OF THE INCARNATION of CHRIST.

ANcient Philosophers that have written con­cerning the nature of this Universe, ob­serve this as a great mystery of nature, and a singular evidence of the power and wis­dome of God (the author of nature) that whatsoever is commonly said to dye, or to perish, is by this death, or corruption (which they more properly call alteration) the cause of the production and gene­ration of something else: whereby the course of this worlds generation in generall, is continued and main­tained.

It may be applied (in some kinde) to this sacred sub­ject and mystery of Christ his Incarnation. The fall and miscarrying of the first Adam, was the cause or occasi­on at the least, of the second Adam. Had not the first Adam, (the first fruits of mankind, in whom the whole lump was either to be sanctified or polluted) sinned, and by his sin undone all that should come from him; the second Adam, Christ Jesus, according to the flesh, as the Scripture speaketh, had never been born; for there had been no need of him. For as for the conceits of some either ancient Hereticks, or later Schoolmen, who have maintained a contrary opinion, as neither grounded up­on Scripture, nor any probability of reason, and gene­rally [Page 30] rejected by the more sober of all sides, I willingly passe by.

But on the other side, though the Incarnation of the Son of God, of all the works of God hath eminently the preeminence, yet we may not say or think, that therefore the first man sinned, or was ordained to sin, that the Son of God might be incarnated. For so wee should make God the author of sin, then which, no­thing either in it self can be more detestable, or more contrary to true piety. God indeed to whom all things past, present & future are equally present, as hee foresaw from all eternity the fall of Adam, and in him of all mankinde; so did he from all eternity decree the In­carnation of his Son for the restauratiō of man. Whence are those phrases of Scripture, that Christ (as a Re­deemer) 1 Pet. 1.20. was fore-ordained before the foundation of the world: that we were Ephes. 1.4. chosen, or 2 Tim. 1.9. saved, (in Christ) be­fore the foundation of the world; or, before the world began: and again, that Christ is the Apoc. 13.8. Lamb slain from the founda­tion of the world: though as for this last passage, I rather embrace their interpretation, (such hyperbaton's, as they call them, being very frequent in the Scriptures) who referre this from the beginning of the world, to the book of life (as Apocal. 17.18.) rather then to the Lamb slain: though I must professe against the reason that is given by some (as Ribera the Jesuite, upon the place) as though there were any absurdity or incongruity in the speech, being so justifiable by other parallel places of Scripture. But this foresight of God did no ways occasion, much lesse necessitate the disobedience of A­dam, who as he was created with perfect freedome of will, so he might (had not he been wanting to him­self) [Page 31] have resisted the temptation of the Devill, and have continued in that innocency, to which, his hap­pinesse and immortality was annexed. But it so fell out, that Adam used his freewill to his own, and all that should be after him, being descended from him, their ruine, and eternall confusion. Better it had been for him certainly, and better for all that had any de­pendence of him, never to have been, (for I am not of their opinion that think any beeing better then no beeing) then to see himself at once stript of his hap­pinesse and innocency: of the son of God, become the slave of the Devill: and besides his own personall mi­sery, the occasion of so much evill unto others. Seneca De Clem. l. 1. Quan­to autem non nasci melius, quàm numerari inter publico malo natos? how much more then quàm unum omnis omnibus mali causam extitisse?

Here a question offers it self; though we would be very cautelous of moving questions of this nature, where the Scripture it self is silent, too much curiosi­ty in this kind having been the occasion of sundry blasphemies and heresies; yet because there is some ground for it in the Scripture, we may not altogether passe it by. The question is, Why God would permit Adam to sin, which he might many ways have preven­ted, if he had thought fit.

The first answer is, because it became God well, (if this be not too bold a speech) to make good his own order, and to maintain his owne work. It had pleased God to endow Adam with a perfect free-will. He was furnished with sufficient grace to continue in­nocent, and to withstand sin; but that grace was con­ditionall; as be used it, as he liked it, he might either [Page 32] improve it, or lose it. If therefore we must make a question of it, it is more proper to ask why God cre­ated Adam with free-will, then why God did not hin­der the sin of Adam, being so created. This very que­stion much troubled ancient Philosophers, who had the bare light of reason and nature for their guide; Why God being so perfectly good, as they did ac­knowledge him, would suffer sin and wickednesse in men and among men either at all, or so far to prevail. They commonly distinguish of severall degrees, or kinds of creatures with relation to goodnesse, by God created: the last kinde whereof ( [...], is their word) are those, whose condition is to be mutable; to fall, and to rise again; sometimes to look upwards unto the fountain of good; sometimes to be swayed downwards by the contagion of the body, and deceit­fulnesse of the world: and their determination upon the matter is, that neither the power nor the wisdom of Almighty God would, or could so much have ap­peared, if this kind also (this [...]) had not been. What they say, being grounded upon no better autho­rity, then humane ratiocination, will not much concern us, but to check our impiety, if neither reason, (com­mended unto us with the advantage of such prece­dents) nor religion, (grounded upon certain revelati­on) can doe that in us, which bare and naked reason could in them; to make us, if not to plead for our Creator by strength of arguments; yet to acknow­ledge him good and wise in all his ways, even beyond our understandings, and where our reason is at a stand.

Another reason is given, because God having in him­self predetermined the redemption of collapsed man­kind [Page 33] by the Incarnation of his Son, he therefore left Adam to the liberty of his will, and the Devill of his malice, because no other way can be conceived how he might more effectually have demonstrated and revea­led at once, unto men and Angels the infinitenesse both of his goodnesse and of his justice: as we shall have occasion afterwards to shew more at large.

Adam then (and in him humana natura, or mankind in generall) being so created by God, and through the temptation of the Devill, and his own wretchednesse ( [...], the Greek Fathers usually call it, that is, loose­nesse and remisnesse of the minde, accompanied with care­lesnesse and security) so lapsed; it pleased Almighty God in the depth of his goodnesse and wisdome, to appoint his restauration by the Incarnation of his Son, that eternall Word, by whom he had made, as all o­ther things, so man particularly: that is, That his Son, coeternall with him, and from all eternity (by an in­comprehensible mystery) begotten by him, should in the fulnesse of time be made flesh: that is, assume the nature of man unto himself, into a perfect Union (but without mixture or confusion) of two natures in one person: that so united, and so incarnated, he might offer himself, by his Passion, (Christ, as God & Man, though not in his Deity, suffering) unto God, his Fa­ther, as a sufficient ransome, in his strictest justice, for the sins of all men: to the end, that whosoever should beleeve in him so incarnated, and by a lively faith lay hold on the merits of his death, might not perish, but as a true member of his mysticall body, might have in him everlasting life.

How Christ, the eternall Son of God, came to be the [Page 34] son of a woman, as it doth deeply concern us not to be ig­norant of what the Scriptures have revealed unto us a­bout it, so to goe beyond that, I conceive no lesse dange­rous. The Scriptures say, as we have it in our Creed, that he was conceived of the holy Ghost, & born of the Vir­gyn Mary: and the words of the Angel to the blessed Vir­gin are known, Luke 1.35. The Holy Ghost shall come upon thee, & the power of the Highest shall overshadow thee; therefore also that Holy thing that shall be born of thee, shall be called the Son of God. If any man venture beyond this in discoursing the manner, how; I dare not follow him. It is observed, (and observable indeed) that in this mystery Christ is not so properly said to be [...], or [...], that is, begot­ten; (though that word also be used sometimes (as [...], made: as not begotten of the substance or es­sence of the Holy Ghost, (as ordinarily children are of the substance of their fathers) but made by the power of the Holy Ghost, of the substance of the Virgin Ma­ry onely. Whereupon ancient Fathers were wont to say, that as Christ in regard of his eternall generation is [...], that is, without a Mother; so in regard of his temporall, [...], that is, without a Father. There is good use of this observation against those hereticks of old, and the Anabaptists of later times, who though they could not agree among themselves, how Christ came to have a body, whether true, or imaginary, and the like; yet agreed in this, to deny that he was made of the substance of a woman.

This is the mystery of which we may truly say, that it is The chiefest of the ways of God. That the justifica­tion of any one sinner, is a greater work then the Cre­ation of the world in generall, is by many maintain­ed, [Page 35] and divers reasons are given for it. I durst not un­dertake for the solidity of all those reasons (those ex­cepted, that are drawn from this very particular of Christ his Incarnation) that are given: but certainly this mystery of the Son of God his Incarnation, is so transcendent a miracle above all other miracles of the world, whether Creation, or any other, as that wee may justly doubt, whether he truly beleeve it, or ever took it into serious consideration, who in comparison of this, doth admire any thing else. For as for those things that are commonly most admired, and for the wonderfulnesse by divers thought incredible, if a man shall rationally consider of them, they will not so ap­pear in very deed. It is the saying of an ancient Father, (one of the most learned and rationall of those times) that there is but one true miracle in the world, and that is, an Omnipotent God. Having instanced in some one particular, which among the many strange sights of this world, he thought might seem as strange as any; [...], saith he; Theodor The­rapeut. l. 3. Sed ibi Latinus interpres men­tem verborum non assecutus est: non ex­pressit certè. a miracle above a mi­racle: and presently, (upon better consideration, as it were) he doth correct himself. And yet I dare say ( [...]) that the miracle, is no miracle: For God, to whom al things, that he can think convenient, are easie, being the author, (or, workman) we have much reason to glorifie the author, but no reason at all to wonder at the matter. He gives the reason in another place: That any thing should be, (whether by generation, or creation) whereof a cause (God, that is, the supream cause) can be given, right reason will easily allow of. But that any thing should bee without a cause (as God onely is) no reason can comprehend.

Vos enim ipsi dicere soletis, nihil esse quod Deus efficere non possit, & quidem sine labore ullo; ut enim hominum membra nulla conten [...]ione, mente ipsâ ac v luntate moveantur, sic numine Deorum omnia fingi, moveri, muta­rique posse: neque id dicitis superstiti­osè atque aniliter, sed physicâ constan­tique ratione. Materiam enim rerum, in quâ & ex quâ omnia sint, totam esse flexib [...]lem & commutabilem, ut nihil sit quod non ex eâ quamvis subitò singi convertique possit: ejus autem universae fict [...]icem & moderatricem di­vinam esse providentiam. Cic. de Nat. Deorum.And indeed this Omnipotency of God some Heathen Philosophers have acknowledged, and expressed it very well, likening it to the power of the soul over the members of the body, which members upon the least inten­tion, or intimation of the mind turne and move with all readinesse and faci­lity. Now God, said they, is the soul, or mind of this Universe, all parts and parcels whereof are at his beck, and disposall, to be turned into any shape or form at his pleasure, with as much ease and facility, as the members of our bodies are swayed by the mo­tions and commands of our minds. This therefore granted, that there is a God, and he (as in reason it will be supposed) omnipotent, all things that imply not contradiction (for such rather argue weaknes, then power) to such a one must needs be of equall facili­ty. It is the fashion of men to wonder at those things onely that are not usuall: that is, (as I intend it here) that are not, or happen not according to that order or course of nature, which Omnipotent God in his wisdome thought fit at the beginning of the world to establish. And indeed as God did not establish that or­der at the first for nothing; that is, to break it without some extraordinary cause: so there is no reason that those things should easily be beleeved, which are con­trary to the ordinary course of nature; untill certain e­vidence, or divine revelation (the best evidence) en­force our faith. But if those things be considered in themselves with relation to the power of God, no so­lid [Page 37] reason can be given; why, for example, it should be more strange or incredible, that men (as by ancient Heathens, as well Philosophers, as others, they were ge­nerally conceived to have begun at the first) should spring out of the earth, as plants and trees; then to be propagated, as they are, by way of generation; in the right and rationall consideration whereof so many particulars, so wonderfull and so incomprehensible to humane reason, offer themselves, that the ablest Natu­ralists the world hath had, as well Heathens, as others, have freely acknowledged their ignorance, and weak­nesse of understanding, and have been excited (some of them) to praise and glorifie God for his wonderfull works, as Galen doth in divers of his writings, upon this occasion. And certainly had it been so, that ano­ther way of propagation (as it is conceived by divers An­cients, that another way would have been, if man had not sinned) had been established by God; I am of Justin Martyr his opinion, that this way, ( [...], &c.) if then proposed to any mans consideration, would have seemed as incredible and impossible, as whate­ver, in that kind, is proposed to our beleef as Christi­ans Hence it is that the Apostle where he discourseth of the resurrection of the dead, (at the possibility of which so many stumbled) he appeals to approved ex­perience of things naturall, Thou foole, saith he, 1 Cor. 15.36, 37, 38. that which thou sowest is not quickned except it die. And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may be of wheat, or of some other grain. But God giveth it a body, as it hath pleased him, and to e­very seed his own body.

But this mystery of Christ, the Eternall Son of God, [Page 38] his Incarnation, is quite of another nature. That which in other things doth, or may satisfie a rationall man, here it encreaseth the wonder, and makes it more incredible. Ye doe erre, saith Christ to some that could not beleeve the resurrection of the dead, Ma [...]. 22.29. not knowing the Scriptures, nor the power of God. But here the more we know the power of God, the fuller and perfecter ap­prehension we have of his Greatnesse, & Omnipotency, the more incredible may this mystery seem unto us. Holy David in the 143. Psalm, but upon occasion of a tempo­rall deliverance, the hurtfull sword, in the 9. verse) with admiration fals into this consideration, Lord what is man that thou takest knowledge of him, or the son of man, that thou makest account of him? And in another place, the consideration of the world, and works of God, ex­pressed this sweete and devout ejaculation from him, Psal. 8. taken in the literall sense: for in the mysticall sense, these very words are applied to this mystery, Heb. 11.6. When I consider the Heavens, the Moon and the Stars which thou hast ordained: What is man that thou art mind­full of him; and the son of man that thou visitest him? But Lord, may we say, Thou, Who coverest thy self with light as with a garment: who stretchest out the Heavens like a Curtain: Who laidst the beams of thy chambers in the waters; who makest the clouds thy charet; who walkest upon the wings of the wind. Who hast measured the waters in the hollow of thy hand; and meted out Heaven with thy span; Before whom all nations are as nothing; yea, lesse then nothing and vanity: Thou, who saidst, Let there be light, and there was light: Let the Firmament appear, and it did appear; the waters flow, and they did flow: Who as thou didst at the first make Heaven and Earth, and all that in them is, with a word of thy mouth; so canst with the least blast reduce them all [Page 39] to their first Chaos and nothing: What is man, that for his sake thou wouldst be made man: that ever, for man's sake, it should be said of thee, Hee hath no forme nor comelinesse: He is despised and rejected of men: Esay 53.3, &c. a man of sorrows, and acquainted with grief: or ever Thou shouldst have occasion to say of thy self; Mat. 8.20. The Foxes have holes, and the birds of the aire have nests: but the Son of man hath not where to lay his head?

I wonder not if the Prophet say, Who hath belee­ved our report? never had infidelity (were it not for divine revelation) a more plausible colour. Hereup­on some inferre wittily, that the incredibility of this mystery should (if rightly considered) make it the more credible. For, say they, Theod. The­rap. l. 6. [...] &c. Salv. De Gubern. Dei lib. 4. Vtique hoc ma­gis maestimabi­lis pietas, &c. Sed omnium acutissimè Tertul. De Bapt. c. 2. Al­qui eò magis credendum, si quia mirandū est, idcircò non credendum. Qualia enim decet esse opera divina, nisi su­pra omnem ad­mirationem? 1 Joh. 4.8, 9. such goodnesse doth best be­come an infinite Omnipotent God, so great and so ex­cessive, as for the very greatnesse, it should not seem credible. But to this must be added, (to make the Ob­servation more solid) that as God is infinite in all that he is; so more particularly and peculiarly, in love and goodnesse: because love and goodnesse, (if there be any impropriety in the speech, it must be excused, because we cannot otherwise speak of God, but im­properly) are his very nature and essence. As ratio­cination, (say the Schoolmen) is the proper nature of man, sic ipsa natura Dei est essentia bonitatis. For which they refer us, to their supposed Dionysius Areopagita: But why not rather to Saint John? Doth not Saint John upon this very occasion of Christ his Incarna­tion positively say, that ( [...]) God is love? He that loveth not, (saith he) knoweth not God; For God is love. In this was manifested the love of God towards us, be­cause that God sent his onely begotten Son into the world, [Page 40] that wee might live through him.

Of the love of men towards their own children, what admirable effects and operations upon extraordinary emergent occasions it hath had in divers, much might be said out of ancient and later stories: much more, and more wonderfull, (because grounded upon na­ture onely; whereas that of man, upon reason and pi­ety also) of the love of dumb creatures towards their young ones; whereof Poets, and Naturalists that have written of their nature, treat at large, and give many instances. Now upon this, Salvian (an ancient Father, Presbyter Massiliensis, by his title; but styled by Genna­dius, Episcoporum Magister) inferreth thus: (it is upon another occasion, Gods Providence; but it is applied by himself to this subject of Christ his Incarnation) Deus ergò qui etiam minimis animantibus, &c. that is, God therefore who even in the least creatures, (as Ants and Bees, spoken of before) hath planted this affection to­wards their own, how can it be that he should bereave him­self of it? Especially, when all love of good things in us, proceedeth from his good love. For he is the source and fountain of all things: and because in him (as it is writ­ten) we live, move, and have our beeing; from him there­fore we have derived this affection, whereby we embrace those that are our own. For all the world, and all mankind, Pignus est cre­atoris sui. are resemblances, (or evidences) of their Creator. And there­fore by this affection wherewith we embrace (pignora no­stra) those that are our own; he would have us to know how much he loveth (pignora sua) those that proceed from him.

In a mystery therefore of this nature, so far excee­ding the capacity of man, as that the weakest and wi­sest [Page 41] of men, beyond what is revealed by God him­self, are as the tallest and lowest statures to the height of the highest heavens; and again, a mystery of so much importance to us, so much partly by professed Infidels openly contradicted and opposed; and partly by cunning Hereticks sophisticated and depraved; it doth much concern every syncere Christian to be well furnished and provided of such principall clear texts of Scripture, as the wisdome of God hath provided unto us to that end; not so much to satisfie our un­derstandings, as to settle our faith and our beleefe. Three speciall branches of this great mystery there be, about which the curiosity and infidelity of men hath especially stumbled, and wherein it doth mainly con­cern all true Christians to be well grounded: which are, 1. The Deity; 2. The Humanity (two natures in one Person) of Christ; and 3. The Merit and Pro­pitiation of his bloud. Concerning these, taking them severally in the order by us proposed, wee conceive these places of Scripture, taken in themselves with that light onely which being thus joyned and put together, they do afford and hold forth to one another, without any further glosse or comment, to be very full, preg­nant, and satisfactory.

First, concerning the Deity of Christ, these pla­ces:

Secondly, concerning his humanity, or humane na­ture, these:

Thirdly, that Christ offer'd himself as a Propitia­tion for our sins, these:

I said before, my purpose was not to encounter ad­versaries here, but to comfort and confirm them who stood unshaken in the same precious faith, (to use Saint Peters words) upon which precious faith the Church was first founded, and which by the succession of so many ages hath been continued and derived unto us. Otherwise we might and must have taken notice of many more places; and not content our selves with passages and testimonies of the New Testament only, but ground especially upon prophesies of the Old: as also have taken notice of many false glosses & interpre­tations, whereby the adversaries have endeavoured to elude the clearest testimonies of either; whether Old or New Testament: all which could not be without much more discourse, then I can allow my selfe at this time. Of prophesies, there is not any that hath either more troubled the obstinate Jews; (as appears by their writings) or converted more of the more candid and ingenuous among them, then the fifty third Chapter of the Prophet Esay: which whole Chapter both as a precious cordiall to them that are [Page 45] wounded in spirit; and an excellent antidote against the danger of all spreading infection of unsound do­ctrine in this main fundamentall, deserves to be com­mitted to memory; or at least often to be read and pondered by all prudent and wary Christians.

There be some texts of Scripture concerning this high and sublime mystery, which by them that are not well grounded, without some precaution, may easily be mistaken. We are taught by the Scriptures and true analogy of faith, that the Word is so united unto our flesh, the nature of God unto the nature of man, as that both make but one person: though but one per­son, yet so neverthelesse, that as the natures themselves, so the properties of both, remain, distinct, unpermixed, unconfused. But this though in the truth and reality of the thing it bee perpetuall and immutable, yet in verball expressions it is not so precisely observed. There is a [...]. (as they commonly call it) that is, a communication of idioms and properties, in words and speeches, sometimes used. Ancient Fathers call it [...], (or [...], or [...], or [...]) a communication not [...], of properties; but [...], of names or words. S. Cyrill useth the word [...], appropriation; and Da­mascen (besides other words, as [...], and the like) [...], about the right interpretation of which word there is some controversie amongst the Learned. These kinde of expressions, however called, have bred great disputes and occasioned (as much as any thing) that dolefull division between us, and those Protestants commonly called Lutherans, they contending, that this communication of properties is not verball onely, but reall: whereupon they inferre strange conclusi­ons. [Page 46] The truth is, as some moderate learned men (of this side especially) state the businesse, the controversie it self may seem rather verball, then reall: not such at least, as should disturb the peace of the Church, so much as it hath done. But we will not meddle with controversies. For the better understanding of the Scrip­tures in this sacred subject, I finde five rules, or pro­positions collected out of them: or rather the severall ex­pressions, and modos loquendi there used upon this argu­ment, digested and reduced into five heads, or rules. They are such as every body needs not, I know; but such as every body is very well capable of, and there­fore I shall the more willingly insert them here.

I.The first is, some things are spoken of Christ in the Scriptures, which must be understood of his divine na­ture onely; as, Rom. 9.5. Christ, who is over us all, God blessed for ever. John 8.58. Before Abraham was, I am. Heb. 1.2, 3. By whom also he made the worlds. Who being the brightnesse of his glory, and the expresse image of his Person, and upholding all things by the word of his power: and other like places.

II.The second is, Some things are spoken of Christ, which must be understood of his humane nature onely; as, Luke 1.31. Thou shalt conceive in thy womb, and bring forth a Son, and shalt call his Name Jesus. Luke 2.52. And Jesus increased in wisdome and stature, and in favour with God and man. Matth. 26 39. Neverthelesse, not as I will, but as thou wilt; and the like.

Some, at first hearing, may think that those speeches, Matth. 20.23. (But to sit on my right hand and on my left, is not mine to give; but it shall be given to them, for whom it is prepared of my Father) and Mark 13.32. (But of that [Page 47] day and that houre knoweth no man, no not the Angels which are in heaven, neither the Son, but the Father) should bee referred to this head or rule. Certain enough it is that of the Ancients not a few did so understand them as spoken by Christ of himself, not as God, but Man. But most Interpreters expound them otherwise, and shew reasons why that exposition, as contrary to other places of Scripture, cannot stand. The truth is, they are diffi­cult pl [...]ces, as may appear by the diversity of expositi­ons. But I will not make it my businesse here. This ca­veat I thought would not be amisse, which is all I in­tended.

The third is, some things are spoken of Christ, III. which must be understood of his Person onely, not of either of his natures particularly; as, Matth. 17.5. This is my beloved Son, in whom I am well pleased; hear ye him. Eph. 5.23. Christ is the head of the Church, and he is the Saviour of the body. 1 Tim. 2.5, 6. One Mediator between God and man, the Man Christ Jesus. Who gave himself a ransome for all, to be testified in due time: and the like. To this head are referred all such as concern Christ his Office. For Christ is not our Mediator, but as he is both God and Man. It were grosse blasphemy to say, (in property of speech) that the divine nature of Christ did suffer; but that he suffered as God and Man, we must beleeve; the consideration of his divinity concurring with the sufferings of his humane nature, to make them availa­ble.

The fourth is, IV. Some things are spoken of Christ as God, which must be understood of his humane na­ture onely; as, 1 Cor. 11.8. For had they known it, they would not have crucified the Lord of Glory. Acts 20.28. [Page 48] Feed the Church of God, which he hath purchased with his own bloud.

V.The fifth is, Some things are spoken of Christ as Man, which must be understood of his divine nature; as, John 3.13. No man hath ascended up to Heaven, but he that came down from Heaven: even the Sonne of Man which is in Heaven. Matth. 9.6. But that ye may know that the Son of Man hath power on earth to forgive sins, &c. Joh. 6.62 What and if ye shall see the Son of Man ascend up where he was before?

There is some difference between us and the Luthe­rans whether in these passages of the two last rules, (the 4. and the 5.) the idiomata, or properties of one nature should be said to be communicated to the other nature; or rather (as we maintain) to the Person. The conse­quence of this difference, if neerly sifted, may be some­what; but otherwise (we acknowledging the reality of this communication of idiomes, in the Person; and they so bounding and expounding that communication which they maintain, as that the properties of both na­tures may still continue really distinct) there appears to me but little necessity of such quarrelling about it.

To these rules of distinctions, the Scripture it selfe in direct tearms, or by formall precedents doth some­time lead us: as S. Peter in those words, (speaking of Christ) being put to death in the flesh (1 Pet. 3.18.) and suf­fered for us in the flesh: (Ibid. 4.1.) and the same Peter, Chapter 2.23. Who his own self bare our sins in his bo­dy (not, in corpore proprio, or, suo ipsius; but, in corpore suo, as both Beza, and the Vulgar; which I conceive more proper, though it be in the Originall, [...]) on the tree. So S. Paul, Which was made of the seeed [Page 49] of David, according to the flesh, Rom. 1.3. and Chap. 9.3. to the same purpose, Of whom, as concerning the flesh, Christ came.

I finde that most who have written of this subject, both Schoolmen and others, take into consideration the necessity of Christ his Incarnation, or as some pro­pose it, of his satisfaction, for the reparation of mankind: Some also insist much upon it, as a main circumstance. This puts a necessity upon me, of saying somewhat of it, who otherwise could have rested well satisfied in the simple knowledge of that way of salvation, which the wisdome of God hath pitched upon, with those con­siderations which himself in his holy Word, hath re­commended it unto us with, without going so high, as the consideration of the possibility of another way.

But since I may not altogether omit it, my first care shall be rightly to state the question; which is not, Whether the reparation of mankind, and thereupon the Incarnation of Christ was absolutely necessary: that Christ would have been incarnated, though man had not sinned, hath been, I know, the opinion of some; but that the reparation of man being falne, was absolutely ne­cessary, not of any, that I remember: Neither is this the question, Whether upon a supposition, that satisfa­ction must be had, any other true and proper satifacti­on could be found, but in, and by Christ; which is a point handled by Vide Chrysost. Theodoret &c. in 1 Tim. 2.5. Sed praecipuè Athan. Orat. 2. cont. Arr. & Cyrill. Alexan. De rectâ fide, ad Theodos. & R ginas. divers of the Ancients, who give sundry reasons grounded upon the Scripture, that it could not; and hath Vid. Reveren­diss. Archiep. Armachanū, in Tr [...]ctatum qui inscribitur Im­manuel▪ vel, De mysterio Incarn. lately by some of eminent worth and ranke, more accurately been discussed and proved: but, this supposed, that God after the fall of Adam ha­ving a purpose to restore mankind to its former, or a [Page 50] better state both of innocency and felicity, whether he might not have brought it about any other way then by the Incarnation of his Son: or thus, (for it comes all to one, and so it is proposed by some) Whether God can forgive sins without a proportionable satisfaction; this is the question intended hereby us.

This speculation was first occasioned by the objecti­ons and scruples of ancient Heathens, who as they li­ked well to heare of Gods mercy in generall, so they could not (many of them) digest, that the Almighty should be put to such shifts, and stoop so low, (as they interpreted it) for the execution of it. Most ancient Fa­thers and Writers, that I have observed, resolve the question affirmatively, that it was very possible to God, either some other way; or without any at all, by his bare will and pleasure. So, not Athanasius, and Augu­stine onely, who are cited by learned Hugo Grotius in his Treatise De Satisfactione; but S. Cyprian also, (or who­ever is the Author of that excellent piece De cardinali­bus operibus Christi) Origen, Theodoret; Leo, and Gregory, two Popes, for their singular worth and piety, surna­med Great.

Theod. The­rap. l. 6. Theodoret having first shewed how many things God had made for mans sake, and thereupon inferred how well it became him to restore them being faln, for whom such store and plenty, in Heaven and in Earth, was ap­pointed and provided; and so proceeded in his discourse to the Incarnation of Christ, goes on thus: It was very easie for him without this veyling of himself with our flesh to have wrought this salvation of mankind, and by his bare will not onely to have destroyed the power of death; but sin also, ( [...]) the mother of death; and the begetter [Page 51] of sin, that mischievous spirit; the one to have altogether abolished; and the other, to have driven from the earth, and confined to his after a short season appointed habitati­on, [eternall] darknesse. Pariter & Leo, 2. De Na­tivit. Miseri­cordia Dei, cum ad recuperandū genus humanū ineffabiliter ei multa suppete­rent, hanc po­tissimum consu­lendi viam ele­git, quâ ad de­struendum opus Diaboli, non virtute utere­tur potentiae, sed ratione ju­stitiae. But it was not the will of God in this to manifest his absolute power; but the justice and equi­ty of his providence, (or, wisdome.)

Origen, (whom I mention for his antiquity, though not always to be followed in his opinions) upon this ar­gument, because the question proposed by Celsus the Heathen was not, whether any other way in generall; but particularly, why not such a way rather; he con­tents himself to shew the impertinency of the questi­on; and that the way by Celsus proposed, was not ei­ther to the Providence of God, or to the nature of man, so sutable and convenient: but of the possibility in ge­nerall, as he doth not deny it, so neither doth he per­emptorily affirm it. He doth not; (not there at least) but others doe; and their determination of the matter is embraced by the Schoolmen, Peter Lombard, and Tho­mas Aquinas, and others: by Protestants also, Zanchius, Polanus, Peter Martyr, Paraeus: and many more, I be­leeve. Gerardus, and most of the Lutheran party, hold the contrary opinion; and not they onely, but of our side also some not of the obscurest.

For my part, in reverence to God and his truth free­ly to deliver my minde, leaving others to the liber­ty of their own judgements, I must professe that I can­not satisfie my self, how it can stand with the duty and humility of mortall men, who can give so little ac­count of our selves, (either of our souls or bodies) to attempt the sounding of such an abyssus, such a bot­tomlesse Ocean, as either the Power or the Mercy of [Page 52] Almighty God and out of physicall Vide Testar­dum De Natu­ra & Gratiâ: & nuperas (ut alios praetereā) Joh. Hoornbeck Disputationes Antijudaicas. or metaphy­sicall speculations (for such I account all in this kinde, that are not apparently grounded upon divine autho­rity) so peremptorily and positively to determine how farre either can goe. I tremble to think what hapned to the Bethshemites, for offering to pry into the Ark, the Mercy-seat of God. Of all things in the world, I would not abridge the Power of God in point of Mercy, whereof there is so much need in the world. If God himself doth limit, I adore his judgements, and sub­mit with all humility. Where he doth not, I will not certainly: no authority of mortall man, no subtilty of humane wit shall perswade me to do it. Earthly Kings and Princes will not endure their Prerogative should be scanned by every Subject; not by any perchance, if they could help it: and good Kings will esteeme mercy the best part of their Prerogative. Owe wee not then so much respect to the King of Kings, the Omnipotent Creator of all things, who from his high­est Throne beholdeth the Inhabitants of the earth (Kings and Monarchs, as well as others) as so many worms or grashoppers, as to leave him the power and Prerogative of his Mercy indisputed; free and unboun­ded? That any who was not a God, should take upon him to forgive sins, was once we know thought blas­phemy: ( Mark 2.7.) how shall it not be some spice of blasphemy, to bereave God of this power, except God himself in his revealed Word doth expresly disclaim it?

We see in the Gospel, when the Disciples upon the words of their Master, that it is easier for a camel to goe through the eye of a needle, then for a rich man to enter [Page 53] into the Kingdome of God, began to infer (as probably enough they might) that none therefore, or very few, (for so must their words, not pertinent otherwise, be understood: most men being either rich, or covetously seeking after riches; which comes all to one) could be saved; Christ himself teacheth them in such cases, not to judge rashly, but to remember the power of God: With men, saith he, this is unpossible; but with God all things are possible. By which words Christ seemeth in some manner to justifie their inference in point of hu­mane ratiocination; (for that men cannot save them­selves or be saved by other men, whereof no question was made, is not it that Christ acknowledges here im­possible with men) but to disallow of humane ratioci­nation in things of this nature.

But now on the other side, if any pretend Scripture (as most doe) for their opinion, I answer; If clear Scri­pture, (as in such points would be requisite) how come so many, both ancient and late, so well versed in them, so able to judge of them, to be of another opinion? If doubtfull and disputable, then in such a case that comes so neer to blasphemy, (without good warrant from God himself) I hold the affirmative, as more plausi­ble, so safer every way.

To passe by therefore their arguments which are drawn, as was said before, most of them from meta­physicall speculations, which I desire not to meddle with; I will onely take notice of some considerations insisted upon by some of them to make their opinion more plausible, if not necessary.

The first is, that to beleeve the possibility of mans restauration, either without any satisfaction at all, (by [Page 54] free pardon) or any other way of satisfaction, (if any o­ther way can be, which as we said before, we doe not conceive) is to undervalue the benefit and high price of this holy Dispensation. It is certain, the apprehensions of men, though their end, to glorifie God, be the same, may be different; and a difference of apprehensions may make a difference of opinions, though tending to one end. I join with them therefore in their main drift; but I doe not conceive that any man who really be­leeves an impossibility (grounded upon Gods revealed Word) of any mans salvation without Christ, needs any other motive to induce him to set a right price up­on this miraculous work, then the consideration of his own, and every mans happinesse thereon depen­ding.

It is, secondly, further objected, that this opinion may seem to savour, or at least, to favour Socinisme; who ea­gerly plead against the necessity, & make it an argument against the truth of Christ his satisfaction. But sure­ly, the way to deal with Socinians, is not by such rea­soning. God be praised, we have a more sure way, and that is the way of divine authority. If that doe it not, it is to be feared, weaker proofs, which not without much probability may bee contradicted, will rather confirm them, then convert them. What Saint Au­gustine saith in a place upon another occasion, would be considered upon this, Metus est ne cum saepe subruun­tur, August. De Magistro. quod totidem sere verbis etiam Plato non un [...] loco. quae firmissimè statura et mansura praesumimus, in tantum odium vel timorem rationis incidamus, ut ne ipsi quidem perspicuae veritati fides habenda videatur; that is, It is to bee feared, that when men shall see those reasons, which they once grounded upon as firm and stable, easily [Page 55] and familiarly overthrown, they fall at last into such a hatred or suspition of reason, that even the most undoub­ted truths shall not be beleeved.

I am therefore much pleased with Balth. Meisnerus (a Lutheran) his prudent moderation in this point, who in his Disputations against the Socinians, upon such grounds of reason as are ordinarily insisted upon by o­thers, having said as much as can with any colour be said for this necessity, Balth. Meisne­rus, A [...] Dec. 3. Disp. 26.90. concludes his Disputation in these words: [ Hitherto, why God could not without some preju­dice to his Omnipotency pardon sinners without some satis­faction, hath been shewed. But that we should enter into this dispute with our adversaries, is not so absolutely necessary; because thereby we are forced to enquire into the reasons of the divine counsell, which ought not to be. Gods revelati­on of his divine will by his Word ought to suffice us, where­by he declareth, that without the price and merit of his Son, as a Mediator, he will not forgive sin, because he hateth it, and for it, is angry with sinners. That it is so, therefore let us beleeve, and that [by this kind of satisfaction] the divine Omnipotency is no ways impaired, because both those are affirmed by the Scriptures, though we cannot render a reason of all the counsels of God. These things ought rather to be admired, and with thankfull hearts extolled, then with nicenesse and curiosity sifted and discussed.] He repeates the same, though in other words, as fully in the 105. Paragraph of the same Disputation. And in the 89. commends this Canon: Quid Deus circa salutem no­stram faciat, non ex rationibus de possibili colligendum, sed ex solis Scripturis addiscendum est.

But doth not the Scripture plainly fay, (I take notice of this objection, because the phrase doth often occur, [Page 56] & may trouble them that are not so expert) that [...], opor­tebat: Christ ought to suffer such & such things? Are not Christ his own words, John 3.14. As Moses lifted up the Serpent in the Wildernesse, even so must the Son of man be lifted up; Must? yes, it is the Scripture phrase, but more full in other places; as Luke 24.44. These are the words which I spake to you, while I was yet with you, that all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning me. And again in the next words, Then opened he their understanding, that they might understand the Scriptures, And said unto them, Thus it is written, and thus it behoved ( [...], the same word as before) Christ to suffer, and to rise the third day from the dead. By which and other like places it doth clearly appear, that this must, hath re­lation meerly to the predictions of the Old Testa­ment concerning Christ, whether by words; or, (as that of the Serpent lifted up in the Wildernesse) by types. God therefore having long before not onely preordained, but also by severall Prophets foretold the sufferings of Christ, it was not onely expedient, but (in this respect) absolutely necessary, that all things should fall out accordingly; For It is easier that hea­ven and earth should passe, then one tittle of the Law to fail, Luk 16.17. Now that which made Christ so often to presse the Scripture to the Jewes, was to convince them by their own principles, that whereas they pro­fessed much zeal for the Scriptures, they might know that those very Scriptures, which they were so zealous for, were the very ground (in some sense) both of his doctrine, and of all that hapned unto him. For other­wise, to consider the things in the order of their na­ture, [Page 57] those things did not (so properly) happen to Christ, because they were foretold; but because they were so determined by God from all eternity, therefore they were first foretold, and afterwards hapned according­ly, Act. 4.28.

Laying therefore aside this absolute necessity, as not grounded (for ought we could ever finde) upon any Scriptures, and as we conceive of dangerous conse­quence; we may with lesse danger, and no lesse edifi­cation, we hope, take notice of such reasons or consi­derations, as the wit of man can reach unto, by which this counsell of God ( Dispensation or Oeconomy the Ancients usually call it) in a rationall triall, if need be, may be maintained convenient or plausible; though in­deed most of these considerations be grounded upon Scripture, as will appear. But they must first be fore­warned that are not so throughly acquainted with the tearms belonging to this subject, that in this particu­cular consideration of the necessity or expedience of Christ's Incarnation; in the word Incarnation (as often besides) is presupposed to be included the Passion also, as the principall end of it: according to that of Christ, John 12.27. Father, save me from this houre: but for this cause came I, unto this houre. For so I conceive the words should be distinguished, and interpreted, But for this cause came I; (into the world, that is, according to that of the Apostle, This is a faithfull saying and worthy of all acceptation, that Christ came into the world to save sin­ners, 1 Tim. 1.15.) unto this houre; that is, that I might suffer for sinners.

The first and chiefest reason will be, that God chose this way, as the most convenient to manifest his love [Page 58] to mankind: according to that of Christ in S. John, So God loved the world, that he gave his onely begotten Sonne, that whosoever beleeveth in him should not perish, but have everlasting life. This consideration is not onely men­tioned often in the Scripture, but also set forth & com­mended unto us by severall circumstances, all very considerable to make us the more apprehensive of it. See John 15.13. Rom. 5.6, 7, 8. 1 Joh. 4 9, 10. Now of this manifestation of his love in such an extraordinary way one main end was, the more powerfully to draw ours to himself, and to withdraw it from the love of the world: which two are inconsistent. See 2 Cor. 5.14, 15. Jam. 4.4. John 1. Ep. 2.15, 16, 17. This is the main consideration that hath made so many Martyrs.

A second consideration might be, the better to ma­nifest his justice, and his extream antipathy (if we may so speak) to sin: thereby also (from the consideration of this antipathy in God) the more powerfully to draw us to the love of goodnesse and vertue; and to a true hearty detestation of wickednesse. Whence, as I take it, especially it is, that according to the Scripture phrase, all impenitent sinners, who professe godlinesse, but shew not the power of it in their lives and conver­sations, are styled Infidels, or unbeleevers, as being alto­gether impossible, that they that truly beleeve, or have a true apprehension of this great mystery of godlinesse, should continue in ungodlinesse.

A third consideration was certainly, that Christ might by his example work upon us the more effe­ctually to imitate him, as in other things, so especi­ally in his humilitie, the most proper vertue of Chri­stianity, and without which all profession of Christi­anity [Page 59] is but delusion and imposture. But of this more in its proper place afterwards, in the consideration of his Exinanition.

To these, divers others might be added, but either not so pertinent, or such as might be reduced to these. Even of these that we have set down, if a man be dis­posed to multiply questions, it may be asked, whether by some other cause, or way, such ends and such ef­fects might not have been contrived and compassed. There is no end of such curiosity; but as no end, so as little fruit.

There is nothing among men so generally recei­ved or approved in the ways and works of God, but such as are bold, and self-conceited, may easily except against, and think they might have mended it, if they had had the ordering of it. So that in the conclusi­on, we must either sink our selves into Atheism (then which in other respects and considerations, nothing can be more contrary to sense and reason) or be forced to acknowledge that it is against reason to discredit the revealed will of God, because we see not sufficient reason for his will. It was an excellent resolution of Socrates, who when he had learned from Anaxagoras, (who therefore was surnamed [...]) that [...] (that is, Reason, or Vnderstanding) was the cause of all things, Plato, in Phae­done. resolved he would trouble himself no longer to seek the naturall cause or reason of every thing, but rest in this fully satisfied, that since Reason was the supream cause, all things must of necessity, both in respect of the generall, and of every particular thing, be for the best. He was in the right certainly, and till we come to that, our scruples will never be at an end.

Yet one reason or consideration more I find expres­sed in the Scripture, which must not be omitted; which is, that by this mystery so contrived and brought to passe ( [...]) the manifold wisdome of God might be made known both to Angels and to men. Vnto me (saith Saint Paul, Ephes. 3.8, 9, 10, 11. his words are full of weight and holy vigor) who am lesse then the least of all Saints is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ: And to make all men see what is the fellowship of the mystery, which from the be­ginning of the world had been hid in God, who created all things in Jesus Christ: To the intent that now unto the Principalities and Powers in heavenly places might bee known by the Church the manifold wisdome of God.

This manifold wisdome of God, though it be ob­servable in all the particulars of this great mystery from the first Conception to the Ascension; yet it is most eminently discernible in the circumstances of his Pas­sion, as the main part of the story. Should a man col­lect into one the severall observations of ancient Fa­thers and other Writers in this kind, it would arise to a considerable bulk: and though it cannot be denyed that in so many, some may be found which may sa­vour more of wit, then weight; yet those ought not to be any prejudice to the solidity of the rest: of which kind there will be enough found to fill the most stu­pid, if not extreamly dulled with prophanenesse and infidelity, both with delight and with admiration. I have not proposed to my self so large a scope, neither am I at this time furnished for that purpose. Some­what of this kind to the Incarnation more particular­ly, or at least, to the mystery in generall, relating, we [Page 61] have here collected and set down.

First, that as all things were at the first created ( [...]) by the Word, (called in the Greek Logos) so by the fame Word, the restauration of mankind also, ( [...], the logicall creatures, as Philosophers call them) should bee.

Secondly, that as by the transgression of one man, all were made guilty; so by the righteousnesse of one, all might be acquitted.

Thirdly, that as pride and infidelity were the two principall causes of Adams sin, and by it, of the ruine of mankind; so faith and humility should bee the means of his restauration. Once man in the pride of his heart attempted to be like unto God: and God by a mystery of humility became like unto man, that he might exalt man to a neerer degree of likenesse unto God.

Fourthly, a woman was the Devils unhappy in­strument to draw Adam to sin; and of a woman came the Saviour of the world. Eve beleeved a wicked Angel (in the form of a Serpent) and transgressed: Mary (that blessed Virgin) beleeved a blessed Angel, and conceived.

Fifthly, that after that in the wisdome of God (that is, 1 Cor. 1.21. in the Book of nature; the sight and contemplation of this Universe, which doth so manifestly set forth the infinite power and wisdome of the Creator) the world by wisdome knew not God; (that he is a Spirit; but one, and onely to be worshipped) it pleased God by the foolishnesse of preaching (not grounded upon hu­mane ratiocination, philosophy, or eloquency of words) to confound the wise, (ver. 27.) and to save them [Page 62] that beleeve: which by the Gentiles was generally much scorned and derided, who accounted beleef, the character and property of an Idiot.

We meddle not here with his Nativity, the circum­stances and considerations whereof are many, and di­stinct from those of his Incarnation, and from the ge­nerall consideration of this mystery. In which kind be­sides those we have insisted upō, many more may be col­lected, that have already by divers been made; and some made perchance, that have not yet been observed. Maxi­mus an ancient learned Writer & Martyr, in his Medita­tions, called [...], saith very well; The great mystery of the divine Incarnation still continues a mystery, not onely for that being proportionably to the strength of them that are saved by it, manifested, that which is not manifested of it is much more then that which is: but also because even that which is manifested, may be said still hidden (or, con­cealed) as not, in the truth of it, utterable by any words: (or, not comprehensible to the understanding of man.) So he; and he goes on, and insists in this and the next Chapter, in sun­dry particulars, which I forbear to translate. Neither his language nor his conceptions are ordinary. They that can read him in his own language, may understand him; not they, I doubt, that shall reade him transla­ted.

It is Plato in Phaed. [...]. Plato's observation, that in beleef there may be a kind of unbeleef; when a man by satisfactory proofs or evidences being fully convicted in his understanding, that the thing is so indeed; is neverthelesse not only [Page 63] by the greatnesse & sublimity of the things themselves that are proposed; but also by the consideration of the means and vilenesse of man so confounded and amazed, as that at the same time he neither knows how to be­leeve, nor yet can tell how to contradict. In joy also, if excessive, there is a kind of unbeleef, whereof we read, Luke 24.41. And whilest they yet beleeved not for joy, Ita & apud Comicum qui­dam suam in re praesenti & certâ excusat incredulitatem; Nescio, nisi quia tam mise­rè hoc esse cu­pio verum, cò vereor magis. and wondered. Whilest the text saith, they beleeved not for joy, it saith also that they beleeved; for else, whence was their joy? He who in the consideration of this mystery never had any experience of this kind of unbeleef, it may be doubted whether he ever did much fixe his thoughts upon the consideration of it.

Saint Paul himself, (as a man may gather from his words) found it no very easie businesse, & therefore with such zeal and fervency addressed himself to God for o­thers; as where he prays for the Ephesians, Eph. 3.16, 17, 18, 19. That God would grant them according to the riches of his glory, to bee strengthned with might in the inner man: That Christ might dwell in their hearts, that being rooted and grounded in love, They might be able to comprehend with all Saints what is the breadth, and length, and depth, and height: And to know the love of God which passeth knowledg, that they might be filled with all the fulnesse of God.

By which words and others to the same purpose, Ch. 1.v.16, 17, 18 19. doth appear that although he thought the mattter, incomprehensible; yet the frequent me­ditation and contemplation of it, necessary. It is in­deed of sigular good use to wean us from the world: to purge us altogether from the grossest; and to mo­derate and allay in us the best of earthly affections: and we may certainly conclude, that whosoever by [Page 64] a settled and constant arbitration of his minde or judgement, doth propose to himself the things of this world (wealth, honour, or life) as much considerable, either never seriously beleeved, or doth not actually beleeve this sacred mystery of Christ the Son of God his Incarnation for the redemption of mankind.

Of Christ his EXINANITION.

BEing to treat of Christ his Exinanition by its self as distinct from his Incarnation, we must of necessity begin with the word it self, and the different uses and notions of it in this sa­cred argument.

This word then Exinanition applied to Christ, is taken (the word we say; for the matter of it is found elsewhere also) from the words of the Apostle, to the Philippians, where, (in the second chap. and third verse) exhorting them to meeknesse and humility, Let nothing be done through strife and vain-glory, &c. in the sixth and following verses he proposes unto them the exam­ple of Christ in these words: Let this mind be in you, Phil. 2.5, 6, 7, 8. which was also in Christ Jesus: Who being in the form of God, thought it not robbery to be equall with God. But made himself of no reputation, and took upon him the form of a servant, and was made in the likenesse of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Crosse. Where we render it, but made himself of no reputation; it is in the Originall, [...]; translated by the Vulgar, sed seipsum exinanivit, and by Beza, sed ip­se se exinanivit.

As, concerning those words in the sixth verse, Who being in the form of God; with Arrians and Socinians, who deny the Deity and eternity of Christ, there is not little contestation about the true meaning; so concer­ning [Page 66] these, the form of a servant, in the seventh, with those (called commonly Lutherans) who maintain a reall communion, or communication of proprieties; whereof we have treated before. There is also no small con­troversie concerning the right sense of those words, [...], which we translate, thought it not rob­bery; In Diatriba, De Verb usu, &c. of which I have had occasion to treat elsewhere at large; where, upon good grounds (as I conceive) it is shewed, that the words import, he made it not a matter of triumph, or ostentation: by which interpretation the Orthodox sense of the former words, (who being in the form of God) is much confirmed, and the most plausible objections against it, taken away. But this will not concern us here.

The Exinanition then of Christ is here in these words of the Apostle grounded (in the first place) in that hee took upon him the forme of a servant: which words both in opposition to the former, the forme of God; and as they are further expounded by the Apostle himself in the words following, in the likenesse of men; and, in the fashion like a man; must needs imply the ve­ry essence and nature of man, as principally intended; yet with an aggravation, as if he had said, not the es­sence and nature of man onely, but of an abject, con­temptible, miserable man: which is included in the word servant. Hence it is that the ancient Fathers use the words Exinanitio, and forma fervi, very frequently, in a double sense: understanding by it oftentimes, the Incarnation of Christ; or, his assuming of the humane nature, barely: and sometimes, the low condition; the personall reproaches and sufferings of that humane nature which he assumed. Certainly, in Christ his [Page 67] Incarnation, was his greatest abasement, that the Al­mighty, the Creator of men and Angels, would stoop so low, as to be made man; a creature: in which word, though it should not be added, so vile a creature as man, or so despicable a man; the lowest fall of abase­ment, may be thought comprehended. Homo sum; hu­mani à me nihil alienum puto: there is no kind of suf­fering, but may be conceived incidentall and in some sort naturall unto man. But that the Infinite, Eternall, Omnipotent, would be man, that he might suffer, is a­bove all that can be said, or conceived, or indeed be­leeved by naturall man.

But on the other side, because the same Christ, as true man by his Incarnation; and as man considered, subject to sufferings; so he continued neverthelesse as truly and entirely what he was before, Infinite, Eter­nall, Omnipotent; that he should, though in his hu­mane nature onely, suffer, can as little be conceived, had not the Deity, so far for a time, (though not by any separation) withdrawn or withheld its influence, as to leave the humane nature obnoxious to whatsoe­ver bare humanity (sin always excepted) was capable of. So that here is Exinanition upon Exinanition: And so may Christ rightly enough, and agreeably to antiquity (though there is much contesting between some Protestants of the Lutheran Confession, and some others about it) be said to have been abased, or exi­nanited according to both natures; this always pre­supposed and understood, that the divine nature in Christ, did not by this abasement or Exinanition (which cannot be conceived without blasphemy) suf­fer any manner of change or alteration.

Exinanition (as by learned men hath been observed) is also taken sometimes by some Ancients in a more generall sense, (grounded perchance upon the words of the Psalmist, Psal. 113.6. Who humbleth himself, &c.) for that affection of mercy and compassion, which mo­ved God to take notice of mans misery through Adams fall, and thereupon to order his redemption and restau­ration by his Son.

Of Christ his Exinanition in the first and chiefest sense wee have treated hitherto under the notion of his Incarnation. Our purpose here in the remainder of our Discourse is, to consider his Exinanition in the temporall estate and condition of his assumed flesh; in those things that Christ suffered in the course of his life before his Passion, not so much in the person or relation of a Mediator, or Redeemer, (his chiefest Of­fice) as of a Master or Teacher, to be an example of pa­tience, humility, perfect obedience and mortification, or contempt of the world, unto us. That Christ in all his sufferings, even the greatest, his death and passion, had a further end (besides our redemption) to be an ex­ample unto us, is directly affirmed by Saint Peter: and that the same Christ in his more ordinary sufferings, (though we acknowledge his merits, or meriting to us too in all that he did or suffered) as his poverty, and the like, his chief end and aim was to be an example unto us, if it be not directly affirmed by the Scriptures, may with much probability grounded upon the Scri­ptures, be supposed and inferred. Why Christ, for example, though he might (as some Ancients observe) after a more apparently miraculous way have been made true man, must be born of a woman, many good rea­sons [Page 69] may be given: but why he should chuse an ob­scure Village, or a common Inne, or a Manger in the Inne, to be places (in severall respects) of his Nati­vity, the most probable reason can be given, is, that he might be an example of humility unto us.

In this sense then it is, and with this particular relati­on that I shal now speak of Christ his Exinanition; wher­in the first thing will be, to consider how it is propo­sed to us in the Scripture. I will not amplifie matters, but content my self with the bare relation of the Go­spel. It is a subject, I confesse, fit for the best rheto­rick of the world; wherein ancient Fathers and Wri­ters have not been deficient. I like well of such ampli­fications, as tend to make a deeper impression in us, (such is our dulnesse) of what we can never be too sen­sible. But some men have not contained themselves within those bounds. As though they would rather supply the defect of the Scriptures, then of our devo­tions, they tell us of many things, devised by themselves which the Scriptures doe not; and of a sacred histo­ry, by this mixture, make (as far as in them lies) a kind of Legend. Papias of old was taxed for this; and many since him, have been guilty of the same fault. But to leave them:

The Scriptures tel us that the blessed Mother of Christ, about the very time that he was to be born, was forced to travell: that she was delivered in a common Inne, and the born child Christ Jesus, for want of other room in the Inne, (taken up in all likelihood by greater guests) was laid in a Manger. That assoon as he was born, he was persecuted; and thereupon his true mother and reputed father (with him, their charge and care) put to [Page 70] the troubles and toils of a long Journey into a strange Country, for refuge. That Christ did ever work with his own hands, is not so clearly expressed in the sacred story; but that he was subject to his parents, (his repu­ted father being a Carpenter by his trade) is clearly ex­pressed: and because Christ himself, Mark 6.3. by some, to whom his life and conversation was well known, is called a Carpenter, Justin Martyr his opinion is appro­ved by many; who peremptorily doth determine it, that Christ himself did work. And besides, though no other Scripture should induce us to beleeve it, yet be­cause we are taught that Christ was made a curse for us, Gal. 3.13. and that he was sent in the likenesse of sin­full flesh, Rom. 8.3. it stands with great probability, to say no more, that he should in the course of his life find and feel the effect of that curse, by God himself so solemnly pronounced, In the sweat of thy face shalt thou eat bread, Gen. 3.9.

Again, that after he had openly and solemnly ente­red upon his Ministery, he subsisted, in part at least, by almes and contributions, is particularly recorded. That he went up and downe, doing good, yet almost every where suffering evill: evill words, evill reports, affronts, reproaches: frequent attempts, upon his life and inno­cency: persecuted in his own person; and persecuted in them that adhered unto him, or spake well of him; we find in the same Scriptures. Briefly, his own words of himself, Matth. 8.20. The Foxes have holes, and the Birds of the aire have nests: but the Son of man hath not where to lay his head: are above all amplifications, and all rhetorick that the wit or eloquence of man can reach unto. If this be not enough to set out this Exinanition [Page 71] of Christ, we might have recourse to the Prophet E­say, who also is very pregnant and patheticall in the de­scription of it: Esa. the 52. and 53. Chap. but it shall suffice to have named him: the Reader himself, if hee please, may have recourse unto him.

Now because not the Jews onely, who mistaking the Prophets, expected an earthly King for their Messias; but divers others also in all ages, worldly-minded men, or weak men, have been much scandalized at this manner of the Son of God his appearing in the form of a servant: before we speak of it in relation to us, (the main end of it) we will consider of it by it self, a while, what from best humane reason may be said for such a condition of life. For if it shall appear, not on­ly that the contempt of all worldly pomp and mag­nificence, upon grounds of reason in the judgement of the most rationall and judicious Heathens, Philoso­phers and others, hath been accounted a more gene­rous thing, then the prosecution of it; but also more blessednesse, with patience and calmnesse of mind to undergoe all manner of crosses and adversities in this life, then to enjoy pleasure and to live at ease; I hope all exceptions and prejudices in this kind, which humane wit can with any colour suggest to the preju­dice of our faith concerning the Author of our salva­tion, will sufficiently be removed.

To the first then: The most ordinary both, and com­pendious definition or character of one that is truly magnanimous or generous, occurrent in the writings of ancient Heathens, is, [...] to whom nothing (in this life, nor life it self) seems a great matter: that is, greatly considerable. But more particularly, this [...], [Page 72] or nothing, [...]. Arist. De virtut. is thus expressed by Aristotle in a place: [...], saith he, &c. It is also the part and property of true magnanimity, not to admire neither pleasure, nor greatness, nor power, nor victories obtained at the solemn games and prizes.

They that are not acquainted with the state of the world as it was in those days (when certainly it was, in many respects, at a farre greater height of glory and outward splendor, then now it is) will not understand the pertinency (though most proper of it self) of that instance, of victories obtained at solemn games and prizes. His intention was certainly to goe to the highest of humane glory, that his expression could reach, or his phansie pitch upon: and such was the glory of those solemn victories he speaks of. For first, (to help them a little that are not acquainted with Antiquity) what was done there, was not done in the sight of one Nation or Kingdome onely, but in the sight, and concourse [...], of the whole earth, as ancient Authours te­stifie. And such was the honour of the Conquerors, and such their priviledges; that they were, not after their lives onely, some of them, worshipped as Gods; but even in their life time accounted most of them al­most every where, (to use their own word) [...], as gods; or equall unto the gods. And it is further observa­ble, that the most famous Epocha, or computation of times that ever was among Heathens (the Olympiades) was taken from these sports and victories, as if they had been the thing, wherein the world was most interessed, or which to take notice of, it most concerned it.

As Aristotle, so others, al, or most that I have seen, make this the proper character of true magnanimity, not to [Page 73] admire; that is, Dionys. Longinus in praestantissi­mo [...] libello, elegan­tissime, [...] Et paulò post, [...]. (as by others it is expressed) to despise all those things which by ordinary men are highly prized and esteemed. Now the considerations upon which they grounded this contempt of the world, were these especially:

First, the short continuance, if not of the objects them­selves of glory, which this world presented unto us; yet of that fruition of them this our mortall life doth afford; being compared to eternity. Quae verò aetas lon­ga est? saith one of them. What age of man is long? Or what is it indeed, that to mortall man can truly be deemed and tearmed long? But a very little while agoe we were boyes; then young men; and behold how old age, whilest we were in our race, suddenly, even before we could think or suspect, hath overtaken us. And this we call long, be­cause old age to us is our utmost bounds. For so it is, that according to the measure of continuance allotted by nature unto every thing, so is age generally accounted either short or long. Aristotle writes of certain little creatures about the River Hypanis, (which from some part of Europe doth flow into the Pontus) which live but one day; Of these little creatures therefore such as live till about the third or fourth houre after noon past, dies in good age: but those that live to the going down of the Sun, decrepit; especially if it be a Summers day, when the dayes are at longest. Let us compare our longest age with eternity, and we shall finde their lives and ours to come much to one reckoning. De­spise we therefore such fopperies (for what else to call, or how more gently to tearm things that are so light and vain, I know not) and let us account true courage and magnani­mity, despising all humane things, and wholly set upon the pursuit of vertue, the sole happinesse of man.

So another; and he might speak with more autho­rity as being then in actuall possession of as much great­nesse and splendor as the whole earth could well afford, (or ever did afford) unto one man: a puissant Prince and Monarch: Marcus Aur. Antoninus, Im­perator, [...], lib. 5. C § 19. Often meditate, (saith he) how swiftly all things that subsist, and all things that are done in the world, are carried away, and as it were conveyed out of sight. For both the substances themselves (we see) as a flood, are in a continuall fluxe: and all actions, in a perpetuall change: and the causes themselves subject to a thousand alterations: neither is there any thing almost, that may be said to be now setled, and constant (or at a stand.) Next unto this, and which follows upon it, consider both the infinitenesse of the time already passed (this is spoken by him as a Hea­then, who did not know the beginning of the world, nor beleeve perchance that it ever had a beginning) and the immense vastnesse of that which is to come, wherein all things are to be resolved and annihilated. Art not thou then a very fool, who for these things art either puffed up with pride, or distracted with cares; or, as for a thing that would trouble thee for any space of time, (to speak of) canst find in thy heart to make such moanes?

Another main consideration that induced them to this contempt, is the smalnesse, or pettinesse (if I may so speak) of the earth (the principall object of mortall men's cares and affections) in respect of the whole world or Universe. A consideration, not grounded (as some might happily surmise) upon the meer subtilty of Astronomicall speculations; or extravagant bold­nesse of rhetoricall amplifications; but upon such evi­dences of common sense and reason, as any rationall man (with very little search and study) is capable of. [Page 75] Yea and to this very end God and Nature (in the lan­guage of ancient Heathens) have made man capa­ble of such knowledge and contemplation, that he might not set his minde upon the earth or earthly things, it being very improbable, if not impossible, that he that hath a right apprehension of this Universe, and useth himself (as becomes him) now and then to ele­vate his thoughts to such contemplations, should be much taken or affected with things so vile and con­temptible, as all sublunary things will be found, com­pared to the Universe; and so much inferiour to the divine temper and constitution of mans soul and un­derstanding. Quid enim videatur ei magnum in rebus humanis, cui aeternitas omnis, totiusque mundi nota sit mag­nitudo? So Tully; and the same in another place, Idem­que cum coelum, terras, maria, omniumque rerum naturam perspexerit,—in hac ille magnificentiâ rerum, atque in hoc conspectu & cognitione naturae, Dii immortales, quàm ipse se noscet, (quod Apollo praecepit Pythius) quàm con­temnet, quàm despiciet, quàm pro nihilo putabit ea, quae vul­gò dicuntur amplissima? that is, The same man when hee shall understand the nature of the Heavens, of the Earth, the Sea, and all that belongs unto them—in this magnificence of things, in this sight and survay of nature, good God! how will he (as the Oracle commandeth) begin to know him­self; how will he contemn, and despise, and account as no­thing those things, which among men ordinarily, are in grea­test account and esteem? and the writings of ancient Grecians, that write of Philosophy, are full of such passages.

It is so certainly: And if there be not among men now adays (as certainly there are not) such examples [Page 76] of heroick spirits and of true magnanimity, as have been in former times, among the Grecians especially; it may very probably be conceived, that one maine reason of it is, because the Mathematicks (Astronomy and Astrology were so called anciently) are not so ge­nerally studied, as they were formerly, among the Gre­cians especially. For it is one thing to hear in ordina­ry talk (as it is commonly talked) that the Earth to the whole Universe is but as one point, which many may conceive to be but an hyperbolicall speech, as if wee called a little man, an atome, in comparison of a great mountain: another thing, upon certain grounds of sense and reason, Ptol. M [...]. [...] l. 1. § [...]. as by Ptolomy, and other Mathemati­cians it is demonstrated, to know it and apprehend it clearly; as clearly, as every ordinary capacity doth apprehend, that one single fa [...]thing, is no very conside­rable thing, (little more then nothing) in comparison of such a sum; as for example, of one hundred thou­sand English pounds.

These things therefore whoever shall rightly consi­der and understand, as he looketh upon a Common­wealth of Ants or Bees, [...], &. Anton. De Scipso, l 7. § 3. Formi [...]arū iste discursus est in angusto labe­rantium. Quid illis & nobis interest, &c. Sen. Nat. Qu. l. 1. in Praef. (it is the similitude used by divers upon this occasion) where he seeth great stir­ring and pains taking; much carrying and running to and fro: so will he look upon the ordinary cares and distractions, frights and fears, hopes and joys of such among the sons of men, whose mindes are whol­ly set upon the world, and have no further aim.

A third consideration that induced them to this con­tempt, is, because this world (in the ordinary course of the world) affordeth nothing so great and glorious, but the basest and vilest of men are as capable of, as the [Page 77] most generous and deserving. Wise Solomon observed it, and he made a good use of it, it made him thinke the lesse of his own greatnesse. Eccles. 9.11. I returned (saith he) and saw under the Sun, that the race is not to the swift, nor the battell to the strong; neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance hapneth to them all, Eccles. 9.11. These worldly goods, [...], how base, [...] (saith the Solomon of the Heathens; Quae turpissimo cuique ac contemptissimo, leno­ni ac lanistae, possunt contingere; saith Seneca) which may be in the power and possession of some abominable loose liver, some common strumpet, or some ravenous and bloudy Tyrant.

It once troubled Pliny the later, (a man of great lear­ning, and great place in the Roman Common-wealth) very much, (when he observed what honourable titles the Senate of Rome (whereof himself had the honor to be a member) had conferred upon such a slave, ( furciferum, as he cals him) as Pallas was: what honou­rable Edicts and Declarations they had made in his be­half; such indeed (they are to be seen in Pliny) as scarce any, the most renowned for valour, or wisdome, or noble descent, whom former times had known, had ever obtained. It did put him upon this contempla­tion, (the best use indeed that can be made of such ob­jects) quàm mimica & inepta essent, quae interdum in hoc coenum, in has sordes abjicerentur, how vile and contem­ptible such things must needs be, which were cast some­times upon such dunghils. Tacitus writes of this Pallas, that he had an estate of ter millies: which doth a­mount to such a vast sum of money, as might now suffice to be a ransome for many great Kings.

By this appears what account wise Heathens made of the greatnesse of this world: and if this contempt of the world became them well, and was esteemed in them an effect of truest magnanimity, whose hopes never­thelesse (for the most of them) went not beyond this world: how much more (upon their own grounds) must it become him, who both as he was the Eternall Son of God, from all eternity had in himself all fulnesse of infinite content and blessednesse and in the beginning of times, had created Heaven and Earth, the Heaven to be his throne, and the Earth his foot-stool: (Esay 66.1.) and as he was made flesh in the fulnesse of times, yet even then was so united to eternall Majesty, that e­ven then he was the Lord [...]f glory; and so much the more the Lord of glory, because he had it in himself and from himself wholly, not from any outward adventitious lu­stre. That infinite disproportion betweene the least glimpse of Eternall Majesty, and the greatest glory this earth doth afford, how could it better appear upō earth, then in contempt of the earth? He that had the sub­stance in himself, should he seek after the shadow? Cui nihil ad augendum fastigium superest, Plia. Sec. in Pa­negyr. ad Tra­janum. hic uno mode crescere potest, si se ipse submittat, securus magnitudinis suae. Hee that is at the height of Majesty and Greatnesse, if he will yet be greater and higher, he must abase himselfe, shewing his Greatnesse in that more then in any thing, that he can abase himself with security. This was counsel once given to a great Prince and Emperour, by a great Ora­tor: Heathens, both: and this we may say was the case of Christ: It was most proper to him, above all men, to magnifie himself in his humility, who was so farre above all men; as being both God and man.

Were there no other argument to perswade men a­gainst the opinion of the Millenaries, this would much move me: An earthly Kingdome of a thousand years? They must think better of the Earth, then I doe; and a thousand years, a longer time, then I can conceive it, who propose such a Kingdome as a great thing to him, who is Lord of Heaven and Earth; to whom a thousand years are as yesterday, when it is past; and as a watch of the night, Psal. 90.4.

There is not any thing that more enhaunceth the credit of men in the world, then the reputation of va­lour, and the fame of Conquests and Victories. The Scriptures themselves seem to goe this way too: Gird thy sword upon thy thigh, O most mighty, &c Thine arrows are sharp, &c. Psal. 45.3.5 &c. which speeches, and di­vers others of the same kind, were intended of Christ. And the Jews grounding partly upon such places of Scrip ure, and partly upon their own fond thoughts & imaginations, did promise themselves such a Messias that should not onely be a King, but a Warriour also & a great Conqueror. Of this, because approved histo­ries of al ages & nations are sufficient to inform us what to think of it; and because it is a case that concerns the Jews particularly; I shall say no more then what I find in a learned Jew, of later times, but of great esteem, Manasse ben srael; in his treatise De Resurrectione, where preferring the resurrection of the dead (in point of glory) to the comming of the Messias, he hath these words: Although it be certain that at the comming of the Messias, the glorious Name of God shall be exalted; yet as certain it is, that it will not be with such glory and mag­nificence, as it will bee at the resurrection of the dead. [Page 80] For neither is it indeed so great a miracle, if the Messias shall subdue many Kingdomes and Nations; when as it is well known that some of very mean quality, and from ob­scure beginnings have attained to Kingdomes and Empires, and have been Lords of divers Countries. Whereas at the Resurrection, &c. So much of Christ his humility, in relation to the opinions of ancient Heathens, and what may be said of it in point of humane reason.

As for Christ's sufferings, our next particular, were we to speak of his death and crucifixion particularly, we could not but take notice of a notable passage of Plato's (a prediction we might call it) much insisted up­on, and deservedly, by some Ancients, as Theodoret, Eusebius, and some others. The passage, is that in the second of his Common-weal, where proposing the cha­racter of a perfect just man, among other things that such a one must undergoe, that his righteousnesse may be approved to God and men to the utmost, he doth mention Crucifixion. But having to doe here with sufferings in generall onely, it shall be sufficient in ge­nerall to say, that as to despise pleasures and worldly greatnesse; (whereof we have spoken) so patiently to endure, and if occasion be, willingly and readily to un­dergoe what ordinary men most dread and flie, hath always, among the wisest of men, been deemed an argument of truest generosity and noblenesse of spi­rit: and not onely so, but by many also, an argument of Gods love and favour.

As for the first part of my assertion, that patiently to endure, and readily to undergoe all manner of cros­ses and calamities, belongs to true magnanimity; be­cause no man that hath read any thing in ancient [Page 81] Authors, will make any question of it, I shall not need any proofs to make it good. But that crosses and ca­lamities should be an argument of Gods love and fa­vour, may not without some reason seeme either a meer paradox of the Stoick, or a secret of the Christi­an philosophy. There be indeed in the writings of those Philosophers, that were called Stoicks, divers expressions to be found to this purpose, that goe beyond all that I have read in the most rigid and resolute Christian Authors. Might I take the advantage of such, I should not need to seek any further at all. But because the Philosophers of that sect, were charged by many to hold things contrary to nature and common sense, though themselves did extreamly disclaim it, and as confidently boasted of the contrary, that their doctrine was altogether founded upon nature; and which is more, drew after them a great part of the world; yet I will not altogether rely upon them, but farther add, which I conceive to be very observable, that some whom from all Antiquity the Heathens generally honoured as greatest Favourites of their most honoured Deities, were set out unto them as greatest sufferers in the whole course of their lives. Such were, Hercules, the son (as they feigned) of Juppiter: of whose labours, who hath not heard? and Vlysses; of whom Maximus Tyrius (conformably to what others have written of him more at large) recordeth, that God forced him [...], &c. to wander and to beg, and to wear rags; to be kicked and reviled; [...]; for the love that he did bear unto him: which puts me in minde of Epictetus his famous Distick concerning himself:

This Epictetus, (a poore man indeed, whilest he li­ved) when he dyed, of all worldly goods left after him but one poor Lamp; but such a name and such a repu­tation with it, as made his memory sacred to the grea­test of the earth; so that this very Lamp for his sake became very precious, and proved a competent patrimo­ny to them that sold it.

Hitherto we have spoken of Christ his Exinanition, in relation to Christ himself, as he was the Son of God; what in point of humane reason might be said of it, or for it, against the scoffs and exceptions of men preten­ding to reason and common sense; as also, for the further satisfaction of some weaker Christians. We are now to treat of it in relation to us; and first, as it might tend to our instruction, or confirmation of faith.

There is not any point of doctrine more necessary to be known, beleeved and pressed among men, then the doctrine of the immortality of the soul, and of a judge­ment after this life. It is the main fundamentall of all piety and godlinesse. If the dead rise not, Let us eate and drink, for to morrow we die: was Saint Pauls infe­rence; though perchance not so much his own sense and inference properly, as the sense and inference of the ge­nerality of men, transferred upon himself. Nonne melius multò fuisset; Cicero De Se­nect. How much better were it for us to passe our lives in ease and quietnesse, without either labour or strife; if so be that the soul be not immortall indeed? It was the speech of one, but the sense of most ancient Heathens, as partly from their lives, and partly from other spee­ches and expressions tending to the same purpose, [Page 83] might be collected. Now one main argument used by ancient Heathens to perswade themselves and others that it was so indeed; that the soul was immortall, and that there was a judgement, or somewhat answerable to a judgement, after this life, was, as the prosperity of wicked men, so the troubles and miseries of the vertu­ous and godly, in all ages of the world, (even among the Jews, when the condition of temporall rewards was more absolute, then since the light of the Gospel it hath been) by all sorts of men noted and observed. For, said they, the Sun, the Moone, the seasons of the year, and other works of God, sufficiently teach us, that there is a God, who hath created and appointed these things: and as it would be against common sense to doubt of the being of a God, so is it as much against sense, that is, those common notions of humane rea­son, whereby men are naturally guided to discern be­tween that which is morally good and evill, just and unjust, to doubt whether God himself from whom we have received these notions, be good and just. Now then since we see plainly, that in this world there be many just men, Eccles. 8.14. unto whom (to use the words of Solomon in stead of theirs) it happeneth according to the work of the wicked; and again, many wicked men, unto whom it hap­peneth according to the work of the righteous; it must needs be, that after this there is another world, whē both good and evill shall be rewarded according to their works.

This argument though used by Heathens of old, who were guided by the light of nature onely, yet ought it not therefore to be in lesse esteem with Christians. Mel. de Animâ cap. ult. de im­immortalit. Haec considera­tio in bonis men­tibus, &c. Vide & virū incom­parab. Hug. Grot. in Matth. 22.32. Inter omnia argumen­ta, quae ad pro­bandam a [...]imi immortalita­tem, &c. Phi­lip Melanchthon, as brave a man both for piety and lear­ning as ever Germany had, acknowledgeth of himself, [Page 84] that he found very good use of it, and that his faith was not a little strengthned by it. It may very well be that Saint Paul himself aimed at the same thing, where he saith, that the sufferings of the righteous in this world are [...]; that is, a clear evidence or demonstration of Gods judgement: future, that is; or, that shall be. The words will bear this sense and interpreta­tion very well: and there be, (as may appear by the I­talian Notes upon the place) who so interpret those words of Christ in Saint Luke, [...], And it shall turn to you for a testimony, Luke 21.13.

Now if the consideration of godly mens sufferings in this world be of moment to such an inference; how much more the sufferings of Christ, (consider him but as a man) so good and so innocent, beyond all exam­ple: & not his sufferings only, but also his contempt of the good things of this world, (as they are called, Luke 16.2.) who did so much good, instructing the souls, and curing the bodies of so many men, whilest he li­ved in the world?

Of the ancient Druides, as I remember, it is record­ed somewhere, that humana despectantes, animam im­mortalem esse pronunciarunt; that is, despising the things of this world they did pronounce, or declare the soul of man to be immortall. And whereas of Pope John the 22. of that name it is affirmed by some, that he denyed the resurrection of the dead, Bellarmine saith no; but that by reason of his lewd life, men did generally conceive that he did not beleeve another life after this, though he did not positively maintain any such thing. Whe­ther Bellarmine be in the right, Bell. De Rom. Pontif. l. 4. c. 14. § Itaque. or no, concerning this particular instance; I shall not here enquire; nor yet [Page 85] enquire more generally, what dependence these two, opinions, and actions, have the one upon the other; and whether a man may certainly and infallibly from the one, judge of the other: certain it is that men ordi­narily judge of the opinions of men by what they see in their lives and conversations. Christ therefore, (to conclude this point) as he taught men by his doctrine, so by his Exinanition, (the humility of his life, and the multiplicity of his sufferings) that the soul of man is immortall, and that after this life there is a judgement to be expected.

But lastly, Christ did of purpose undergoe this e­state of humiliation and Exinanition, that he might by his example not only teach us, as before we have said, what to think of this present world, but also the more powerfully draw us to the contempt of it: being a lesson of such consequence to us, as the saving of our souls, and eternity of either happinesse, or misery: God ha­ving so provided and appointed it, that Heavens should be opened unto such onely, who by abstinence, mor­tification, and the like, should make their way. Not that by these we can merit Heaven, (which were to void the satisfaction of Christ, the main foundation of all Chri­stianity) but because these are the necessary consequents of a true faith, without which we cannot apply to our selves the merits of Christ's satisfaction. Love not the world, neither the things that are in the world. 1 Joh. 2.15, 16, 17. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doth the will of God, abideth for ever. A heaven­ly [Page 86] doctrine indeed; but the more heavenly, the more hard of digestion to naturall man.

It cannot be denyed, but Christ (take him but as a man) used so much solid reason, so many excellent argu­ments, some drawn from the nature of God, others from the generality of his providence, and the like; and that these reasons, these arguments (if of divine Oracles we may be allowed so to speak) were set out with that rhe­torick, or vigour of expression, (which the Grecians properly call [...]) as could not but affect much any sober rationall man, as would take them into serious consideration. Yet so it is, (as by many upon severall occasions hath been well observed) the example of the Orator, is above all reasons and arguments. Seneca hath said as much for poverty and contempt of the world, as ever I think, was said by man, that was meer man, But whilest he spake against riches, what by favours from his Prince and pupill; and what by his private nego­tiations, he heaped them (himself doth acknowledge it) beyond all measure. His life was not very vicious; but it was very vain and sumptuous: witnesse those famous tables, so highly valued, that he left after him among other houshold stuffe. No wonder therefore if he did so little good while he lived. Epictetus, with lesse wit and rhetorick, did much more. As he wrote, so he lived.

Some men have been of opinion that this Epictetus was a Christian. There be indeed in those Remains of his doctrine and speeches preserved to posterity by Ar­rianus, and others, some passages for the substance of the matter, so Euangelicall, that a man might suspect them to have been borrowed from the writings of the Apo­stles: some again so particularly appliable to Christ, as [Page 87] might not improbably, by those that look no further in­to the matter, be surmised to have been intended of him. But certain it is, that he was not a Christian; all that can be gathered from such passages, is, that Christia­nity is not so much repugnant to humane sense and rea­son, (by good literature well refined and improved) as it hath been by many conceived. In this very particu­lar we are now upon, treating of the office, parts and duties of one that would take upon himself to be a pub­like teacher; or, as himself styles him, Gods Messenger, to reclaim mankind frō their vain courses, he presseth very much the necessity of his example in the contempt of all worldly things, as of pains, so of pleasures, honour, and the like. Among other things to this purpose, he hath these words: [...] &c. For it behoveth the true Cynick (the same whom in that very Chapter he also calleth, the Messenger, the Watchman; the Preacher, or Herald; the Minister; yea and the Apostle of God) to have such measure of patience, Epictet. Arria­ni, l. 3. c. 21. as to be accounted by most men a very stock or stone. Himself indeed (that is, his soul) to be above the stroak, or contumely of men: but as for his body to yeeld that readily to whomsoever, to be used at his pleasure. And again in another Chapter of the same Book, For these things God sends me hither and thither. He makes me a spectacle unto men of poverty, of contempt; of crazinesse of body; here banished; there a prisoner: not out of any ha­tred to me; (God forbid) how should he hate the best of his servants? nor out of neglect, (for even the least things are cared for by him) but to exercise me, and to use me as his witnesse unto others.

Fit then and expedient (in point of humane reason, at least) it was, that he that came to teach us the way [Page 88] to Heaven by contempt of the world, should himselfe lead us the way by his example. This end of Christ his Exinanition, and this his example is pressed in divers places of Scripture. Let this minde be in you, (saith S. Paul to the Philippians, Phil. 2.5, 6, &c. as we saw before) which was al­so in Christ Jesus; Who being in the form of God, &c. And Saint Peter, 1 Pet. 2.21. to the same purpose, For even hereunto were ye called: because Christ also suffered for us, leaving us an ex­ample, that ye should follow his steps. To this head also may be referred such places, where Christ is set out unto us, as if for his own sake and interest he had undergone what he did, and submitted himself to this kind of Exinaniti­on. So Heb. 12.2. Looking upon Jesus the Author and fini­sher of our faith, who for the joy that was set before him, en­dured the crosse, despising the shame, and is set down at the right hand of the throne of God. And in the same Epistle, Ch. 5.7, 8. Who in the days of his flesh, &c. Though he were a Son, yet learned he obedience by the things which he suffe­red: And being made perfect, he became the Author of eter­nall salvation unto all them that obey him. Though he were a Son, that is, as I take it, that although Christ was in an extraordinary manner the Son of God, born without a­ny stain of originall sin, &c. yet having undertaken such a charge and such an office as he had, it was conveni­ent he should under goe [...], troubles and adversi­ties in this life, not onely that by divers degrees of suf­ferings in the course of his life he might the better be prepared (as some here doe paraphrase) for his great and last suffering, the principal end of his Incarnation; nor as bearing that [...], or likeness of sinfull flesh, (Rom. 8.3.) but also by his example the more effectu­ally to teach and satisfie us, that even they that are dea­rest [Page 89] unto God among the sons of men, must by trials and crosses in this world, be fitted for God & another world.

And indeed as the example (apprehended with a right and lively faith) was incomparable, so did there ensue ef­fects answerable; that is, admirable beyond all example. Of Alexander the Great (not to instance in others) by Hi­storians that have written his life, or of him, it is noted that by his example especially, he did atchieve most of his greatest exploits in the Conquest of the world. When ever he was much put to it, as either hardly beset (himself and his Army, as he was often) with inextricable difficul­ties; or would put his soldiers upon some desperate action, beyond the compasse of ordinary humane strength and courage; his example was his ordinary refuge, & constant stratagem, which seldome or never failed him. Among o­ther things which he did in this kind, this seems to me as memorable as any. His Army which was wont to be light & expedit, laden with the spoils of many rich Countries, marched but heavily. Neither could their heads be free, when their hands were so full. Being thus, what vvith care, what with loadage much encumbred, Alexander ap­prehending the consequence of this alteration, and know­ing well enough that with words (for sooner would they have parted with their lives, then with that for which they had all hazarded; and many of them lost their lives, say the Historians) he should doe but little good, he com­manded all his own Carriages, not sparing any; and all theirs, to be brought into one place. Then he command­ed fire to be set, not to theirs, but to his: but the fire sprea­ding, soon consumed all that was there, as well of theirs, as his own. And how could they mourn or murmure for their mites, (in comparison) that saw their King so free­ly to devote his own rich treasures?

It were strange that Alexander his example should have more influence upon his souldiers, then the example of Christ upon those that are called by his name; the dispro­portion both of the persons, and of the obligations on both sides being considered. Christ indeed was not him­self always present in person; and when present in the days of his flesh, (as the Apostle speaketh) yet not visible to bo­dily eyes, in his Majesty, as Alexander was. But where the eyes of faith have been opened, effects of Christ's example have ensued, beyond all comparison. In the time of the Primitive Church, when the memory of Christ his con­versation upon earth, and of his miracles, was yet fresh, Christians were generally known by nothing more then for their contempt of the world, and of death particularly. It was objected unto them by Heathens who were not ac­quainted with the mysteries of their faith, as a phrensie, or desperate obstinacy. Antoninus the Roman Emperour, in his Meditations; and Epictetus (the same of whom we have spoken before) in his Discourses set out by Arrianus, take notice of it with some admiration. Tertullian in his Apo­logetick, & in his Treatise De spectaculis, treats of it large­ly. Sulpitius Severus speaking of those times, saith that tunc Martyria, &c. suffering of martyrdom was then sought af­ter with as much earnestnes, as Bishopricks were (he lived about 400. yeers after Christ) in his days. That he spake it not hyperbolically, may appear (were there no other proofs) by those many laws and constitutions of the Church a­gainst wilfull martyrdome, or such as offered themselves to death for their faith, which by men, women, and even children, of all ranks and qualities, was frequently done in those times. And by this contempt of death and of the world, as much and more then by miracles or any thing else, did Christians conquer the world, and in despite of [Page 91] all opposition, (as great as can be imagined) subdued it to the Christian faith. Such was the faith of those times.

If the same effects of Christ his example have not ap­peared in all ages, it is not because the example it self hath less efficacy then it had then, but because Christ is not apprehen­ded with the same faith, as he was then. Christ himself did foretell of the little faith of the latter times. It is not all, to be called a Christian. The Apostle denyed them (we know) to be true Jews, all, which were Jews outwardly; or to be the children of Abraham, all, that were of the seed of Abraham; but had not his faith.

What the violence of some present sufferings, (be they sufferings of the body, or sufferings of the mind) or the violent apprehension of future, in either kind, may do for a while; how far it may prevail upon some, sound and solid otherwise; espe­cially if the temper of a naturally soft or passionate disposition doth concur, I shall not here enquire. Though grace and na­ture goe not always by the same principles, yet there may be, where true grace is, so much of nature remaining somtimes, as to verifie that of Aristotles, (that incomparable Naturalist) that [...], &c. those that are in any passion, can not judge of the truth. But if any professed Christian in his more sober, retired, and free thoughts can settle himself to such an opinion as ei­ther to wonder at the miseries and calamities of others, (good and godly men) or to bemoan himself in the same case as mi­serable indeed and hardly dealt with; that man by such an o­pinion doth renounce the faith he professeth, and what shew soever he make to the world, yet cannot but be conscious to himself of his own infidelity.

All Christians are not Pauls, I grant; though his zeal to God, and his charity to men, Act. 26.29 did once prompt him to such a wish. God forbid, heaven should be opened to none but such. As of glory, so of faith, of zeal, though true and syncere, and [Page 92] perfect in its kind, there may be many degrees. We are allow­ed, if we may be free, rather to be free; if rich and honourable in the world, by good and lawfull means, rather to be so, then poor and contemptible. That common soldier is not commen­ded, who to shew his valour, runs into dangers, wilfully; or sets upon the enemy without a command. In this our Christian warfare some are Captains and Generals, that must leade and command: the greatest part, are common soldiers, who if they readily follow, & execute, when called, it is as much as needs. S. Paul himself could say, I know how to be abased; and I know how to abound. Phil. 4.12. If there be a firm resolution, and answerable due preparation, if God shall call us to it, to say with S. Paul, I account all things but dung, &c. such a resolution, and such a preparation may in the eyes of God (who as he onely can see, so most observes the heart) stand for the deed it self.

And so may those generall expressions, as, Whosoever doth not bear his crosse, &c. and, Whosoever will live godlily, &c. and that through many tribulations, &c. and the like, be qualified and understood: of the resolution & preparation, (if true and reall) as well as of the deed and event it self. And certainly some re­ligious men, who actually and personally never tasted, either not at all, (if such may be found) or very little, of the troubles and miseries of this life, by this kind of preparation, as also by their fellow-feeling (as in hearty compassion, so in readinesse to assist and relieve to their power) in the sufferings of others, might be as great sufferers before God, as some others, who suffer much more, but happily not so patiently, nor with so much reflexion upon others, as they should. But where nei­ther actuall patient enduring, nor this hearty preparation is found, there we may certainly from this doctrine of Christ his Exinanition conclude, that there is no reall communion with Christ, nor true sense of Christianity.