal, and not to be mentioned without due re­spect to their labours? may we think then to be infallible? may we make them the Masters of our Faith? nothing less: for if it be an Article acknow­ledged by all the reformed Churches, that Confilia generalia possunt errare, General Councils may err, then it must not be denied but that particular mens [Page 22] writings are culpable and infirm. It is the honour andNotandū est experi­mento rerum, concilium ge­nerale posse deficer [...]. Cu­sanus Card. concor. Ca­thol. lib. 2. cap 5. priviledge due to the Word of God, the holy Scripture (which is the Book of Iesus Christ, who is the Word) that there are no Errata's annexed to it.

Secondly, He speaks unto you under this notion, as he is Verbum caro factum, the Word made flesh.

And here I must decline my intended Method, lest I trespass too much upon the time:

As 1. What is meant byIoh. 3.6. 1 Cor. 15.39.50. flesh; for it is, [...], a phrase of various signification.

Secondly, why the Word being God, was made flesh, i. e. (by the figure Synecdoche) Man? WhatField of the Church, l. 5. c. 2. p. 423 424. necessity there was of it, or equity in it? And here it might be modestly inquired, whether God might not (salvâ justitiâ, & veritate) have beenAquinas 3 a. q 2. ar. 2. [...]. Hookers Eccl. Pol. l. 5. num. 51. p. 291. satisfied some other way then by the Incarnation of his Son (if he had so pleased.)

3. Whither the Word had been made flesh, sup­posing that Adam had continued in innocency; theTolle morbos, tolle vubiera, & nulla est me­dicinae causa. Aug. Calv. Instit. lib. 2. c. 12. § 4, 6. negative whereof St. Augustine and others do con­vincingly maintain.

4. Why the Word, who is the second Person in the glorious Trinity, was made flesh, rather thenAug. En­chir. cap. 62. & cap. 105 God the Father, who is the first Person in Order; or God the holy Ghost who is the third Person. And here I findeIn Sent. lib. 3. dist. 1. Scotus, Richardus de media Villa, Petrus de Aquila, with others, spinning too fine a thred.

Fifthly, In what sense it is true, that the Word was made flesh; Whither it was Convertendo, by turning the Godhead into flesh, so that he was no [Page 23] longer God, but a meer Man, which was one of the dangerous Errors of Cerinthus a Jew, whom S. John the Evangelist did so much detest that he would notEusebii Eccl. Hist. l. 3. c. 25. & l. 4. c. 14. stay in the Bath, when he spied Cerinthus therein: but said to his Friends, let us depart hence, least the Bath wherein Cerinthus the Enemy of the Truth batheth himself, fall upon us.

Or Secondly, Whether it was Componendo, by mingling the Deity with flesh, as water is mingled with wine; which was the pesti­ferousCaranz. sum. Concil. pag. 337. Error of Eutyches, who for this He­resie was Condemned in the Great Council of Chalcedon; theAct. 5. in Symb. fidei concilii Chalc. Confession of which general Coun­cil, deserves to be written in Golden Letters; Con­fitemur in novissimis diebus, filium Dei unigenitum in duabus naturis, inconfuse, immutabiliter, indivise, insepa­rabiliter agnoscendum; nunquam sublata differentia na­turarum propter unionem. We confess, in these last days, the only begotten Son of God must be ac­knowledged to consist of two Natures, which may not be confounded with one another, or changed into one another, or divided and separated from one another. And we confess the properties of each nature are not destroyed by reason of this U­nion.

Or Thirdly, Whether it was Addendo, by adding the Word to the Flesh, so that they remain two distinct Persons, the one Filius Deum, the Son of God, the other Filius Mariae, the Son of Mary, which was the spreadingCaranz. sum Concil. p 296, 297. Calv. Instit. l. 2. cap. 14. Sect. 4. Heresie of Nestorius, for which he was condemned in the General Council at Ephesus.

Or Fourthly, Whether it was Apparendo, by [Page 24] seeming to be flesh, whereas he was not so in truth, and reality, which was the vileEuseb. Hist. Eccl. lib. 4 c. 13. Calv. Instit. lib. 2 cap. 13. Sect. 2. Opinion of Mar­cion (whom Polycarpus, in zeal to Christs Honour, called [...], the first-born of Satan) and it was the opinion of the Manichees, among whomAug. Conf. lib. 3. cap. 6. Vid. vitam August. oper. praefix. Augustine had his conversation in his youth; but his Mother Monica a godly woman, did inces­santly pray to God for his conversion, and shed many tears, which S^t. Ambrose observing, said these comfortable words to her, Impossibile est fili­um tantarum lachrymarum perire, It is not possible that a Son of so many tears should perish: and God did at length graciously hear her prayers, see her tears, and did convert him, and he became a most eminent Defender of the Incarnation of Jesus Christ and the verity of his Humane Nature.

Or Lastly, Whether it was Assumendo, byHookers Eccl. pol. lib. 5. num. 52. p. 291, 292. &c. taking up the flesh, that is, the Humane Nature, into a personal unity with the Son of God: so that the self-same Person who was from all Eternity pro­perly God, should also in the fulness of Time be truly Man, and be [...], God man in the Unity of Person; the Natures (that is, the Di­vine and Humane) substanti [...]lly differing each from other, and yet each of them retaining their essential properties. The which is the onely true Opinion, as might be manifested out of Scripture and Antiquity. But I may not stay here.

All that I shall speak, will be very brief, name­ly one Lesson (amongst many others) which Christ doth teach us under this Notion, that he is Ver­bum caro factum, The Word made flesh: And [Page 25] this Lesson is not a speculative one, wherein the corruptions of our hearts much please them­selves, but it is a practical one, of great ne­cessity to our eternal salvation. And that is theIoh. 13.34. 1 Ioh. 3.23.4.21. Gospel Lesson of Love, and Charity; for if Jesus Christ did love Flesh, that is, Mankind so dearly, that he did not abhor the Virgins Womb; If he loved Flesh, that is, our Na­ture so cordially, that he emptied himself of the glory which he had with his Father be­fore the World was,1 Io. 4.11. then we ought to love one another heartily and sincerely; then we ought to be charitable to them that be in distress, freely, and affectionately; remembring this superabundant, and altogether undeserved love of Christ, and considering that we our selves also are in the body.

And nowDeut 32.1. Isa. 1.2. Naz. orat. 1. contr. Iulian. pag. 1. hear O heavens, give ear O earth, and be astonished all you blessed An­gels, and glorified Spirits at this Miracle of Miracles, that the Word who is the eternal and substantial Son of God, should throughIoh. 3.16. 1 Ioh. 3.1. love and charity become flesh. The word had no need of flesh, no pleasure in flesh, no ho­nour from flesh, no advantage or gain through flesh, and yet by the Al-conquering efficacy of charity, The Word became flesh.

Flesh was in aEzek. 16.6. Luke 10.30, 31. Rom. 5.6, 7, 8. sinfull condition, in a capti­vated condition, in a dying condition, in a helpless condition; and now love and charity sweetly move the Word, i. e. Iesus Christ to be made flesh, that so flesh might be ranso­med, [Page 26] reconciled, revived, and live eternal­ly.

O the power of Charity which can depress heaven to earth, and advance earth to hea­ven, which can raise the dead to life, and bring deliverance from the Gates of Hell! O the power of charity, which can work Mi­racles beyond a Miracle (if I may so speak) and produce Wonders which to unsanctified Reason imply Contradiction!

Behold by Charity God is made man: the Creator of Heaven created,Haec veriss. sunt per [...]. and Immortality it self become mortal! Behold by Cha­rity the infinite God is finite; the al-see­ing light obscured; and the incomprehen­sible one comprehended within the womb of a blessed Virgin! may I add any more? Behold by Charity, the holy one of God is2 Cor. 5.21. made Sin; The Delight of God from eter­nity, spit on, andMat. 27.39.41. made a Scorn; yea Bles­sednessGal. 5.13. it self made a Curse!

Since then Iesus Christ was thus loving and charitable, let us be followers of him as dear children; let us (I beseech you) be cha­ritable. Consider, That if ye speak with the Tongue of Men and Angels, and have not Charity,1 Cor. 13.1, 2. you are but as sounding brass, or a tinkling cymbal. Consider, that if you have the gifts of Prophecy, and understand all mysteries, and all knowledge, and have no charity, ye are nothing. Consider, if you could have all the Weapons in the spiritual Ar­mour, [Page 27] and want charity which is the bond of perfectness, they would be unserviceable. Charity is the union of Man to God, the Union of God to man, the Union of man to man, and the way to have union between man and his own Conscience Charity is one visible testimony of true believing, a sove­raign Antidote against the Worlds temptati­ons, a provident laying up Treasures in Eterni­ty, and an inward comfort in a dying condition. Oh the Excellency and sweetness of this Grace of love and charity! and I wish and pray that this Grace may abound in you more and more, that the Son of God may say to you, as he saith to the Church of Thy­atira, Revelations 2.19. I know thy Works and Charity. Remember at the great As­sizes of Heaven and Earth, where the Po­tentates of the World must make their per­sonal appearance, and where the Books of Gods infallible Science, and our awake­ned Conscience shall be opened, that the principal search will be after works of Charity.Mat. 25.34, 35. There will be a Venite Bene­dicti, Come ye Blessed, pronounced to them that fed the hungry, clothed the naked, visited the sick, and did other good works in Faith and Obedience; there will be a reward to the piousMark 12.42.14.3, 4. widow for her two Mites, to the religious Woman for her box of precious ointment poured on the head of Christ, and to the poor man [Page 28] for his cup ofMat. 10.42. cold water given to a Disciple.

Assure your selves, that God will never be forgetful of your Works and labour of Love. And though you shall not be rewarded propter opera Charitatis, for anyLuke 17. Datur vita aeterna secun­dum opera, at non propter merita ope­rum, &c. Molinael Hyper­aspistes, cap. 6. p. 51. Vide Mels­ner. contra Lessium, part. 2. pag. 94, 95. merit in your works of Charity (be­cause when we have done all we can do, we are unprofitable Servants, and have done less then our Duty) yet you shall be rewarded secundum opera Charitatis, ac­cording to your works of Charity; for so Saint Paul saith, Romans 2.6. God will render to every one according to their works. Then will good Christians really find the truth of that gracious Promise, Matth. 5.7. Blessed are the mercifull, for they shall obtain mercy. Then will hard­hearted people sadly feel the weight of that righteous threatning, James 2.13. He shall have judgement without mercy, that sheweth no mercy. Then will Gods people see there areIoh. 14.2. Dan 12.2, 3. divers Mansions in their Fathers House, which shall be assigned them from the free Grace of God. Then will the wicked know there areMat. 11.22.24.23.14. many de­grees of torment in that place of never ending misery into which they shall be plunged from the vindicative Justice of God.

Yea even in this present life, a com­passionate and merciful man doth (in some [Page 29] way, and some measure) taste the sweet­ness of that good word of God, Psalm 41.1, 3. Blessed is the man that considereth the poor, the Lord will deliver him in time of trouble; the Lord will strengthen him upon the bed of languishing, and make all his Bed in his Sickness.

To conclude, this is the Time of Christs Birth, unless theContra Rationem nemo sobri­us, contra Scripturam nemo Christianus, contra Ec­clesiam nemo pacificus senserit. Aug. de Trinit. Church of England hath been mistaken for above these thousand years at least; theTam La­tinorum, quam Grae­corum Ec­clesia pari consensione in eam con­veniunt sententiam, ut redemptor noster sit natus vigesima quinta mensis Decembris. Bar. apparat. ad annal. pag. 55. twenty fifth day of December, is (on good grounds) the re­puted Day of Christs Birth, unless the Chri­stian World hath been abused beyond all Excuse. And as it is a Duty at all times to remember with all thankfulness, the in­finite and overflowing Charity of Christ to the poor and lost Sons of Adam: So let us at this time (according to our several abilities)Esther 9.22. Nehem. 8.10. express more then ordina­ry Charity to the poor; that so we may demonstrate someIames 2.17. Gal. 5.6. Heb. 13.16. Mat. 5.1 [...]. fruits of a living Faith; express some breathings of a thankful soul, and stop (as far as lies in us) the open mouths of Atheists, andStapleton, Lessius, Harding, Parsons, Campi­an, &c. Papists, who spare not (both in Pulpit and Press) to say, the Protestants preach down Cha­rity. [Page 30] Remember Verbum Caro factum est, The Word was made flesh.

Praeclare ab Ennio dictum est,