THE TWO GREAT MYSTERIES OF Christian Religion, The Ineffable Trinity, The Wonderful Incarnation, EXPLICATED, To the Satisfaction of Man's own Natural Reason, and according to the Grounds of PHILOSOPHY.  
By G: G: G  

Sancta Trinitas unus Deus miserere nobis.  
O bone Jesus esto nobis Jesus.   
LONDON, Printed by J. Flesher. 1653.   

TO HIS EXCELLENCY, MY LORD OLIV: CROMWELL, LORD GENERAL.  
MY LORD,  
FIfty years since, or thereabouts, the name of Socinus and Socinians in Italy first began to be known: They are a Sect so carried away with their own fancies, under pretence and colour of adhering to their own Natural Reason, that they deny the Mysteries of our Christian Faith and Religion; which are indeed above Reason, beyond the reach of Reason, but no way contrary to Reason. This Sect of all others I have ever most hated and detested; the rather, because they pretend Philosophy and humane learning to back and to second them: which I know to be otherwise, and so I hope I have made it appear, and by God's grace I will yet make it more manifest: for about 45 years since I had a public disputation against them, and not resting there, I did resolve to examine every Mystery of Faith, and every Miracle wrought in confirmation of those Mysteries (for so it pleaseth God that works above natural power should witness the truth of words above natural knowledge) according to the Rules of Philosophy; and I began with the first, proving the fall of Adam from Paradise by Natural Reason. Not that I was able to prove the manner of the fall, as that it should be by tasting the forbidden fruit, by the tempting of a Serpent; but I showed the truth and certainty of his fall, by those many punishments of sin, which are yet extant, and may be seen in Nature. And about 40 years since I set forth a book to that purpose; and although I say it, I had then the approbation and encouragement of those whom we did esteem to be the most learned men, as Bishop Andrews, Bishop Overall, Bishop Mountain, and others. Then I proceeded to examine the rest of the Mysteries and Miracles, but especially the Wonders which Moses wrought in Egypt, whether they were sufficient assurances to the Natural man, for admitting and introducing the Mosaical Law. I did likewise examine the Resurrection of the dead, and the general Judgement; and truly with these King James of blessed Memory was acquainted, and did not dislike them. I did then proceed to other Mysteries, and I did examine the several Visions of Scripture in Daniel, Ezekiel, the Apocalypse, how far they did agree together, and how necessary it was that there should be such Visions, to withdraw the Jews from their carnal conceits, and their expectation of Temporals. And after Scripture, I did then further proceed what had continually happened in the Church, and in succession of times did serve for the proof of Christianity. This I could not conveniently do, unless together I should write an History of the Church, how God had planted and preserved it. And here I reduced it as much as possibly I could, to this Island, wherein we live: but when once I came to the year 1517. being the eighth year of Hen. 8. then I made Annals, and set down every year constantly and particularly, what was done in the Church of England: First, I set down the then present state thereof, what liberties they had in respect of our common Laws, what Ecclesiastical Jurisdiction, and what great Revenues; then what alteration did yearly befall the Church, and so I had composed a great volume, which I did forbear to print in this regard; I thank God for it, I did never flatter any man, and I made a conscience to relate the truth; and doing it, I should have cast very foul aspersions upon some great Families, which would have drawn much envy and hatred upon me whereupon I did resolve, that it should not be published, till after my death, and then it should serve as a Memorial of my Studies and Labours, and as a Testimonial of my Faith and Religion▪  
Thus far I proceeded before the late Wars began. I hac then five several houses in my hand, and a little householdstuff in each house, (and now I have not one in all England▪ I thank God for it:) but in every house, what with fire and plundering together with other losses, my Notes and Writings miscarried (a just punishment of God upon me for my sins:) And in regard of my great age, I had thought never to have stirred any further, but to have prepared myself for my grave, and to desire God to be so merciful unto me, that I might die in quietness and peace, for my wants and troubles were great. And while I was thus resolved, it did plainly appear unto me, that the Socinians did increase; for I take no notice of any particular persons, but of public acts: Some have been questioned before the Parliament for denying the Trinity, and blaspheming Christ, yet I never heard that any were put to death, or greatly punished. I find that the Fonts where we are baptised, and make profession of the Trinity, and the Incarnation, they are generally pulled down. I find that the solemnity and joy at Christ's Nativity, was forbidden; that Fasting in Lent, and sorrow at Christ's Passion, were by public Order neglected; I found that all the Memorials of Christ's Passion, the harmless Crosses▪ were demolished; I found no honour was given to the Name of Jesus, no settled form of Prayer, but every one left to his own inventions; nor was there any time appointed for prayers, but only a little preparation for preaching; I found that in very many Parishes the Church-doors were locked up, and there was not so much as any public Meeting, the Churches generally decaying, and never repaired; that many men would not have their children Baptised, and that many were Dipped, it should seem into some other Church; for if they were Christians, it is impossible they should deny the virtue and efficacy of their first baptism, no more than they can deny the Original sin, derived unto them from their first Parents. And I will insist in one particular, the White-thorn at Glastenbury, which did usually blossom on Christmas day, was cut down, yet I did not hear that the party was punished; certainly the Thorn was very extraordinary, for at my being there, I did consider the place, how it was sheltered, I did consider the soil, and all other circumstances, yet I could find no Natural cause; this I know, that God first appeared to Moses in a bramble bush; and that Aaron's Rod being dried and withered did bud; and these were God's actions, and his first actions; and truly Glastenbury was a place noted for holiness, and the first Religious Foundation in England, and in effect it was the first dissolved, and therein was such a Barbarous inhumanity, as Egypt never heard of the like; it may well be that this White thorn did then spring, and began to blossom upon Christmas day, to give a Testimony to Religion, that it might flourish in persecution, as the Thorn did blossom in the coldest time of Winter (though the Sun in so great a distance might seem to want heat to bring forth the sap) so Religion should stand, or rather rise up, though Religious houses were pulled down. I never heard nor read, that any Ancient Author did mention this Thorn, which certainly they had not omitted, if there had been any such thing; and by the growth of the Thorn, truly I did judge the age thereof to be much about the time of the dissolution of that Abbey.  
I do accuse no man, but if I may judge of the inward faith, by the outward tokens and signs; then I must needs say, that it is high time (the Church being now undermined,) to set up props, and to raise up Buttresses, for the support of Christian Religion; and I bethought myself to whose office this did properly belong, Christ being the head-corner-stone, laid the foundation of his Church, the Apostles did finish the building; they were very careful in the choice of their successors, the first thing they did after the Ascension of Christ, was the Election and choice of Saint Mathias; and generally they had the Authority, Posuit vos regere Ecclesiam Dei. So then I did conceive, that the general care of the Church did belong unto them; and where things were not settled, and that there was no superior amongst them, that then it did belong to every one of them in particular, but especially to the Eldest; for so in the state of Nature, the primogenitus had ever the care of God's service; and in the Law Aaron was the eldest brother to Moses, and the Highpriest hood was settled on him, and his Sons; and here I bethought myself, that having been these ten years, the ancientest Bishop in the Province, I was bound in conscience to do my uttermost endeavour, to strengthen and support Religion; or at least to enter a Protestation, and to make a Public confession of mine own Faith, that such as would might follow my example; this I took as part of my duty, and office, to which I was bound, and obliged in conscience, and to have neglected this, I thought I should have greatly sinned; then I did think myself bound, to do the uttermost of my endeavours; and when I considered, that the custom of the Church in such like cases, hath ever been to implore Brachium seculare, to whom should I address myself, but to your Lordship, and humbly crave your assistance, and furtherance herein; and whereas formerly there was a course of Law, for the punishment of open and scandalous blasphemers, and that there were several writs, de Excommunicato capiendi de haretico comburendo, etc. There being now no Ecclesiastical jurisdiction, that your Lordship would be pleased to be a means to the Honourable, and Reverend Judges, to supply those wants; and to settle a course, whereby there may be a legal proceeding against these public and scandalous blasphemers, according to the true intent of the Law. Thus both in composing this Treatise, and for the Dedication thereof to your Lordship, I have done no more, than what I thought myself bound in conscience to perform, and the rather to express my joy in some things, which have lately happened; for living here in the Churchyard of Saint Margaret's in Westminster, which was the Church proper to the Parliament, for here they kept their thanksgivings, their humiliations, and all other their solemnities; when as in their time the Font was pulled down, and so continued demolished and in ruins, it is now set up again in a most decent and comely manner▪ and I hope it will be an example for other Churches to follow: so likewise they had a very solemn perambulation in Rogation week, according to the old manner; which had been omitted during the sitting of Parliament: and Holidays begin to be kept; thus with joy and alacrity, not without hopes of good times to succeed, I thought fit to publish this Treatise, as containing the grounds of Christian Religion; for these are the two great and principal Mysteries, which all others presuppose; and herein if we should waver, in the least kind, than Christian Religion would fail and come to nothing; and by the publishing of these, it will appear what satisfaction I gave in all the rest of the mysteries; for these are the hardest and most difficult, and as I have performed in these, so let men judge of the rest; and if God shall enable me, and that I may have any competency of means to subsist, together with the use of a library; I shall then proceed in the rest God willing.  
Thus much in general, though I am a stranger, utterly unknown, and never deserving the least favour from your Lordship, yet I make bold to become a Petitioner. When I undertook to write the History of the Church of England, especially in the time of Henry the eight, wherein there was the greatest Alteration and Change; knowing that the Lord Cromwell (your Lordship's great Uncle) was then in great favour; for I have seen the Archbishops, and the Lord Chancellor Audley, their Letters unto him, to desire his help in furthering their suits to the King; and that he was then the only man employed, especially in spiritual causes; for he did exercise the whole Ecclesiastical jurisdiction under the King; and by virtue thereof, he took place of the Arch bishop of Canterbury, which never any subject did, and sat on the Bishop's side in Parliament; I thought it very necessary and fit to hearken after his writings; and by the means of Sir Robert Cotton the great Antiquary (now with God) I had the perusal of his study, where I read all his Letters, Notes, and Papers; and where I found that it was the Lord Cromwell, who made that Order in the Church, that every one should learn in the English Tongue the Apostles Creed: which may be some example and encouragement to your Lordship, to defend these mysteries of our Faith and Religion; which hath hitherto been my whole suit.  
Amongst other Letters to the then Lord Cromwell, I found one from John Fisher Bishop of Rochester, a man famous for his devotion, learning and courage, when he was in far greater distress than ever I was (I thank God for it;) the effect of the Letter was, To desire his help for his relief: the Letter is yet extant, and may be produced. What effect it took, I cannot say; but I do not find that it was ever seconded with any other Letter, which is usual in cases of distress, nor did the Bishop complain at the time of his execution, when he was beheaded; and therefore I conceive he found some relief. This hath encouraged me to become a Suitor to Your Lordship. I shall not here acquaint you with any particulars, (for this were to be over-troublesome) but I call God to witness, that I know no man, nor have I heard of any man, that hath suffered so much, in such several kinds, so unjustly, in proportion, as myself have done (though things are only known to God and myself) and I have as fair Testimonials for my innocency, as any man hath, or can have in this world. I have been now five years petitioning for a hearing, if at length by your Lordship's good favour, I might prevail, you should for ever oblige me, that either I might know my offence, or otherwise that I might have some means (out of mine own) to subsist: The hearing cannot possibly take up half an hour, and I hope to dispatch it in less than half a quarter: for I will demand nothing for what is past, but do as heartily forgive all men, as I desire God to forgive me. And I will likewise make this motion, in behalf of my Brethren the Clergy, that what hath been violently taken from them, their cause never heard, or what a Committee hath done, being no Court of Record, being not upon Oath, and their power lasting only during the Parliament, that men upon slight pretences might not lose their Freeholds, to the great prejudice of the Liberties and Laws of this Nation; and Sequestrations, which are but for a time, might not be continued for ever, contrary to their own nature, but that men, upon submission and satisfaction, might be restored to their own possession, until some just cause be showed to the contrary in a legal way. Hereby your Lordship shall do God good service, discharge your own conscience, you shall for ever engage them, and give an earnest of your Justice and compassion. So humbly craving pardon for my boldness, with my prayers to God for your health and happiness,  
MY LORD, I am Your most humble Servant, Godfree Goodman Bishop late of Gloucester. June the 4. 1653. being the Eve of Trinity Sunday.   

To the Reverend Master, the Fellows, Scholars, Students; and all the Members of Trinity College in Cambridge.  
My good Brethren,  
I Do give God most humble thanks, that I had the happiness to have my education and breeding in your College, where I found the seeds of Religion, and learning, the good example of others, and truly many favours in mine own particular; I did ever resolve (in token of my thankfulness) to give you some memorial, not of any great value or price, but only out of a desire that I had, (wherewith I did acquaint some of your Fellows) that you would conform your Studies to the present occasion and necessity of these Times; for whereas before your Studying of Philosophy, did only serve for your Disputations, and your keeping of Acts for your degrees; now I could wish, that they might tend to some practice, whereby they might be more useful, and serviceable unto you in the course of your lives; and therefore I had thought to have given you all the Mathematical Instruments, and some things which belong to Chemistry, together with Optic Glasses, and herbals, and whatsoever else did tend to the Practice of Philosophy; for seeing Man is not wholly spiritual; therefore I would not have him to content himself only with the Theory: the charge I confess had not been great, but whatsoever it was, I am now so utterly plundered, that as yet I am able to perform nothing.  
In stead of giving, I am now become a suitor unto you, while I was in your College I began a quarrel, and it was against the Socinians, and the Antitrinitarians; and truly the rather for namesake, because our College is dedicated to the honour of the Blessed Trinity, and therefore we are bound both to the adoration, and to the defence of that high Mystery; now in my old age upon some occasion, this quarrel is again renewed; and as it is usual in all duels, to have a second, so I do desire your College to second me; and being very old, I cannot live long; for I have now been these nine and twenty years together the Ancientest Bishop of your College I do therefore leave you this Legacy, to be the Heirs and Successors in this my quarrel, and to continue a deadly feud with the Socinians and Antitrinitariants; and not only to spend your Ink, but to adventure your blood in the cause. Thus I have done my uttermost endeavour, I have desired the secular power to asssist me by way of punishment; and yourselves in point of Learning, and Religion, to stand in defence of our Faith, and cause▪ for it concerns, as your souls health, so in effect no less than the foundation of your College.  
This is all my business, and here I should take my leave of you; but in truth out of my love and affection, I cannot so soon and so easily part with you; but I must claim the privilege of old men, to speak of things which are past; and by calling them to mind to renew them, and so to continue them, [ad perpetuam rei memoriam,] It is now much about 54 years since I came to your University: and even then both the Church and Learning had many enemies, and they raised up many malitions and false reports, yet during all my time, I may truly say, (for though I was a young Scholar, yet I might fee and know the actions and carriages of my governors) there was not an University in Christendom, nor any City or Corporation better governed; neither can I conceive, how it could be better governed, without Religious Vows: And for our College in particular, I may truly say, that as the Members were not inferior to any others, for their Learning, and Studies; so for their discreet carriage, and behaviour, for their wisdom, and Prudence, in worldly and temporal affairs, I did verily believe, that no society in England, whether of Churchmen, Lawyers, or Citizens, did exceed them: I was then in the hardest times, when the College in effect was new built; when we could not get chambers or lodgings, and the debts were great in regard of the building, yet then did they flourish exceedingly, and had much credit and reputation.  
And because I was a Member of several Cathedral and Collegiate Churches (which are now dissolved) lest posterity may hereafter blame them, and think their offence to be great, I shall therefore give them this Testimony, that I take God to witness, I did never see any thing amongst them, but what did proceed from Piety, Charity▪ and Goodness. I was a very diligent observer, and truly in their Chapters things passed with as much wisdom and discretion, as ever I did see business pass in the Lord's House of Parliament. What charity did we show to our Tenants, in accepting such small Fines? by our counsel we sometimes made them good husbands; very often we prevented the sale, and preserved the Lease for the true Heirs, especially if Orphans: And in a word, they lived better under us, as Tenants, than ever they will do as they are Landlords; and I do verily believe, that if the Parliament had been pleased to employ the Members of the Church, in stead of their Committees, Surveyors, and other Officers, (who were the very worst of men) that with renewing Leases, and putting years into lives; they would have raised as great sums of money, (yet reserving the Rents and Inheritance to the State) as now they have done by selling the Inheritance; and truly we were very provident, in improving the Church revenues; I am at this time in wants, I would desire of God no more to live upon than what I have raised, and improved in Church Rents; and what I have done together with others, that I might have but according to my proportion; so that in a manner pro tanto, we were in effect Founders of the Church; for we might have converted our improvement to our own private uses.  
And that posterity might judge of the Clergy, at this time, that we were not so faulty, or wanted courage, which might occasion our Ruin, there are two Common Lawyers who have done very ill offices to the Church, Mr. Selden and Mr. Pryn; and truly I did once think to have answered them both: but when I considered that we did differ in the course of our Studies, in our Method, in our Style, so that we should not have the same or the like weapons to encounter each other, I did therefore forbear; yet some of my intimate friends did it. For Mr. Pryn, he is pleased to write as bitterly as he could against Bishops, yet could he not charge any one of them with Corruption or Bribery, or any great sin; no man is accused for ignorance, or unworthiness: yet it cannot be denied, but the Gentlemen who were employed for the buying of Impropriations (whereof I conceive Mr. Pryn was a principal man) did tempt Bishops with bribes, with no other intent, but to accuse them; and to me in particular they sent twenty Angels, in the business of Cicester, but I thank God for it, I had the grace to refuse it. If a man were to write against other Professions, suppose the Lawyers (as God forbid any man should) he might have found a hundred times more, and worse faults, than Mr. Pryn hath done against Bishops. And on the contrary I dare boldly say, that many Bishops in their own particular persons, have done so many acts of Piety, of Charity, of Goodness, as all the enemies of the Church, taken together, have not done the like. They that did impeach us of high Treason, only for entering a Protestation, they would never have spared us, if they could have ●…ound any just cause of complaint against us.  
Yet I confess that God would never have permitted us to have suffered in such a manner, as we have done, had we not provoked him with our sins; and that I may be our own accuser, I think our greatest offence did consist in these two things: First, that many of us did not spend our Church-means in a Church-like manner, but converted them to our own private uses, or otherwise misemployed them, therefore God justly takes them away, and permits Sacrilege; we ourselves having first offended in the same kind: for certainly Church-means should have relation as well to the uses, as to the Persons; and a Churchman in misspending them, commits Sacrilege. And whereas many excuse it in regard of their Wives and Children; God forbid, but regard should be had of them, ye●… still with moderation: I cannot excuse the excess of Apparel, and some other courses of expense. Yet this I must testify ●…or a truth, that speaking privately with some Bishops, they told me (and I believed them) that they laid not up one farthing of their Bishoprics: and this may appear, ●…or many of them died very poor, as Worcester, Hereford, Peterborough, Bristol, and not unlike but others will do ●…o.  
Another great fault in the Church was, the intolerable abuse of Ecclesiastical Jurisdiction; therefore God hath made us now uncapable of any Jurisdiction, so just and wonderful is God in all his Judgements. I confess in mine own particular, I did as much desire and labour to reform it, as any man could do, yet I could never prevail. Herein a little to excuse the Church, I have it, and can produce it at this time, under the Kings own Hand and Seal, wherein he forbids that any Churchman or Priest in holy Orders, should be a Chancellor; and this was the occasion of all the corruption of the Spiritual Court: for the Judges at the Common Law have their Pensions and Allowances, but Chancellors have none at all, they live only upon the Fees of the Court, and fo●… them to dismiss a cause, it was to lose so much blood: Now if they be naugh●… in themselves, than they must for their own advantage and prosit▪ have Instruments and Agents accordingly; so the Registers, Proctors, Apparators, they were pessimum genus hominum. Whil●… the Spiritual Court was only governed by Church men and Priests, as it ought to be, (and hath ever been so heretofore) they ha●… their Spiritual Benefices and Dignities to live upon, and did scorn the Fees of the Court: besides, the holiness of the Profession kept them from bribing and corruption. Little do men think how much they suffer by this one position, That Churchmen should not interpose in Civil and Moral affairs: Whereas formerly Bishops and Churchmen were only trusted with Last Wills and Testaments, and granting out Administrations: and certainly, if ther●… be any honesty amongst men, it must be supposed to be rather in them then in others; but there having been such an abuse, it must be acknowledged that God is most just in all his ways, and what hat●… befallen us, it is according to the deserts of our sin.  
And now at length, my good Brethren, I will be no further troublesome unto you, but only make this small motion, which proceeds out of my love: Your Statutes do allow the Fellows to travel beyond Seas, to see the state of the Christian world, to better their experience, whereby they may be fitter to do the Church and the State service at home. Now I would fain add some encouragement i●… this kind, and persuade you to be forward, thereby to learn Languages, and to enable yourselves to do the State service; and while you are in your Travel, though you are not publicly employed, yet to do your Country what good office you can, by way of information. This is my suit to the Fellows in general: but I do earnestly entreat the Master and the Seniors, that they would be so far from abating any part of their allowance, as that they would rather give them some addition towards their charge, besides all brotherly assistance and furtherance. This is the only motion which I make: but if any of your Members should offer me his help in my Study, now that mine own sight and memory do fail me (for I would very fain finish my intended course, to give satisfaction to Natural Reason, in all the Mysteries of Christian Religion) truly, if ever God should enable me, I would reward him. So GOD BLESS YOU ALL. I rest,  
Your loving Friend and Brother, Godfree Goodman, Bishop late of Gloucester. June 4. 1653. being the Eve of Trinity Sunday, which we were wont to keep very solemnly, and I hope you do so continue still.   

THE INTRODUCTION.  St JOH: 1. 14. And the Word was made flesh. 
I Should be much afraid to speak of this word, and to multiply 
Man's excuse in trea●…ing of mysteries.  my words in the exposition of this one word, were it not that my Text doth inform me, that thi●… word was made flesh, and therefore I may well presume on God's mercy, that as it was his humility, to descend down from heaven, to take up our flesh; so without disparagement to his honour, ●…lesh and blood may presume to speak of this word, to cloth him with our mortal words, as some time▪ he was clothed with our mortal nature; Again to embase him, and (as i●… were) to give him a new birth, conceived in the womb of the heart, brought forth by the tongue, that so future ages and succeeding generations might testify of this word, for this word was made flesh.  
The written word of God proceeding from the wisdom of God, may 
The written wo●…d and the begotten word.  seem to have been a stream derived from the fountain of this eternal word, as large Commentaries and Expositions serve to unfold a little text, wherein there is much more matter employed, then can be expressed▪ now this written word, though otherwise Gods own word (in whom there is no blemish or imperfection) yet certainly it was imperfect, before such time as this eternal word was made flesh. I speak not only that it consisted of types, shadows and figures, without the spirit of grace and o●… truth, not only that it did ●…arre surmount the state and condition of man, until this word was made flesh, sanctifying our corrupted nature, and descending to our capacity: but whereas the written word was a precept, a Law, and a Rule to square out our actions, necessary it was that after the Rule given, there should be some pattern to exemplify the rule. Praecepta docent, Exempla excitant; the Rule is imperfect without an Example.  
But before the time, the fullness of time, wherein God appeared in our 
The word of God is imperfect without Christ.  flesh, there could be no example of true holiness and obedience to God's Law, and therefore for the upshot and conclusion of the Law, in the Eclipse of the Prophets, Cum silentium contineret omnia, & nox in suo cursu medium iter haberet, omnipotens sermo tuus, Domine, exiliens de coelo à regalibus sedibus durus Debellator in mediam exterminii terram prosiluit: Sap: 18. here is the example annexed to the rule, an example in whom dwells the fullness of the deity, all the treasures of God's wisdom, from whom as from a fountain the written law is derived, to whom as to an Ocean, the whole scope of the law is directed, thus is the Rule perfected by the example; the written word serves for a precept, the begotten word serves for a precedent; the yoke is made easy, the burden is light: for wherein the law might seem obscure and difficult, that shall now easily appear by the practice, example and imitation of this word, for this word was made flesh.  
Saint Austin hath well observed, that before such time as the word 
Man expostulates with God.  was made flesh, man in the pride and presumption of his own heart, might have used some excuse unto God; Lord, why hast thou commanded such strict laws, such as are opposite to the inclination of nature, the forgiving of wrongs, the chastising of the flesh, the mortifying of passions, continual repentance and sorrow; whatsoever thou didst unto man, thou didst it with the greatest facility and ease, verbo virtutis tuae, thou spakest the word, and all things were created; but whatsoever thou requirest of man, it is done with the greatest difficulty and labour: Thus (in effect) especially considering the manner, thou seemest to require more of man, than thou hast done unto man; here then there is no proportion.  
But behold, to stop the mouths of Blasphemers, that sin might be inexcusable, 
Blasphemers suppressed.  behold the word is made flesh, God hath entered the Lists of our misery, and hath run through the whole course of our Pilgrimage, in sudore vultus, in the sweat of his brows, with watchings, and fastings, with labour, and passions, he hath fulfilled the law, and having performed it in his own person, it is no wrong or injustice to impose the same law upon his vassals and creatures, for the word was made flesh.  
Man as he totally proceeds from God, so is he totally directed to God, 
Whole man is made capable of God.  but before such time as the word was made flesh, it should seem only the better part of man, the soul and the understanding, were capable of God's word; Alas what becomes of the sensible part? shall the body and the flesh be excluded? if it looks for a portion in glory, needs it must have some earnest in grace; body and soul▪ they are both creatures alike, they are both parts of man alike. See then the wonderful work of God's mercy, the word is made flesh, a word speaking to the understanding, and possessing the soul, flesh subject to the sense, visible to the outward appearance, that so the whole man might be sanctified, for the word was mad▪ flesh.  
But leaving all preambles, I will tie myself more strictly to the words of 
The division of the Text. The method.  my text, wherein I will consider these three parts: The word in itself; The word in our flesh; The manner, and circumstances, answerable to the three terms of of my text: Et verbum caro factum est, And the word was made flesh: wherein are employed the ineffable mysteries of the Trinity, and the Incarnation; and both these great mysteries. I will first set them down as the Church receives them; then I will illustrate them by natural reason, and the grounds of Philosophy; and lastly I will give sufficient assurance for the truth of them: for I will produce miracles above natural power, for confirmation of mysteries above natural knowledge, which is an abundant satisfaction.  
This first Chapter of Saint John, in my poor judgement, hath some relation 
Saint John ex cedes Moses.  to the first Chapter of Genesis; and though Saint John be the last Evangelist, prophet, and penman of Scripture, yet he seems to enclose and encompass on every side, Moses, the first lawgiver, prophet, and penman of Scripture; whereby it may appear that Christ was Agnus occisus ab origine, a Lamb slain from the beginning, and by the eternal decree of God, long before the foundations of the world were laid.  
You shall then observe, that both Saint John and Moses, they use 
The comparison between both.  the same first word in both their writings, in principio, in the beginning; only with this difference, that Moses intended the beginning of time, where first God began the Creation, and set the first wheel on going; but our Apostle and Evangelist, like an Eagle, makes a higher flight, and looking upon the Sun, and fastening his eyes thereon, is no way daunted (though the Sun be the master piece of the creation, which other creatures cannot behold) but aims at a higher beginning, In aeterno principio aeternitatis, in the eternal beginning of eternity; (you must give me leave, is sometimes I speak in unusual terms, when neither the words, nor apprehension of man, can otherwise serve to express, or conceive the mystery.)  
And to what can the regeneration or new birth of man, be better resembled 
They both agree in particulars.  or compared, then to the creation? See then how they agree, and concur together; After the creation of the heaven and the earth, and the confused mass of the waters, the first thing created for ornament and beauty, was light, Gen: 1. 3 Light, is but an accident, and must presuppose a substance, and though it be light, yet in respect of the substance, it is in effect but a shadow; Saint John therefore doth better express this light together with the fountain of this light, in the fourth verse of this Chapter, speaking of the Word, In him was life, and the life was the light of men; and as in the creation, before this light was created, the state of the world is described by Moses Gen. 1. 2. And darkness was upon the face of the deep, which is most truly explicated by Saint John in the 5th verse of this Chapter, The light shineth in darkness, and the darkness comprehendeth it not, this darkness betokeneth the state of sin, the death of sin, as Adam soon after his creation committed sin, whereupon followed the sentence of death.  
And out of this death of sin, it was the great mercy of God, that man 
Moses.  should be awakened, and that by degrees, first, with the sound and noise of the law, which came with Thunder and Lightning, to strike terror into man, as the bellowing of beasts, designed for slaughter and sacrifice, might show them their own condition, for death is the wages of sin; and thus far Moses proceeds.  
Man being now roused & a little awakened with this great sound of the 
john Baptist.  Law, trembling and fearing he listens, and finds that this sound becomes a voice, Vox hominem sonat, the voice betokens a man; and here after the great terror and threatenings of the law, he begins to conceive hope, that he may find bowels of compassion, and then expects mercy and pity: This was the office of Saint John Baptist, whose time was an interregnum between the Law and the Gospel; and who was Vox clamantis in deserto, the voice of a crier in the wilderness described by S. John in the 6th verse of this Chapter.  
Hitherto we have heard the sound of the law, and the voice of a Crier; 
Christ.  but all this will not suffice to discover the secrets and mysteries of God; we must then listen, and we shall find that this voice doth tend and end in a word; and that this word may be fitted to man's capacity, it is necessary that this word be made flesh, Verbum caro, and in him should dwell all the treasures of God's wisdom; And as this word was of an extraordinary condition, so it is necessary that there should be tongues of an extraordinary nature and form, fit to express this word, Linguas attulit qui pro verbo venit, and this was the holy Ghost, who came down in the form of fiery cloven tongues to testify of this word; and here you have the full height and perfection of the state of grace; and this is the scope, and the object of Saint John, which is employed in his name, for it signifies the grace of God; So that Moses comes as far short of Saint John, as time doth 
Saint John transcends Moses.  of eternity, and in other respects, especially for the object, Saint John as far exceeds Moses as the fruit doth the blossom, or the substance the type, or the body the shadow; Moses by a prophetical spirit, and special illumination describes the creation of the world, and the making of man; and so descends downwards, and writes only the History of his own time; but our Apostle transcends, and as he begins with the eternity of Christ, so in the Revelations, he prophesies of the Church, even to the world's ends, and after the dissolution of this world, then to remain glorious for all 
The heavy judgements accompanying the law.  eternity. And as they had several ends, so they proceeded several ways; Moses according to the office of a Lawgiver sets down many judgements of God upon the committing of the first sin, as the sentence of death, the expulsion out of Paradise, the murder of Abel, the vengeance upon Cain, the deluge, the confusion of tongues, the burning of Sodom, the captivity of Egypt, besides the heavy yoke of Gods own law, that they should begin with circumcision, the shedding of blood, that they should be so many in number, commanded with such strict observances, with such severe punishment, and notwithstanding all this, yet could he not so much prevail, as to bring the Israelites into the land of promise.  
But our Apostle Saint John, according to the nature of an Evangelist, in 
The Gospel accompanied with works of mercy.  every page brings many tokens, signs, and assurances of God's mercy, and goodness; they are so many, that I will not reckon them: and as upon the creation, man committed sin, so in our regeneration, he that knew no sin, became a sacrifice for sin. Man's nakedness did then appear, but now he is clothed with Christ's righteousness; Paradise was then lost, but now he recovers a better inheritance; and that it might appear, how in every point and parcel a full restitution should be made, as in Paradise there was the tree of life, and pleasant fountains, and waters; so the like are described in the heavenly Jerusalem; as Paradise was kept shut by an Angel, with a fiery sword, so on the contrary the heavenly Jerusalem hath many doors, all standing wide open, there is free entrance, none are excluded, as you may read in the latter end of the Apocalypse, besides those frequent and daily works of mercy practised by Christ, whose custom was deambulare benefaciendo, he had no other employment, but only to do works of mercy curing all manner of diseases, feeding many thousands raising the dead, blessing sanctifying, and teaching men in the ways of salvation; and to reckon them up in particular were endless, only I conclude with our Apostle, in the last words of his Gospel, where he confesseth that the world would not contain the books, that might be written of Christ's Acts.  
Thus our Apostle doth every way enclose and encompass Moses, and so far doth the last Evangelist exceed the first Lawgiver, both in the object whereof they treat, (for the world was created of nothing, but the word was begotten in the understanding of God,) not six thousand years are yet past, since the world was created; but the word was begotten from all eternity: so Moses ends with his own time but our Apostle proceeds to the eternity of the Church, & by comparing the first penman of Scripture 
The great difference between the beginning and ending of Scripture.  with the last, it is memorable to consider the difference between the beginning of Scripture, and the end of Scripture, between Genesis, and the Apocalypse; for it points out the whole course & progress of Christianity, that man was first created in happiness, than he commits sin, and is therefore expelled Paradise, until justly for his sin passing through a vale of misery, God takes mercy on him, becomes his Shepherd▪ guides him with his grace, dies for his sin, and in the right and virtue of his own passion conducts him to the heavenly Jerusalem, where you may see the tree of life, the water of life, and no longer darkness, or the state of sin; and so man attains a far better condition, than what was lost in Paradise, as you may read in the last of the Apocalypse; which I confess was figured out in the Mosaical law, for upon the death of the high Priest, the banished men returned, and were restored to their own inheritance; so by the death and Passion of Christ our high Priest, there was purchased a full restitution of Paradise, employed in that heavenly Jerusalem.  
Having thus compared the first penman of Scripture with the last, 
Of the name of John how imposed upon Saint John Baptist.  let us now take our Apostle Saint John more particularly; and first for the very name of John, which signifies the grace of God, it was given by a Miracle to John Baptist; & he that imposed the name, old Zacharie, immediately received the benefit, for he was instantly restored to his speech, as an argument of the cessation of the law, and an inchoation of the state of grace to be suddenly put in execution, as it was already in part begun; for an earnest thereof was given, when as John Baptist in the womb did express joy, as it were in reverence saluting Christ in the virgin's womb; & then he became the immediate forerunner of Christ; and what the Prophets spoke a far off, and somewhat obscurely, he pointed out Christ with his finger, Ecce Agnus Dei, and had the honour to be Christ's ghostly Father, in Baptising him, preparing the way for Christ, by preaching repentance; and by his strict and austere life gave a good example of mortification, sending his Disciples to Christ, and himself suffering Martyrdom in the execution of his office, for reprehending Herod; and then did Christ express sorrow, and mourn for his death, giving him an honourable Testimony.—  
Thus did the grace of God appear in John Baptist, according to his 
A comparison of Saint John Baptist, with Saint John the Evangelist.  name, but much more in our Saint John the Evangelist; for though john Baptist was greater than the old Prophets, yet he that is least in the kingdom of heaven is greater than he, much more the beloved Disciple, who leaned on the bosom, and pointed out the eternal generation of Christ, which is a work of much more excellency, and difficulty, then to point him out in the womb. Our Saint john had the honour to be the only Prophet of the New Testament, the forerunner of Christ's second coming in glory, which is described in the Apocalypse; and which is much more admirable, then to be a forerunner of Christ's first coming in our flesh. Our Saint john was present at the transfiguration of Christ, where he did see the glory of God; and as Moses and Elias were there transfigured, no doubt but our Apostle might likewise be transfigured, and have an earnest of his real and actual enjoying of God's glory, besides those many visions which he had in the Apocalypse, as a farther and successive confirmation, for the assurance of his possession; and these are the great favours and graces of God, which are ●…tly employed in the name of john. Thus far for our Saint john the Evangelist in comparison with Moses, and Saint john Baptist, and such as went before him; now for such as did accompany him in respect of the rest of the Apostles.  
He was the youngest Brother of Saint james the Apostle, both sons of 
The parents of Saint John, and how he was recommended to be an Apostle.  Zebedee, their Mother Mary Salome recommended them to Christ desiring him that one might sit on the right hand, & the other on the left hand in his kingdom: which requests did savour of much weakness, that she should presume so far to make such a suit, considering their unworthiness, and how unfit it was that they should encompass and monopolise Christ on every side; yet proceeding out of the great love and affection of a Mother, Christ gave but a slight reprehension, and in a sort yielded to her request; for these two brethren were ever in special favour with Christ, and ever employed in the greatest actions, suppose in Christ's transfiguration, which did betoken the kingdom of Christ, or the Triumphant Church in heaven, and therefore it was in the Mount, but below was S. Peter, or the Rock upon whom the Church should be built; and there being none other then present but Saint james, and Saint john, surely they might be said to be sup-porters or butresses on either side, both on the right hand, and on the left hand, to uphold the building, while Christ doth always reside in his Church.  
But because the transfiguration was not a kingdom, having but a short 
How his mother's desire was accomplished.  time of continuance therefore it may be the more fitly understood in regard Saint james was the first of all the Apostles who suffered martyrdom, some very few years after the ascension of Christ, and so being first admitted into heaven, in regard of precedency he might be said to have the first place, or to sit on the right hand of Christ; and Saint john as being the last Apostle that died, for he lived almost 70 years after the ascension of Christ's, even to the beginning of the second Century, because the reward of his glory was so long deferred, therefore Christ admitted him as the beloved Apostle to lean on his bosom, and no doubt nearest the heart, on the left side, and so was the Mothers desire accomplished.  
Of all the Apostles our Saint john had the prerogative to be called the 
Saint John's prerogatives above other Apostles.  beloved Apostle, in so much that the great Apostle Saint Peter made him a mediator and intercessor for him, what he himself durst not presume to ask, he beckoned to him to know of Christ; and further above all the Apostles, he had the happiness and courage to be present at the sacrifice of Christ, together with the Blessed virgin mother, whilst Saint Peter denied Christ, and all the rest of the Apostles fled for fear of the Jews, Saint john alone was the only Apostle, there to assist, as a Deacon, or a Priest, or a servant to the high Priest, in offering up himself a sacrifice upon the holy Altar of his Cross; and as a token of the great love of Christ to him, and as a reward for his observance and attendance, at the Cross, as the mother of Saint john recommended him unto Christ, so Christ recommends him to his own blessed mother the virgin, he adopts him, and makes him her son, and commits her to his custody, which as it was a high honour unto him, so it argues a greater trust reposed in him then in others.  
His love and observance still continued after the death of Christ, for when it was known that Christ was risen, then did both Saint Peter, and Saint john run together to the Sepulchre, but Saint john came thither first S. joh. 20. 4. and when they were in the ship together, Saint john was the first man that knew Christ, S. Joh. 21. 7. After the ascension of Christ, 
After Christ he did adhere to Saint Peter.  he did ever most entirely adhere to Saint Peter, and did accompany him to the Temple, where the lame man was cured Act. 3. 1. Then they were joined in Commission to go together to Samaria Act. 7 And that I may yet further add to stir up our thankfulness; he was an Evangelist of the 
Saint John was the Evangelist of the Gentiles.  Gentiles, as may appear by the manner of his speech, for he never names the Passeover, but he expresseth it that it was a feast of the Jews, which if he had written expressly to the Jews there needed no such explication, as being sufficiently known unto them, thus in S. Joh. 2. 13. 6. 14. 55. Therefore by all likelihood he wrote to them that might be ignorant of that feast; it appears likewise by the translation of some words, whereof we have three examples in this very first Chapter of Saint John; as verse the 34. Rabbi is interpreted Master, verse 41. Messias is interpreted Christ, v. 42. Cephas is interpreted Peter, which interpretation had been needless, if S. John had written to the Jews, for they spoke Syriack, and understood Hebrew, and therefore needed not any such interpretation, but the Gentiles who were strangers, and knew not the language, they needed the interpretation.  
Next the manner of speech used by our Apostle, as the word was with 
The occasion of writing his Gospel.  God, and God was the word, they seem to savour of Platonical Philosophy, which hath much of Ideas, and certainly the Platonics had it by tradition from the Jews, Faciamus ad imaginem nostram: as Saint Paul was the Apostle of the Gentiles, and therefore did use quotations out of heathenish Poets, so Saint John being the Evangelist of the Gentiles, in the Apocalypse, he describes the heavenly Jerusalem, with some rites and solemnities used by the heathens in their triumphs, as the wearing of Laurel, etc. whereby may appear what use is made of human learning in Theology; so much are we beholding to this Evangelist above others, who living very long, and in his time there beginning some heresies to arise, as Cerinthus and the Ebionites, who denied the Trinity, (though the Church had ever believed the Trinity, as may appear by the profession of our faith made in our Baptism,) the Bishops of Asia, where Saint John lived, and was their superior, became earnest suitors unto him, to write his Gospel, both for the confutation of the Heretics then being, and for the prevention of the future; this Saint John did at their request, and being done upon that occasion, therefore he was more exact, and more elaborate in that one mystery, than the rest of the Evangelists were.  
If you ask how Saint john above others should have such an exact knowledge of their mysteries; surely in regard of the heresies then rising, 
How he might come to the knowledge of this mystery.  and the necessity of those times, God did more enlighten him, as no doubt he doth his holy Catholic Church to this day. Some may conceive, that because our Apostle was present at Christ's Transfiguration, where Moses and Elias, the Law and the Prophets were transfigured, that such Apostles as were then present, were a little transfigured and might see the glory of God, though Christ for the present did forbid them to reveal those mysteries: yet our Apostle living some 70 years after, might make them known, especially being the beloved Apostle, and leaning on the bosom, he might suck out these mysteries, and might know more secrets, than were opened to others.  
And it is not unlike, but he might have a greater knowledge from the blessed virgin mother, being appointed by Christ to be her son; to whom the Angel Gabriel, was sent in a message of the Annunciation. And certainly other mysteries were then imparted & revealed to her; especially the blessed Trinity; as conducing much to the incarnation: for Persons being supposed in the Deity, you may the more easily believe, that one of those Persons, (that is) the Son of God, might become the Son of Man; and Persons thus supposed, it seems the less strange, that one Person should satisfy, while the Godhead receives satisfaction for sin; so that God himself in regard of Persons, might both offer sacrifice, and receive the oblation.  
And it is further observed in the blessed virgin, that of all others, she 
Saint John might be instructed by the blessed virgin.  did most observe Christ, and laid up his sayings in her heart, as she did conceive him in her heart, before she conceived him in her womb; and she never forsook him, no not at the Cross; Now it is the office, and duty of a mother, to instruct her son: especially such a son, as was so recommended unto her, as our Evangelist was, and to Catechise him in private, though not in public; for women must be no teachers in the Church, (in regard of their sex) and therefore as soon as the blessed virgin, had received the holy Ghost, for her own private sanctification, there is no further mention made of her in the Acts, nor in the Epistles; but there the Apostles wholly intend the conversion of Nations.  
But for this great mystery of the Trinity, in my poor judgement, it is 
At the annunciation there was employed the Trinity.  intimated at the Annunciation; for mark the message of the Angel, That she had found favour with God, that she should bring forth a Son; and why may not this Son imply as well the Son of God, as the Son of the woman? God is every way truth, and nothing but truth; and if in the same word, there is involved a double truth, this is most agreeable to God's wisdom; and how far the Son of God is here signified, that which follows may make it manifest, that his name shall be Jesus or Emanuel, that he shall be great, and shall be called the Son of the Highest, Luke 1. v. 31, 32. And then follows in the 35. verse, the holy Ghost, and the power of the Highest shall over shadow thee; and here is the third person in the Trinity; for is it credible, that the Angel coming upon such a message, that he should be so sparing in his relation, as that he should discover no other mystery, which might tend to strengthen and illuminate her faith, to raise up her hope, to increase the measure of her love, and thereby to make her a fitter Temple, wherein the Godhead might dwell bodily.  
Thus having compared our Saint john with Moses, with Saint john Baptist, and the rest of the Apostles; and from whence, and upon what occasion he might know this mystery above others; that so being revealed to him, they might be received with greater reverence, and work the deeper impression: now let us a little consider him in himself. He is figured 
Saint John an Eagle.  unto us in the form of an Eagle. An Eagle hath these properties, both to behold, and to fasten her eyes on the Sun, thereby to betoken the high mysteries discovered by our Saint john; and secondly, the Eagle renews her age to betoken the long life of Saint john, or rather the eternity of such things as he prophesied, in so much, that it gave occasion to a false report; for whereas Christ made only a supposition, they conceived it as really true, that Saint john should not die; and thus far indeed it proved true, that he died not of a violent death, as all the rest of the Apostles suffered Martyrdom, but his Matyrdom it should seem was then, when he did assist at the Passion of Christ, and none other Apostle attended there but himself; and no doubt, but his then sorrow and grief might equal, or rather exceed in virtue and power, the Martyrdom of others.  
And secondly, that common fame and report of his not dying, might thus far prove true, that he died not in that age, but lived to the beginning of the second Century, being now very old, as S. Hierome relates in his commentaries upon the Epistle to the Galatians; when he could not 
As he was the beloved Apostle, for he did ever Preach love.  go of himself, but was carried by others, to the Church, or place of meetings; he made no other Sermon but this, [Filioli diligite alterutrum, quia praeoeptum Domini est, & si solim fiat, sufficit] it should seem being the beloved Disciple, the love of Christ was so fastened, and fixed in him, that it made a repercussion, and became an Echo, and broke out into these terms of love; Filioli my sons, whom I so dearly love, let not my love rest in you as singulars, but impart it to each other, that so you may be united and linked together in the Bonds, and Chains of love, that as this love proceeds from Christ to me, and from me to you, so from you to each other among yourselves; that we may all lay hold on the Anchor of our hope, Christ the Son of God, who hath reconciled us to God, notwithstanding our sins and transgressions.  
I will now come directly to the Text, which is the very ke●…nell, the marrow, the Elixi●… of all Christian Religion, and hath ever been received with the greatest admiration, and astonishment, and at the very naming of the words, Christians were 〈◊〉 to bow, and to express all possible honour and reverence.   

The ineffable Trinity.  And the word was made flesh. 
THe first word of my Text, standing in the forefront (& and) being a conjunction copulative, gives me occasion to look back, and mark the dependence; wherein I dare boldly say, that neither the large volumes of the Fathers, nor the subtle and curious invention of the Schools, nor the deep and profoundest Divines, can better unfold the mystery of this word, then may be well gathered by the precedent and express words of this Evangelist: only here stands our weakness; That as Moses having talked with God, his countenance received that light, that the Israelites could not behold the face of Moses: so this our Apostle having leaned on the bosom, and sucked out these mysteries, he is now become Boanerges, 
Saint John was Boanerges.  the son of Thunder, rather astonishing the ear with wonder and amazement, then distinctly informing the heart in things which are too high for the weak state, and condition of man; but I pray mark the first verse of this Chapter.  
In principio erat verbum, in the beginning was the word; ●…ere is the 
Christ's eternal generation.  eternal generation of this word, not proceeding from God's free will and election, not supposing his determinate decree and purpose, but a natural and a necessary generation equally existing with God in the moment of his eternity, as the Sun and the light were together created, the Soul and the understanding together infusect; so is the generation of ●…his word equal in time and continuance with the deity.  
Et verbum erat apud deum, And the word was with God; here is the 
A distinct Person.  distinction and relation of the Persons, apud deum with God, not as a property or quality, not as an attribute or faculty, but as a person distinctly existing; and that by a different manner of generation from the Father.  
Et de●… erat verbum, And God was the Word; here is the mutual 
The same Godhead.  communication and participation of the deity; for it is a property of the greatest good, that it should be most fruitful in his own kind; and communicate itself in the largest, and greatest manner; now in the creatures, we find some footsteps of the deity, as appears by their being, moving, order, perfection, but necessary it is, that God should impart his own nature, which nature though infinitely imparted, yet still continuing infinite, it can be but one and the same nature equally communicated to the three Persons, three persons and one God.  
If a man communicate his nature to his son, this nature though still 
The difference between God and man.  continuing the same in kind and condition, yet must it differ in number, in regard of the finiteness of our nature, the circumscription both of time and of place: but it is otherwise with God; for out of the infinite extent of his own nature, one and the same deity, the same in number, the same in virtue and power, is equally and totally imparted to the three persons in one blessed, and undivided Trinity.  
Thus much (ad intra) concerning the relation of Persons within 
The three persons outwardly concur.  themselves, now ad extra in respect of the creatures, it follows in the third verse of this Chapter, Et verbo facta sunt omnia, and without him nothing was made: so that both inwardly and outwardly, the deity of this Word appears; inwardly, in the coeternal existency, and infinite participation of the Godhead; and outwardly, as together concurring in the creation, framing and making of this world. And having thus discovered the second person, because we acknowledge another person in the deity, take therefore the testimony of this second person concerning the third, when the holy Ghost whom I shall send unto you from the Father, the spirit of truth which proceeds from the Father, he shall give testimony of me, John the 15. 16. 26. these are the mutual testimonies of Persons in behalf of each other; and hereunto I shall add, what the holy Catholic Church out of other texts of Scripture doth undoubtedly, demonstratively, and most necessarily conclude.  
Verbum a word, must necessarily imply intellectum an understanding to 
The manner of the generation of the Word.  conceive this word; this understanding being always active, the word must be of like continuance and eternity; and being active, as there was an eternal, so is there a daily and continual generation of this word, Hodie genui te. This word being natural to the understanding, it proceeds not from any voluntary, or free election of God, but from the necessity of his nature; and according to his nature, so is it begotten in a spiritual, and most unspeakable manner, being in the understanding, answerable to the understanding, and of like extent. It can be no creature, seeing by it all things were made and created; and being in the understanding, it must subsist of the same nature, which nature being infinite, though infinitely imparted, yet still it remains one and the fame infinite nature, and cannot admit a plurality; and though the nature be the same both in kind and number, yet must there be a difference of persons, in regard of the different act of generation, Deus intelligendo seipsum, genuit verbum.  
Here we have an Understanding and a Word, but can this Understanding subsist without a Will? or what shall unite and knit together the understanding and the word, as they are in themselves most inseparable, but only Amor the love of God; or that conformity of the understanding to the word & of the word to the understanding, which proceeding from both, serves to unite both? Here than we have a third person, the holy Ghost; 
The mauner of the procession of the holy Ghost.  and seeing the will of God, is no less active than the understanding, this third person must therefore be necessary and eternal, with the word, and with the understanding; proceeding from both, it must be of like extent, and nature with both, the understanding infinite, the word infinite, the love must likewise be infinite; this nature being infinite it can be but one, and the same nature infinitely imparted to the three persons; and though the same nature, yet this love proceeding, it must be a person; and in regard of the different manner of procession from both, needs it must be a different person from both, God comprehending and understanding himself to be infinite, begets verbum infinitum, which is the action of the understanding; and by this word knowing himself to be infinitum bonum, from the understanding, and from the word proceeds amor infini●…us, which is the action of the will.  
Thus the understanding, and the will, as they are the most inward, active, 
A prerogative of the understanding and will of God above his other attributes.  and eminent qualities in every spirit, so are they most wonderful in God, for they are fruitful in their own kind; neither power, providence, justice, mercy, nor any other divine attribute can produce the like unto themselves; these look only ad extra, as if from the Castle of the Deity the windows were opened, and they should look only upon the creatures, but the wisdom, and the will of God look ad intra, re●…lect upon the deity itself, God comprehending and understanding himself to be infinite, begets verbum infinitum, which is the action of the understanding; and by this word knowing himself to be infinitum bonum, from the understanding, and from the word proceeds amor infinitus, which is the action of the will.  
These three persons though admitting a difference between themselves, 
How the three persons agree in actions and attributes.  in regard of generation and procession, yet they agree in their nature, and the whole nature is in every person, and there can be no more than the whole, in the three persons, according to the nature of an infinite, which being infinitely imparted, yet still it remains infinite; hence it is that all the actions of God, are alike ascribed to every one of the Persons, and though the different Persons revealed, may appear unto us by different actions, as the Father by creation, the Son by redemption, the holy Ghost by ●…anctification, yet this difference, as the mystery itself, is likewise unsearchable.  
As all the actions, so all the attributes of God are likewise ascribed to every one of the Persons, yet in the Persons they are tied to the nature: thus we say not three incorruptibles, but one incorruptible; not three incomprehensibles, but one incomprehensible; three persons in unity, and one God in Trinity; the father is God, the son is God, and the holy Ghost is other Gods, according to the very letter, & not the persons in one Godhead, 
The Jews question answered.  for they are but one God: and if you would know what gods are excluded, surely the verse following will direct you, Thou shalt worship no Idols. But why this mystery should not be revealed to the Jews, this is a question of such a nature, as being answered, yet still the like question remains; as, Why should not all other mysteries, and why should not the Incarnation be long before it was? and therefore I will make bold to propose the same question to the Jews.  
Why should God reveal himself to the later Prophets, more than he did to Moses? or why should Moses institute Sacrifices, and such a number of Ceremonies, which were never discovered to Abraham? or why should God by Abraham institute Circumcision, which was unknown unto Noah? or why were not all the mysteries together revealed unto Adam, the father of mankind, created in Paradise, in a state of innocency, sanctified with Original grace, and himself being the immediate workmanship of God?  
Now to all these questions I will return this answer, God is not to be tied to man's captious curiosity, he may do as he please, and reveal himself according to such manner, as his own wisdom shall appoint.  
It is certain, that in all natural things God observes degrees, and nothing 
God is known by degrees.  comes all at once to his ripeness and perfection: Thus there is a blossom and a bud, before you come to the fruit; thus a child begins first to learn his letters, then to read, before he comes to any exact knowledge: So God did make himself known by several Names, and each Name did import more mysteries than other, as God speaks, By my Name of Sadai, quod sufficit, I did reveal myself unto them, but not by my Name of four letters, which of all other God's Names, did involve the greatest mysteries: and God requires no more of man, than God hath given unto man, and that shall abundantly suffice, until it shall please God further to reveal himself. Think you that God would not reserve some mystery for his Son to reveal, more than ever was known to the Prophets? and what greater than the Trinity, which neither men nor Angels can comprehend, and both men and Angels must adore?  
Neither do I think that all is yet revealed, but that we shall have a 
All man's knowledge is gotten by degrees.  further knowledge of things in the state of Glory, when we ourselves shall be made more and more capable of his knowledge, and in the interim God doth herein deal with men but after the manner of men, as he doth in all other things. Thus we get knowledge by degrees, and first we begin with the easiest lessons, and then come to that which is more difficult: and this stands well with the honour, majesty, and magnificence of God, that we should come to him by degrees; thus was there a Court, a Porch, a Temple, before we come to the Holiest of Holies.  
Thus far I have answered their Objection, and requited them in the 
Moses had some knowledge of this mystery.  same kind, by proposing another question of like nature, but I may not so far wrong Moses and the Patriarches, as to think they were utterly ignorant of this mystery, though it may be they had not such an express knowledge, as God revealed in succeeding times: and likewise for the manner, that it was not in such express terms. We read then that Moses and Elias, the Law and the Prophets, did attend Christ, when he was transfigured in the Mount; whereby is intimated, that they had Christ in figures and types. So then, if I shall make it appear, that either the three Persons, or any one of the Persons, are named or appeared in Scripture, we may thence very well gather, that they had some knowledge of the mystery.  
First, let us view the Creation, Verbo Domini Coeli formati sunt, And 
The Trinity appears in the creation of the world.  God said, Let there be light: Said, that is, spoke the word: To whom should God speak, when as yet there was nothing but himself? So then, a Word is begotten in his understanding, which reflects upon the understanding▪ and proves a distinct Person, and the Word was God: then follows, And the Spirit of the Lord moved on the waters: This Spirit could be no creature, for now began the Creation, the Spirit of the Lord. Surely there is nothing in God but God; God can admit of no mixture or composition, he is actus purus & simplicissimus, nothing but pure form, therefore this Spirit must be God the holy Ghost. Do we not here see how all the three Persons did concur as in one nature, so in the same outward act of Creation?  
From the creation of the World, where it is said▪ Dii creavit, let us come to the creation of Man, for whom the world was created: and therefore being a work of so great moment, God seems to deliberate, and to enter into consultation: Certainly when we enter into counsel, it argues a diversity of persons, or at least it must imply a greater caution, that neither in words or acts there might be any mistake; the rather, because it is the first time that ever God spoke of himself, wherein frail man is usually more cautionate and wary then in any other discourse: and therefore this may much more be supposed in the most wise God; let us then hear God with the greatest reverence, Faciamus hominem ad imaginem nostram, Let us make man according to our own image, the plural number, which argues Persons, is here twice implied, both in the act faciamus, let us make, and in the type or sampler, ad imaginem nostram, according to our own image. If here you shall tell me, that it is an Hebrew phrase, and an ordinary and usual form of speech, I confess it, and acknowledge it: but therein I do more magnify the providence of God, who did so ordain the speech and language of men, as that it should be fit to express such a mystery: yet withal consider, that it is otherwise with God then with men, for God is Truth it is self, and therefore I believe that there is not a metaphor or figure spoken of God, wherein there is not a stamp of truth involved. And whereas it is now frequent, that great Princes do speak of themselves in the Plural number, I conceive that it is therefore more justifiable, because they are Politic Bodies, and in a sort Corporations, and so represent others; and that it might imply, that whatsoever they do, it was with the grave advice of their Council, and therefore for the greater honour and majesty they use the Plural number.  
Come we then after the fall of Adam, to that which the Fathers call Semen 
The Messias must needs be a Person in the Deity.  Evangelii, the beginning of our Redemption; Semen mulieris conteret serpentis caput: is it possible that when as Adam being the immediate workmanship of God, and therefore of the greatest perfection, created in Paradise, in a state of innocency, sanctified with Original grace, that he should not be able to resist the temptation, and yet the seed of the woman, of the weaker sex, should be able to bruise the head of the serpent, (that is) utterly to destroy the Kingdom of Sin and Satan? surely it must needs argue, that the Son of the woman, could be no less than the Son of God, seeing such a Conquest far exceeds the power of all Angels and Creatures.  
After the sin, consider the punishment, and therein God's Mercy and 
God doth sacrifice to himself; there are Persons in the Deity.  Compassion, how he clothes the nakedness of Adam with the skins of beasts. Some Divines do ask, what became of the carcases of those beasts; and they conceive it very credible, that God did offer them up in sacrifice, to himself, to show Adam the manner of sacrificing; and withal to prefigure, that God alone should offer up the only great, sufficient, propitiatory sacrifice, that is, that he should offer up himself to himself; which must needs argue several Persons in the Deity. Hence followed as an earnest or type thereof, the sacrifice of Abel; and because his sacrifice was acceptable▪ he himself was more acceptable than his sacrifice, therefore he must be offered up in sacrifice, to prefigure him, whose blood speaks better things, than the blood of Abel.  
Hitherto God's promises for the coming down of his Son were only tied 
The seed of Abraham is more than man.  to mankind▪ but after the confusion of tongues, when men were dispersed, than it pleased God to make choice of his nation, & to promise Abraham, That in his seed all generations should be blessed; in token & memory hereof, God instituted Circumcision, as it were for the honour of his issue, and for the assurance of his faith, that Christ should succeed; and as a pledge thereof, Abraham being to administer an oath to his servant, takes his hand, and lays it upon his loins, and then makes him swear. Now in a corporal oath▪ we ever lay our hands upon the most holy thing, suppose the Bible, or the Altar; and therefore the servant lays his hands upon the loins, Gen. 23. 2. seeing that Christ was then in the loins of Abraham. Another memorable thing in Abraham, that he saw three Angels, and he worshipped one, Gen. 18. 3. Which may a little set forth three Persons and one God.  
In Isaac's sacrifice it is more manifestly employed, for God would never 
Isaac's sacrifice.  require that of man, which he did not intend to perform unto man; and therefore God requiring of Abraham to sacrifice his Son, what was then only proposed, God would hereafter really perform on his part, in sacrificing his only Son, for Abraham and his Sons. Isaac gives the blessing to Jacob; of whom that I may say nothing of his life, the blessing which he gives unto his Sons upon his deathbed, was very memorable, Gen. 49. Giving his blessing to Judah, from whom Christ was to descend, he there prophesieth of the time of his coming, and expresseth much joy and comfort therein; but after speaking of Dan, that he was a serpent, certainly he had some relation to that cursed serpent, which seduced our first Parents; for Judas Iscariot who betrayed Christ, was of the tribe of Dan: and it is not unlike but the great Antichrist shall be of the same 
jacob's expectation  tribe, which Jacob foreseeing suddenly breaks out into these words, Expectabo salutare tuum Domine, Lord I will expect thy salvation; though some of my posterity shall betray thee, yet lay not the sin to my charge, hold me as innocent; and therefore in the assured hope of God's mercy he takes order, that his body should be carried out of Egypt, as it were going to Jerusalem in Pilgrimage; there to meet Christ at his coming.  
And not to trouble myself with so many testimonies, all which do sufficiently 
The faith of Moses.  prove the truth of Christ's coming; and that Christ must needs be the Son of God, which presupposeth the great mystery of the Trinity: take one instance for all. When God did deliver his people out of Egypt, with so many wonders, and miracles; and that he gave the Law, and used the ministry of Angels: yet notwithstanding at that time, Moses out of the certainty of his hope, should use these words, Mitte quem missurus es, Lord, use no such preparation, but send him whom thou art about to send, (that is) send thine own son immediately: for he must needs be the Son of God; for he must be greater than Moses, greater than the Angels, who were then employed, greater than all the commands of God, which were then to be delivered to his people; and his work and employment must be greater than their deliverance from Egypt; and therefore it must be a freedom, and liberty from the captivity of sin, hell, and damnation, and the conducting of us to that heavenly Jerusalem, the true land of promise, which is a work and employment only fit for the Deity.  
Many other types might be produced; Suppose the three Children in the 
The whole Law directed to Christ.  fire, all praising God with one voice, see how three do concur in one, and that the fire did not hurt them (as the fire did not burn the bramble bush, wherein God appeared to Moses) they saw one among them like the Son of God: so here is not only an acknowledgement of the Son, but as if they had known him by his face and countenance, that he was the Son of God. What shall we bring further instances, when it is most certain, that the whole scope and intent of the Law tends only to Christ, and therefore must undoubtedly assure us, that he could be no less than God? for if we should think that God would rest satisfied with the slaughter of unreasonable creatures, we must think it to be a very unreasonable service; and we cannot imagine, that God's service should be directed to any other end, but himself, which must enforce the Deity of Christ.  
But further you shall observe, that whereas the form of our Baptism 
The Jews had a tradition of our Baptism.  is, That we are Baptised in the name of the Father, and of the Son, and of the holy Ghost; and that the matter of our Baptism is water, and therein we make a profession of the Trinity; certainly the Jews had a tradition, that the Messias should institute Baptism in this manner: for whereas there is no such thing written in Scripture, yet the Priests and the Levites did send to Saint John Baptist, to know whether he were the M●…ssias or not; and if he were not, then why he did Baptise? In token and memory hereof, some there were, who kept watering pots after the manner of the Jews, S. John 20. And this was done likewise by tradition, for they had no warrant in Scripture, Joh. 5.  
To the message of the Priests, and to the common custom of Jews, give 
And several types of our Baptism.  me leave to add that miraculous pool of Bethesda, John the 5th where the Angel came down at a certain season▪ and moved the waters; and such as took the first opportunity to be let into the water, were cured, of all their diseases; this first letting down, did only betoken their watchfulness, their zeal, their strength of Faith; and how the endeavours of men must concur, cooperate, and correspond with God's goodness, and providence. Here than we have the matter of Baptism, the element of water, several times intimated: shall we then think, that the Jews were utterly ignorant of the form, which is no less than the profession, or acknowledgement of the blessed Trinity? Certainly as they had types and figures of the one, so they might have an obscure knowledge of the other; and this I do rather believe, because at the Baptism of Christ, when the three Persons did so manifestly discover themselves, for there was vox Patris, This is my well beloved Son, there was the Person of the Son and there was the holy Ghost, in the form of a Dove; yet we do not read, that this seemed any way new or strange to Saint John Baptist, who certainly if he had been utterly ignorant, would have been strangely strucken with astonishment and admiration of this so great a mystery then revealed: 
They knew the form of our Baptism, as well as the matter.  but Saint John not contenting himself with that present mystery, taking it as granted; he points out a further mystery, when this Son of God should become the Lamb of God, and be made a sacrifice to satisfy for the sins of the whole world, Ecce agnus dei, qui tollit peccata mundi. Now it is not credible, that the Jews should have so many tokens, and such use of the element of waters, as the matter of Baptism; and should be utterly ignorant without any the least intimation, or notice of the form of Baptism, which is the profession of the Trinity: and to conclude, how often do we read in Scripture, Verbum Domini venit ad prophetas, spiritus Domini replevit orbem terrarum, which very Phrases seem to imply Pers●…ns in the Deity?  
I will yet further proceed; certainly at the time of their sacrifice, they 
What Prayers were u●…ed at their sacrifices.  did use prayers only to that effect, That God would send down his Son for the redemption of the world: for in Scripture there is no mention made, what prayers they used in the time of sacrifice, but it is hence gathered, Luk. 1. when Zachary was sacrificing, The Angel said unto him, Thy prayers are heard, but what these prayers were, did not yet appear; m●…rk then by the success, and so you shall know the effect of his and their prayers, which was, that the Angel Gabriel told him, that he should have a Son, who should be the forerunner to the Messias, who was the expectation of Nations; and the same Angel, a little after, carried another message to the blessed Virgin for her conception of Christ: so then here was the effect of their prayers, at the time of their sacrifice, That God would has●…en his own coming, and no longer feed them with types.  
But it doth most especially appear in the cessation of the Law, which 
The c●…ssation of the Law.  falling out at the coming of Christ, it must needs argue that Christ could be no less than the end of the Law, and therefore God; for you shall understand, that about a full age before the birth of Christ, there was a cessation of Prophets; and God sent no message to his people. As when the Sun ariseth, the Stars are obscured. So lest the Jews might take any of God's messengers for the Messias, the time now approaching for his coming, therefore God sent no messengers, until at length Zachary at the time of his sacrifice was strucken dumb, and so continued until the Birth of his Son, to whom he gave the name of John, which signifies the grace of God, and points out the proper time of the Gospel.  
But if you look to the total abrogation of the Law, as it was intimated 
The Temple destroyed.  in the dumbness of Zacharias, when he was sacrificing▪ so not the Priest alone, but the Temple itself did suffer, in the passion of Christ; for the veil of the Temple was rend, as if God were then dissolving, and pulling down his own Temple, with an intent no longer to inhabit there; and so the Temple was afterward destroyed by Titus.  
As he forsook his levitical Priests by degrees, though formerly he had 
How the Jews fell by degrees.  committed his Laws, and his doctrine to their custody; for upon the Birth of Christ, they were able to direct Herod to the place of his birth, but they had not the grace to go to adore him; so herein they were only defective, Mat▪ 2. then in the next place▪ Know you not that it is expedi●…nt, that one should die for the people? S. John the 11● here God gave them power to speak truth; but God suffered them through their own malice to err, not understanding their own truth; but in the last place, they sought false witness against Christ, Mat. 26. here was malice, ignorance, and perjury; and as there was renouncing of God in words, so in deeds: because Christ made himself what indeed he was, the son of God; therefore they cried Crucify him, crucify him; and here was Deicid●…m, the greatest of all the sins of the world; so far forth as it lay in their power, they did murder God.  
Thus they fell by degrees, together with their Law, and their Temple; yet no doubt but God had many servants, who then were in the state of Salvation; for here is the difference between the Synagogue, and the Church, many were saved out of the Synagogue, as the Ninevites, but the Church is the mother of all the faithful; and without the Church, there is no hope of Salvation: the reason hereof I conceive to be, because the Synagogue was hedged in within the bounds of Palestina, but the Church is Catholic over the face of the whole world: So they are in excusable, who do not adhere to the Church.  
All this I write to the Jews, that seeing the whole Law was referred to Christ; all their sacrifices directed to Christ; all their prophets prophesiing of Christ; many types and figures of Christ, and all due preparations for his entertainment: surely this must needs argue the Godhead of Christ; for here was a worship only proper to God. Or if we look not 
God's judgement upon the Jews.  to the service of God, then take Gods Judgements upon the Jews, they are become slaves and vass●…ls to all Nations; I never heard that any of them had so much as a Seignory, though certain it is, that they are the most expert, and skilful Merchants in the world, and the richest: a wonder it is but some of them should intend a Plantation, and erect a Government. I do likewise conceive them to be the best Physicians in the world, not only because their Ancestors lived in the East▪ Countries, where the best drugs and simples are; and so they were better acquainted with their virtues and operations, by the daily experience of them: and certainly they did leave the knowledge of them by tradition to their successors; which they keep secret among themselves, while throughout the whole world, they are become slaves and vagabonds, ever since the passion of Christ, even as Cain was upon the murder of Abel: that now in the whole world, they have not one place for sacrifice; their tribes are confounded, their Temple destroyed; and this hath continued longer, than their own Mosaical Law continued in his vigour: which could never stand with the goodness and providence of God to permit, had it not been that the Law was accomplished; and therefore abrogated by God himself, that the Gospel might succeed.  
Thus I think now at length, I have satisfied the Jews, and made it appear, 
The Jews no longer a Nation.  that their An●…estors had some certain knowledge of the Trinity; and that the Messias was to be the Son of God▪ more then ordinary man, one of the Persons of the Deity▪ and if this will not servo to give them satisfaction, than I have paid them home at last, (that is) I have come to their own homes, I have dispersed them, I have scattered them, and in effect dissolved them; so that as a Nation, they shall no longer oppose, or continue obstinate; it must be now held self-will, perverseness, and every man's particular contumacy. So from the Jews I come to Gentilism: which as it was accompanied with infidelity and Atheism, so you shall give me leave to strike at the Root, that I may eradicate both Root and Branch; and because the Gentiles had no other pretence, but human reason;  
I will now give satisfaction to human reason, in this high mystery of 
The method how to deal with the heathen.  the Trinity; not that reason can comprehend the mystery; for neither Scraphins, nor Cherubins, nor all the Angels in heaven, can fully understand God: For to understand God, it is indeed to be God, and to make his understanding equal to that eternal Word, in the understanding of God. But I do undertake, to satisfy human reason in this mystery, notwithstanding our own ignorance. First, I will make it appear that there is a God, and but one God; then that this God is every way incompr●…hensible, whereby it must follow, that the blessed Trinity, exceeds man's reason no further, than all the rest of his attributes do. Then I will bring some proofs for the blessed Trinity; and lastly, I will seal and conclude all with miracles, works above natural power, to confirm words above natural knowledge.  
This world being the workmanship of God, serves as a book or a volume, whereby every letter or punctilio points out the Maker: I shall not need to insist in the motion of the heavens, the influence of Stars, the strange and wonderful meteors; but take the least fly or worm, and it shall afford infinite arguments, for the proof of the Deity; and I do here call heaven and earth to witness; and I desire God, that my tongue may cleave to the roof of my mouth, and that my right hand may forget her cunning, if ever I shall fail in any the least creature, to produce infinite invincible demonstrative arguments, for the proof of the Deity. And 
The Atheist is the greatest impostor.  therefore of all others, the cursed Atheist is the greatest impostor, denying, a God, he makes himself God; for denying his Maker, he must needs make himself, and consequently makes himself God, who cannot add one hair to his own growth, nor a minute to his age. Yet some such there are, who continue thus in their mad Blasphemy; and here I call all the creatures to witness against them, and all Arts, and Sciences shall concur in the same Testimony, and utterly condemn them.  
Whatsoever is seen or unseen, whether it belongs to the visible, or invisible world, every thing points out a Deity; and from the several perfection of creatures, we thence infer several attributes in God, which although they may seem several to us; yet being every way, and every one infinite, (for what should limit or bound God, when as indeed there is no thing but God) it must therefore necessarily follow, that there can be but one infinite; and the attributes, though they appear several to us, yet are they all but one infinite God: more particularly, because we receive our first information from sense, we thence conclude,  
Whatsoever is, is either God, or the work of God, Deus est quod vides 
The infinite proofs of a Godhead.  totum, & quod non vides totum, whatsoever thou seest, or seest not, serves as an argument, and proof of the Deity; as for example, in the creatures in general, consider their proper and bounden nature, together with so great variety and perfection in their own kind, in this nature such excellent properties, affections, and accidences, which do so well agree with the nature; from this nature such strange and wonderful operations and effects; by this nature, such an excellent order and proportion, both in themselves, and to the whole universe; through this nature, such a constancy and perseverance in keeping their due course, in performing their duty, service, and Ministry to man; and as all the creatures look to one end, so they must needs have but one efficient cause, which made and directed all to the glory of himself, the perfection of the universe, and the good of particulars, in their preservation, that they might be more useful, and serviceable to man; who might therefore return his praises, and thankfulness to God; that all may tend and end in God's glory, this was the end which was first in intention, and now is the last in execution: that as the world is circular, where it begins, there it ends; so beginning with God, it endeth with God, thus every thing doth testify a God, and therefore you may fill up a Book greater than the whole world, with arguments, and proofs of the Deity.  
And now I come to the several Arts, and Sciences: the Metaphysics 
The Metaphysics acknowledge God and Ang●…ls.  have this prerogative, to treat of generals and universals, to prescribe every art her own proper bounds; and to confirm the first grounds and principles of every Art, wherein the Art itself is defective, and in particular to take the heavenly bodies, separated Souls; and what belongs to the spiritual world, as their own proper objects; and they do not only conclude one omnipotent Maker; but they proceed further, and considering the motion of the heavens, which are bodies; how they move in their own proper places, which no other bodies do the like, but always rest when they are at home; and their motion serves them abroad, only to recover their own homes: considering that the heavens do not move for their own private ends, that they receive no benefit, or advantage by their own motion; but that it is wholly directed for the good of others, for the preservation of the universe (when as no other natural, or senseless bodies do the like) considering that simple bodies can have but one simple motion; yet are there great varieties, and divers●…ies of motions in the heavens; the Metaphysics do hence infer, that needs the motions of ●…he heavens, must 
Influences.  proceed from intelligences, who are indeed Angels; and thereby proceed influences, the operation whereof we find in our sublunary bodies, which cannot be prevented by application of any elementary qualities.  
Thus in the Bowels of the Earth, where neither Sunshine, nor motio●… 
The effect of influences.  could penetrate, yet by virtue of these influences, we find metals, and minerals, which are of that excellent nature, as that for their composition, their long continuance, and special virtues, they are not inferior to the best of bodies; and therefore they serve for coin, to carry the price of all our other commodities; thus do the Metaphysics, by the speculation of the heavens, not only conclude a first maker, but likewise a necessity of Angels, to continue that motion which the Creator began, by setting the first wheel on going.  
Thus far by the heavens alone, now by a view of the creatures, the 
The transcendentia discover God  Metaphysics find that there are certain Transcendentia, general and universal qualities which are incident, and must necessarily be fastened on all creatures; whereupon they infer, that they are but the Rays and Foo●…steps of one unversall Maker; as when they see that every thing is, Ens ●…num, verum, bonum, they instantly conceive that these are immediately borrowed, and proceed from the first Maker; and therefore do necessarily conclude, that he must be Ens entium, prima veritas, simplicissima ●…nitas, infinita bonitas, who is causa eausarum, the author of his own being; the efficient cause from whom all the rest do proceed; the final cau●…e 
Every thing points out both an efficient and a final cause.  to whom all the rest are directed; Thus every thing must have as inward causes matter and form, whereof it subsists; so outward causes efficient and final, from whom, and to whom it is directed, for of nothing comes nothing; add nothing to nothing, and there remains nothing.  
In the Metaphysics this is a Rule, that in things which exceed the ordinary 
The lea●… inconveni●…nce must ev●…r be admitted.  rank and condition, such as least exceed, must ever be admitted, for that they are most facile and easy; whereby man's understanding may be better guided in knowledge, sooner satisfied, and find less opposition. E: G: If I should ask, whether every thing should be eternal, or that there should be but only one eternall●…? which should give a being to all inferior creatures, which as they are bounded in all their dimensions and qualities, so likewise in their continuance, whereas that only one eternal must be infinite, and unlimited in all other attributes as well as eternity; surely right reason would instantly conclude rather for one, then for all; and thence infer a necessity of the Godhead; and seeing the whole universe is so well compacted, and that every part hath such a mutual co●…respondencie, and relation each to other, that it makes one body, one Corporation, right reason concludes there can be but one Maker, one efficient cause, from whom all do proceed; and one final end to which all do tend, The glory and service of that Maker.  
Thus having found out that unum principium, that only one efficient cause of the universe, I must then recommend unto you another Axiom of the Metaphysics, Semper excipiendum est primum in unoquoque genere, By virtue hereof, infinite are the prerogatives, which are to be ascribed to the Deity, while all blemishes and imperfections do vanish and come to nothing; thus the knowledge which we have of God by a natural light, 
The first is ever excepted from the ordinary rank.  it is either by way of eminency, transcending and surpassing the Sphere of all creatures, for that God is not to be ranked within the compass of their limited measure; or otherwise by way of negation, in scattering and dispersing those cloudy mists, which may any way obscure, or cast the least aspersion upon the Deity; so zealous are the Philosophers of God's honour, and to preserve the Truth, Unity, and Majesty of the Godhead.  
The Metaphysics do further use Arguments taken from Analogies, as 
The Sun is a kind of corpo●…eall God.  that one spiritual God should appoint one Vicegerent under himself, as it were one corporeal God, to govern this material world, viz. One Sun in the firmament, from▪ whom all the Stars borrow their light; and from whom the Corporeal World receives all her perfection; and as God is only known by the revealing of himself, so this Sun is discerned only by his own light, yet the eye must not presume to penetrate, or fasten on the Sun, lest wasting the spirits, it fall into blindness and darkness; yea, when the Sun is eclipsed, when by the interposition of the Moon, the brightness thereof is obscured; yet than it is not safe to behold it; nothing is so hurtful to the sight: which serves by way of comparison or Analog●…e, to deter us from prying into the secrets of the Deity.  
From the Metaphysics, I come to the Mathematics, which have the 
The Mathematics show the wonders of God.  commendations that of all other Sciences, they are the most demonstrative: I will therefore borrow some examples from them; and I will only instance in Astrology; and when it plainly showeth so many great, and such strange wonders in the heavens, such as a man of ordinary capacity cannot easily conceive, it must needs argue that God himself must be much more admirable, and incomprehensible: suppose that the Sun which appears unto the eye, to be but of a little compass and quantity, yet should be so much greater than the whole Earth, which certainly it must be, or else it could not enlighten so great a part of the World; secondly, the motion of a Bullet may seem very swift, for the eye cannot follow it, nor avoid it; 
The wonders in Astrology.  yet certain it is, that the Stars near the Equinoctial, do move a hundred times swifter than a Bullet, which must needs be, considering the great circuit which they make within the compass of a natural day; and yet notwithstanding they seem unto us, as if they stood still; thirdly, the spacious Earth, together with all her huge Mountains and Rocks; alas, they carry no proportion of any sensible quantity in respect of the heavens, when we are at Sea, we see the whole medietie of the heavens, as if there were no earth at all to hinder our sight; fourthly, one mother earth affording the same nourishment, a little dirty Pap to the several plants, yet by virtue of the heavens, it should prove sweetness in one, bitterness in another; and so of all several tastes and savours fitted and proportioned to all particular natures; this I write to assure man, both in his sense and in his understanding, that there is such a difference, and disproportion between the two Worlds, that man might see his own infirmity, acknowledge his weakness; and himself to be so much inferior, as to be ignorant in the particulars of the spiritual World; and therefore not rashly to oppose, but humbly to submit his own Judgement.  
But fearing lest these Metaphysical Mathematical contemplations 
In Lo●…ick all the pre●…icaments predicate the Deity.  might be obscure; I will therefore descend lower, and instance in such particulars, which may be more perspicuous; and whereof we may take morenotice as being more sensible, and therefore better known unto us; and seeing the Logicians have reduced all things into predicaments, I will insist in them, as they are in order. First for, Substance, which consists of matter 
Substance.  and form, who fashioned these each to other, that the matter should afford Organs and Instruments, and a fit habitation for the form, that the form should add perfection, beauty, and ornament to the matter? surely they could not thus severally dispose themselves, therefore there must be some efficient cause to order them accordingly.  
From the matter proceeds quantity, which hath several dimensions, 
〈◊〉.  longitude, latitude, and profundity; but who squared out these with his Rule and his Compass, according to measure and proportion, but some omnipotent power, for nothing will bond and limit itself?  
From the form proceeds quality, which admits degrees of comparison, 
Qualit●….  good, better, best, but needs there must be some infinite power to prescribe and appoint the degrees.  
Thus far how things are constituted in themselves, now in relation to 
Relation.  others, to see how the heavens are sitted for the Earth; how the E●…ements are proportioned each to other, and agree in their Symbolising qualities; how the Male and the Female are fitted to each other; how every thing is fitted with food, with harbour, with raiment: surely some infinite omnipotent wisdom made our provision; for if we were left to ourselves, we should starve in our own wants. For Action, if unreasonable 
Action.  creatures do work according to the Rules of reason, as the dumb creatures do in every thing naturally, which concerns them, and their condition: Surely this must proceed from some infinite intellective power, which infuseth such a knowledge into them, with this limitation, that it should only extend to such things as are necessary to their beei●…g, and no further. For Passion, it is a wonderful thing to consider what 
Passion.  Birds and Beasts will do for their own defence; the Hares which are near the Sea side, do watch their time, that when the Hounds are in pursuit, they may go close by the Sea side, that the tide coming in, might take away the sent, they shall observe where the sharpest stones are, that themselves being light may pass over, while the dogs being heavy, may cut themselves, and cannot follow the pursuit: if Gunpowder be a late invention of ours, surely the wild Fowl in discovering it, it is a late invention of theirs; there is not a fencer so cunning as they are in defending themselves. The Serpent will so wind her body, that she will make it a Buckler for defence of her head, where she knows the least blow proves deadly; neither are they wanting in Stratagems. Quando, in respect of time 
〈◊〉.  it is wonderful to consider how the poor Silkworm, and the Mulberry bud come together. The Swallow, the Cuckoo, and other Summer Birds, if they come not at their just time; it is an Argument that some Storms and Winter cold are behind. Where these Birds should hide themselves; how they should continue without food, and where they should 
Ubi.  provide food at their coming; for it is certain the martin's bring into their Nest such worms, as no reasonable man scarce knows where to find the like. For the building of their Nests, that they should be able on the highest 
Situ●….  Trees, to lay as sure a foundation, as if they did build upon a Rock, that no man let him be never so skilful in Architecture, and use the best means and instruments he hath, his Rule, his Square, his Level, his Compass, yet he shall not be able to make the like Nest. And to conclude, whatsoever doth habitually concern the creatures; you shall find it so grounded in 
Habitus.  wisdom, and so supported with all several circumstances, that we can do no less than admire the goodness and power of their Maker; that such 
The infinite proofs of a Godhead.  unreasonable creatures in themselves, should notwithstanding order themselves, according to the rules of best reason. Thus every thing doth testify a God; and therefore you might fill up a book greater than the whole World with arguments and proofs of the Deity.  
Not to confound myself with generals, I will descend to particulars. 
A particular instance, for proof of the Deity.:  When we look upon the heavens, and see the Sun's continual motion for our service, when we ourselves are not the Authors thereof, nor yet those heavenly bodies, as wanting understanding, cannot direct their course, and know not the use of their own motions, doubtless we must conceive some higher agent, some intellective power, who both giving and knowing the influence and operation of the heavens; as likewise the use and necessities of this inferior World, did accordingly dispose and order these Actions, and that is God himself. And seeing that all things are carried, Certa lege, pulcherrimo ordine, by the Rule and Square of his providence, seeing all things were Created verbo virtutis suae, by the word of his mouth, for otherwise a world of ages would not have sufficed for the framing of this world: doubtless we must conceive, that in God there is an infinite wisdom, ●…joyned with infinite power; and this the best approved heathen 
God is iusivite.  Philosophers did acknowledge nothing can be hid from his wisdom; for there is nothing which his wisdom hath not contrived; nothing can resist his power, for there is nothing but only the effects of his power.  
But here if, I shall further demand what is an infinite? then we begin to discover our own weakness, Natura abhorret infinitum, we cannot 
We acknowledge an Infinite, yet we cannot conceive a●… Infinite.  possibly conceive that any thing should be infinite, and the reason is, because man's understanding is a kind of comprehension; and to comprehend that which is infinite without limits and bounds; and therefore is in itself incomprehensible, this implies a contradiction. And thus by the light of reason, we are brought to acknowledge God; this God to be infinite, and by the same light of reason we are taught, that we cannot possibly conceive an infinite. Now every thing in God being of like extent, that is, infinite; reason in the knowledge of God, must be taught in hurnility to prostrate herself, and not with blear eyes to behold the Sunshine; with waxen wings, to draw near a consuming fire, as it were again p●…esumptuously to taste of the Tree of knowledge.  
For your further satisfaction, let us consider other attributes of God, 
God must be Infinite.  every one of them hath this property, to be infinite; and even natural reason shall testify so much; for to be infinite, is to be without bounds, or limitations; and what should bond or limit God's nature, when as there is nothing but God, and the Creatures the effects of God's power?  
Thus God hath a most absolute freedom, & liberty of will; neither violence can enforce him, nor any necessity can be imposed upon him, only he is tied 
Without imperfection.  to the Laws of his own nature, which makes for his infinite excellency and perfection, for thereby he is made uncapable of any blemish or defect; thus being infinitely good, or Goodness itself, he cannot commit sin; being Justice itself, he can do no injury or wrong; being Truth itself, he cannot speak falsehood, there can be no contradiction in his words; he is a light without shadow, he neither hath, nor can any imperfection befall him.  
Since God is the Author of his own being, he must therefore have the 
God is of himself  best and most incomparable being, to which there can be no addition made; for his duration or continuance, both à parte ante, and à parte post, it is alike infinite, for it is from all eternity, and to all eternity, for the 
Eternity.  extent of his being, it is infinite, he is every where, and hath an unlimited Ubiquity, the whole world, and the heavens cannot contain him, 
Ubiqui y.  and the least▪ punctilio cannot exclude him: for his Wisdom, he is Omniscient, 
Omnis●…iency.  he knows all things, past, future, present, what is, or what can possibly be, without any discourse or reasoning, he sees them all in an instant, they are all present unto him.  
When his wisdom hath once laid the ground and platform (give me leave to speak of God after the manner of men, having the weakness of infirmity of man in myself, and speaking to men, who cannot otherwise conceive me) than the power of God puts all in execution, and this is infinite, and therefore Omnipotent, for he creates all things of nothing, 
Omnipotency.  à non-ente ad ens, there is an infinite distance, which requires an infinite power, and what can resist this power, when as there is nothing, but only the effects of his power? Things being once constituted, then succeeds Gods infinite providence, which implies his wisdom and power, 
Providence, Constancy.  together with the constancy of his will, for the preservation of that, which being founded with such excellent wisdom and power, cannot possibly be permitted to perish. And as there is such a constancy in his actions, so is there an Immutability in his nature, for having the best condition, 
Immutability.  if he should any way alter or change, it should be for the worse, and so to his detriment and loss, which his infinite wisdom and power could not permit: and upon all several occasions God is most abundantly provided, for having given unto men a liberty and freedom of will, making man according to his own image, and like unto himself, hereby man is enabled and made capable either to conform himself to God's law, or to transgress: and answerable thereunto, there is in God an infinite Justice, 
God's Justice.  to punish the offence of infinite malignity, being committed against an infinite Majesty; or otherwise there is in God an infinite Mercy, to 
Mercy.  accept and reward the poor weak endeavours of man, which are of no value in themselves: for alas, what can man do to deserve God's favour? when as he is nothing in himself, surely his works must needs be less than nothing, for if the substance or body be wanting, there cannot be so much as a shadow: Gods infinite mercy, and Christ's passion, as the means must make them acceptable, and crown them with an infinite bliss, both in respect of the object, which is God himself, as likewise in respect of continuance, which is for Eternity.  
Neither can God make any thing which shall be wholly independent 
As every thing was made, so it must depend upon God.  from himself, for this were to divest himself of his own power, and to resign it to the Creatures, and so to deprive himself, which God cannot do: for as man was created of nothing, so without a constant and continual support, he would in every moment fall unto nothing. As God is the first and sole Cause, so he is the continual and sole preserver of all; and though making man according to his own image, he hath given him a liberty of will, yet still God hath reserved to himself, not only the foresight and prescience, but when occasion serves, he hath a curb to bridle and order this liberty of will, as he shall see cause, and God's prescience imposeth no necessity upon the action, for as the Omnipotency of God creates all things out of nothing, so the Omnisciency of God may foresee and foreknow all things out of nothing, God's power and God's knowledge are of like extent and efficacy, and when no cause is determinated and ordered, yet God who seeth all things which are not, 
How causes may be free, yet the effects necessary.  as if they were, so he may foresee things which shall be, though the causes be free, and not determinated, for he sees things not only in their causes, but in the infinite light of his own Intellectuals; so that in respect of the causes (whereof alone we are to judge) the effects may be free & voluntary, though in respect of God's prescience (whereof we are not to judge) they may be necessary, and infallibly succeed. This I will illustrate by an example; He that stands on a high Mountain, and on either side sees passengers riding in the same rode-way, some forward, some backward, some towards each other, the passengers ride of themselves, and it lies in their power to go or not to go, but he that stands on the hill may know where and when they shall meet, and yet notwithstanding his foreknowledge, they meet very casually and voluntary: and thus may God's prescience stand with the freedom and liberty of man's actions.  
Hitherto I have made a high flight, and now me thinks I am like a 
Man's weakness.  man that is weary in holding up his head to look upon the Sun, and the heavens, and finding that his spirits are a little wasted with too much light, he retires home, and coming to his inner rooms, he finds them so dark, that he can see nothing, yet rests himself there for a time to recover his strength, whereby he might be the better enabled again to discern the Sun and the heavens: So give me leave, in stead of making further search into the Attributes of God, wherein I find my eyes dazzled, now to turn mine eyes inward, and to make a diligent search, what knowledge man hath of his own, in such things as merely concern himself, and how far his natural knowledge may transport him in the knowledge of God, and Religion, and how far we may presume upon our natural light, to discern a supernatural object, and things of another world, & of a higher condition.  
Our own reason informs us, that there is nothing in man that hath not 
Every thing in man is bounded.  bounds of Circumscription: Thus in our stature, Datur maximum & minimum, we cannot add to our own growth; thus in our senses, Excellens sensibile ●…orrumpit sensum, we cannot fasten our eyes on the Sun; thus in the strength of our limbs, we find in ourselves a definite and determinate power, that we cannot work beyond our ability; so is there a measure and stint of knowledge, that we cannot conceive beyond our limited capacity.  
This will better appear, if we consider the several degrees of understanding 
The difference of men n their intellectuals.  in man himself, how one man doth far exceed another in wit, capacity and apprehension. Thus we find that all wits are not fit for all studies, and all Sciences; he must have the light of great natural Intellectuals, who is fit to wade through the midnight of the Metaphysics, or to spy out the curious subtleties of School-learning; he must have engines in his brain who is fit for Mathematical studies, or Architecture; he must have a quick and nimble fancy, who aims to excel in Poetry or Rhetoric; he must have an exact memory, to compute the Concordancy of Times, to be a perfect Historian: So than it pleaseth God so to order the states of men, and the several gifts of nature, that some should become Teachers, others prove Scholars, and Proficients, as God shall give a blessing, and prosper their endeavours: And while they are learning, necessary it is that they should believe their Teachers. And is there such a difference of men between themselves, comparing one with another? then much more is there a far greater difference between God and man. Suppose I should compare God with man in other Attributes, and 
No comparison between God and man.  see the infinite difference, what is the strength of man but weakness, in respect of God's Omnipotency? what is the length of man's age, but less than a minute, in respect of God's eternity? what is the wealth of man, but beggary, in respect of God's treasures? Then what is the wit and understanding of man, but mere foolishness, in respect of God's wisdom?  
But that we may lay a deeper foundation, lest natural reason might 
Man's natural Reason is bounded within the natural world.  presume too far, she must first be taught to humble herself; I would then first ask, what is the object of natural reason? surely I will extend the object as far as possibly I can, I will give her the uttermost due, and therefore I do acknowledge the object of natural reason to be the natural world; for upon the same grounds and principles whereof the world doth subsist, Reason doth likewise guide herself by way of direction: but man sees the bounds of the natural world, the material heavens, which encompass and hedge in the world, as a Circumference to the Centre or Circle: Then surely he must see the bounds of his natural Reason, beyond which he cannot extend his natural knowledge, which is very fitly set forth by the form and fashion of man's head or scull, which is somewhat circular, and not unlike the Globe of the world, all his brains are within the scull, and what is without, is no part of man: So what is within the cavity of the Globe of the world, may be partly involved and laid up in man's brain, as it were written in Characters; but what is without the convexity of this Globe, it cannot enter into man's brain.  
Thus every faculty hath his object, and this must be adaequatum every 
The object & faculty must be proportionable.  way answerable and proportionable to the faculty, and what exceeds this object, comes not within the sphere of that faculty, as the eye cannot hear, the ear cannot smell, the hand cannot taste; for every faculty hath as her own proper organs and instruments, so her own proper bounds.  
And lest Reason should be presumptuous, and being only natural, should rashly adventure to leap into the supernatural world, or out of infidelity should utterly deny, what is above her reach and apprehension; I must lay open her weakness, and see how far she is wounded even in her own naturals, that she may be well ashamed of herself, if being so ignorant at home, and in things which concern her, yet she must presume to comprehend mysteries of another world, which so far exceed her reach and apprehension.  
See then our defects in natural knowledge, not only in the motion 
Our natural ignorance in natural things.  of the heavens, the insensible Influences, the miraculous Meteors, but come we to the meanest Creatures, and to speak of them in general: The Philosophers will tell you, that the forms of things are utterly unknown; whence the Logicians conclude, That we cannot assign the proper differences, and consequently both of them fail in their definitions, and content themselves only with bare descriptions, and outward properties: And therein we are so far from attaining any perfection, that every day new qualities are discovered. And thus far I tax the greatest Philosophers in the world; Hypocrates who knew as much as any man did living in his time, begins his book with excusing his ignorance, Ars longa est, & vita brevis. Alas, what shall we say of the ordinary sort of men, when great Clerks after much study, night-watching, and labours, think it a great perfection, if they can but discern their own ignorance. I remember when I was a young Scholar in Cambridge, sometimes for our own health and recreation, taking the fresh air in the fields, we would look for Herbs and Simples, but for the virtues and operations of them, alas, alas, ou●… Her alists were wonderfully defective: At the same time, to try conclusions, we would find out a Birds nest, and when the Hen had laid her full number of eggs, and began to sit, every third day we would open an egg, to see the manner and degrees of Conception; it was the white of the egg which made the skin, the bones, the feathers, the beak, while the yolk was reserved for the more inward and vital parts; and truly, we could but admire God's workmanship and wonders in the course of nature, and thence we did conclude, that if there were such ignorance in natural things, it could not seem strange if we proved stark blind in supernaturals.  
Thus far we have taught the natural man his ignorance in natural 
The same method in naturals as in supernaturals.  things, and until he can acquit himself therein, it were a strange presumption to trust to his own skill in supernaturals. Now God observes the same method and rule for our learning and instruction, both in things natural and supernatural; and that is, that first we must begin with belief: thus it is necessary that the scholar should first believe his Schoolmaster, and he that is simplest and weakest in apprehension, out of a trust reposed in others, doth naturally submit his own opinion to the better judgement of others. Thus the poor silly child, who understands not the reason of his father's counsel, yet he believes him, and follows his counsel. Thus the poor Country Husbandman or Ploughman, though he knows not the reasons of State, nor the secret Counsels of his governors, yet he believes them, and yields his obedience accordingly: and if this course be taken in temporal things, why not much more in spiritual? wherein first God requires faith, which by degrees is more and more enlightened, until at length it comes to the beatifical vision, and then no longer faith of things unseen, but an actual vision, and a real possession.  
And herein see the goodness of God, that man finding the miseries of 
Man's natural knowledge discerns a supernatural world.  this world, should at length by experience dislike his own estate, and loathing the fond carnal pleasures, should be ambitious to attain a better condition, and to this end God hath added to his natural reason, some spark or thirst of knowledge, more than natural: for seeing the heavens, which are the bounds of nature, he conceives that above these heavens there must needs be some more excellent and supernatural world, Regio superior incognita, a place not yet discovered, wherein notwithstanding he desires to make a plantation, for he concludes in Reason, and by the rule of Architecture, that the Roof is the fairest and beautifullest thing in building, as being most in sight, the pavement and groundsel is the meanest and basest, as being to be trodden on, therefore the material heavens which are the roof of this inferior world, they are the fairest thing in nature, beset and embroidered with most rich and costly Jewels, the Sun, the Moon, and the Stars, yet are these heavens nothing but the pavement and groundsel of the superior world, where the inhabitants do tread and trample them under their feet, and over our heads, and therefore are the meanest things in that superior world. And as in dignity and worth, so likewise in quantity, for the whole earth is in effect an indivisible point, and carries no sensible quantity in respect of the heavens, 
A supernatural light must fully discover a supernatural world.  which plainly appears by many Astronomical demonstrations: Then what inconvenience is it, that there should be such a disproportion in the knowledge of these two worlds? for the supernatural world must needs have a supernatural light, for nothing can be known or acted without means, and the means must be of like condition and nature with the end; as here below we see the Sun and the Stars only by their own light, so is it much more necessary that we should know nothing above the heavens, but by a revealed light, answerable and agreeable, and of the same nature and condition with that superior world. Thus natural Reason, by the force and strength of natural Reason, is brought to acknowledge the use and necessity of grace to sanctify and enlighten our natural blindness and ignorance. And if the difference be such for the beauty and quantity between the two worlds, natural and supernatural, then surely there must be as great a disproportion in the knowledge of these two several worlds: for to understand the supernatural world, needs there must be some supernatural light, for nothing can be known without means, and the means must ever be of like condition and nature with the end; as here below we see the Sun and the Stars, not by Candle-light or Torch light, but by their own light; and the natural eye is not capable of that supernatural light, neither yet can reason, for want of means to discourse, come to any supernatural knowledge; yet God, for the satisfaction of reason, hath ingraffed in man wonder, astonishment, admiration, whereby man may see his own blindness, and not oppose the truth of things, which are above his reach and apprehension. 
Man 〈◊〉 naturally an ambition above n●…e.   
Thus for the knowledge and attaining of the supernatural world, there must be a supernatural light, and in man there are some aspiring thoughts, some ambitious desires, that naturally he aims at things higher than nature, wherein appears the great mercy of God, that as the tasting of the T●…ee of Knowledge, was the first sin which proceeded from curiosity; so God in his mercy is pleased to sanctify man's curiosity, that being kept within due bounds and limits, it proves to be the first step or degree to bring man unto God; for now he is curious to know things of a better world, and takes this world but for a transitory passage, tending and ending in death and destruction.  
Thus far we have brought the natural man to believe, that seeing the 
Admi●…ation is a kind: of natural faith.  bounds of the natural world, he is apt to confess, that above the heavens there is a supernatural world, for knowledge whereof there must be a supernatural light; for procuring whereof, he finds naturally in himself wonder, astonishment, and admiration, and needs there must be some proper object answerable thereunto. And here God, like an excellent workman or planter, doth ingraff and inoculate a Sciens, giving man grace and faith to believe, and together revealing a knowledge, which could not be collected by any natural inquisition; & then God for his greater honour that it might appear he had made an absolute conquest of man, according to the military fashion, he sets up his Standard in the principal part of man, even in the Understanding of man, that as in his Law he requires 
The understanding must obey in believing, as the will in performing.  obedience contrary to the natural lusts of flesh and blood, and man's own violent passions: So he requires submission of his understanding, to believe what is above the reach and comprehension of reason; and therein together he gives him this assurance, that as for the instant he gives him an earnest or taste of things, so in due time, he shall impart the full and real possession. And thus whereas I did compare the Circumference of the heavens to bounds and limits, to hedge in this natural world, 〈◊〉 thinks I have opened a gap, to let down the mysteries of the superior world: And whereas I compared man's Head or Skull to the Globe of the world, me thinks I have opened the future's or seams, to let in the gracious influence of God's spirit, to sanctify and illuminate man's natural reason, to cleanse and defecate all his carnal corruptions.  
And now give me leave to return to my former subject, wherein I did 
A repe●…ition what hath been proved.  use one argument to prove the Deity, and that was the whole Universe: and the argument is yet of a larger extent, than the whole Universe, for that things seen and unseen, do point out the Deity, things past, present, future, all join in the same testimony. I did likewise prove, that this God can be but one, because he is infinite, and there cannot be two Infinites, for than they would bond and limit each other, and then neither of them should be infinite. I showed likewise, that what is Infinite must be incomprehensible, because having no limits or bounds, it is therefore incomprehensible as in itself, so to man's knowledge. I did then make a digression, to view man's natural knowledge, how mean it was in natural things, and wholly defective in supernaturals, and what degrees were observed in his preparation to grace, and by a dislike of his present state, what hopes and ambition he had to aspire to a better condition. I did likewise insist in many Attributes of God, and I proved that they were all incomprehensible. Now seeing those Attr●…butes are somewhat better known unto us, than the Persons in the Deity, I will therefore use those Attributes as arguments and proofs to introduce the blessed Trinity.  
I have formerly proved, that Reason doth acknowledge in God many 
It is a greater wonder that Accidences should become Substances in God, than that one Substance should become Persons.  Attributes, as Providence, Power, Justice, Mercy, etc. for these do all demonstratively appear in their several effects, and from these Attributes I will draw some arguments to prove the Persons in the Deity. Though there are Attributes which to us may seem Accidences, for so they are in man, as Power, Justice, Mercy etc. yet Reason assureth us, that there is no Accident in God, there is nothing in God, but God; to admit a composition in God, were to detract from his Integrity, and from his Eternity, for every thing must first subsist in itself, before it can come to composition. Thus than the Attributes of God are Substances, and what is more, they are God himself: and thus God is not so properly Good and Just, as Goodness, and Justice itself; Goodness in abstract, for God is the Fountain of his own being, and therefore must have the best being, and cannot admit Accidences, which are inferior to Substances: So that what is in God, must be a Substance; yet Reason cannot possibly conceive, how that which is a quality in man, should be a Substance in God, and I pray is there so great a difficulty in acknowledging persons in the Deity? seems it not a far greater inconveniency, that Accidences contrary to their own nature should be made Substances, then that a Substance agreeable to nature should become Persons? In the first there is an opposition and difference of nature, in the second there is only a difference of number. Now as is the opposition and difference less, so is the inconvenience less, in being, and in our understanding, give me leave to speak according to the weakness and capacity of man.  
Secondly, how the Attributes do agree in the Godhead, though many 
It is a greater wonder that all God's Attributes should be but one Attribute, than that one Substance should be three Persons.  and several Attributes, which I have already proved, yet being all Infinite, and there being but one Infinite, (for if we should admit two Infinites, they would bond and limit each other, and so neither of them should be Infinite) therefore all these several Attributes of God, can be and are indeed but one and the same infinite Attribute. Thus the Wisdom of God is his Power, the Power of God is his Eternity, the Eternity of God is his Ubiquity. These and all other his Attributes, are indeed but one and the same Attribute, Deus est actus purus, he consists of no Heterogeneal parts: This Reason acknowledgeth, and the same Reason acknowledgeth this to be Incomprehensible; and I pray is there any greater difficulty in believing the Three Persons in one Deity, and the Deity to be equally competent to the Three Persons?  
Thirdly, there are some Attributes in God, which seem to detract from 
That God's Justice should be his Me●…cy, is as strange as the Godhead should be three Persons.  each other, as the Justice and Mercy of God, for Justice implies rigour and severity, Mercy abates the rigour of Justice, and adds compassion and pity: so they seem to stand in opposition to each other, and not to be reconciled without a contradiction, and surely the truth of God's nature cannot admit a contradiction; yet notwithstanding we must say and believe, there is in God an infinite Justice, and an infinite Mercy, yea more, that they are but one and the same faculty, for his Mercy is his Justice, and his Justice is his Mercy; and I pray is there any greater d●…fficulty in believing the Three Persons in one Deity, between whom there is no seeming Contrariety (as there is between Justice and Mercy) then to believe so many Attributes, and those to have several objects, and to appear in their various and several forms, yet all these Attributes to be but one and the same, this we must yield by necessary demonstrations in Philosophy; and if those very Attributes of God, whereof the light 
God's Attributes as wonderful as the Persons.  of Reason informs us, we cannot apprehend: Can it seem strange if in those mysteries which we only receive by revelation, such as are of like condition with the Attributes of the Deity, and do equally, or rather more inwardly, touch the nature and essence of the Deity, we be found alike purblind, and cannot discern them. In a word, I do here challenge the whole world, all the Philosophers, and all the Socinians, let any man undertake to discover any one Attribute of God, and I will with as great ease and facility discover the Trinity.  
Give me leave sometimes to recall myself, lest I might lose myself in 
A brief of what hath been proved.  these dark mists of Divine Mysteries: I have proved a God, and but one God, and that this one God is every way Infinite, and therefore Incomprehensible: I have proved all the several Attributes of God, as Wisdom, Power, etc. that they are all Substances, which notwithstanding in the Creatures are but Accidences: I have proved that all the several Attributes they are but one and the same, for there cannot be several Infinites, for than they would bond and limit each other: I have proved that some Attributes, according to man's apprehension, seem to oppose each other, as Mercy detracts from Justice, yet that they are but one and the same Attribute in God: And now I conclude, That all these being duly considered, they do as far exceed man's natural Reason, as doth the great and ineffable Mystery of the most holy, blessed, and undivided Trinity.  
I never name God's Mercy, but my heart danceth for joy, and then I 
A digression upon the Mercy of God.  begin to lay hold on it, and to fasten on it, and I cannot so cursorily pass over it. I would here by way of objection ask, How can all the Attributes of God be infinite, when as Scripture seems to enlarge God's Mercy for every thing must do, and consequently hath knowledge, according to his own nature, whether spiritual, or corporeal: and certainly the inhabitants of one World, cannot conceive the state and condition of another World, the Angels would be as ignorant of this corporeal World, as we are of their spiritual, unless it be revealed alike to both. Suppose then that I should elevate my reason above the course of this our present nature; and that I had conference with an Angel upon my relation, certainly the Angel not having any other knowledge of the inferior World infused from God, but judging of things according to his own spiritual 
A conference with an Angel.  condition, he would say it were more impossible, that one individuum or Person should subsist of different natures, matter and form, than that one nature should subsist of different Persons. The Angel would think it a far greater inconvenience, that one nature not able to preserve itself, yet should be able to communicate her nature to another: that is, to be generative in her own kind (for so the Angels are not) as that one eternal nature should be alike, and equally communicated to three Persons; or if I should inform the Angels, that one grain of Corn, when it is dissolved, 
The Angels wonder at natural things.  and seems to be rotten in the Earth, yet than it should send down a Root, send up a Blade, and so come with an increase; and happily bring twenty grains for one, this would seem more strange to an Angel, than that one infinite nature should be alike, and equally imparted to three Persons. This I write only by way of supposition, for I doubt not, but the Angels by their spiritual condition, and by their daily assistance, and Beatifical Vision, have a far greater knowledge revealed unto them▪ both of the state of the natural world, as likewise of the most blessed Trinity, than we have, being only in Statu viae, having now but an earnest of what we shall hereafter receive in greater measure.  
From conferring with an Angel (which many others have done) I 
A conference with an infant in the womb.  will now descend to a conference, which may seem much stranger then that of the Angel; for it is with an infant in the womb, who hath a reasonable Soul, and wants only ●…it Organs, and a right disposition for the practice and exercise thereof, as Saint John Baptist did spring in the womb upon the approach of our Saviour, wherein he did express both reason and Religion; yet this is not ordinary; but suppose an infant had the right use of understanding, I would tell him, that he should no longer lie crouching, and sleeping in the womb; but he should come abroad, and prove a day-labourer, and get his living in the sweat of his brows; that there should be no further use of the Navel, but his mouth should be his taster, and his Teeth should be grinders, that he should be no longer silent, but should go to School, and learn a language, these things would seem as strange, and as incredible to the infant, (for want of experience and due information) as now they seem frequent, usual and ordinary to us; for every thing hath knowledge according to his present condition; and therefore no marvel, if the natural man cannot understand the things of the Spirit of God.  
Thus it plainly appears by the Angels, by the Infant, that there is a 
The wonders in nature.  great difficulty in conceiving things of an other nature, but to instance in our own nature. Suppose I should ask of the greatest Doctors, and Philosophers the reason and cause, why the Adamant should draw up Iron, and turn itself to the North; or how should the Moon, which is not able to turn a little stick, yet should be able to turn the whole Ocean; o●… take the late invention, The unguentum Armarium, by ano●…nting the weapon to cure the wound, who can imagine the cause thereof? Thus how many things are we bound to believe, whereof we cannot understand the manner and means? And therefore if in very natural things it is very necessary▪ there should be a faith and belief, some reposing trust in others, in regard that all are not of a like apprehension, much mo●…e in things, which are not within the compass of this natural world, and therefore fall not within the compass of man's natural reason. But there is as great a distance between them, as is between Heaven and Earth.  
And all Creatures, even Angels themselves in respect of God, there 
The creatures are nothing in comparison with God.  is as great a difference between them in knowledge as is in being; or if you will have me to express it further, there is as much difference between them, as is between finite and infinite, between the most excellent being, and no being; between something and nothing; for so all creatures are both in themselves, for what they have of themselves, and in comparison with God.  
Here then at length, I come to the greatest difficulty, Why should 
God's understanding and will produce Persons.  there not be the like operations upon the Godhead from his other attributes, as there is from the understanding, and from the will? for the understanding begets verbum a word; and from both proceeds Amor, which is the action of the Will; and here are three distinct Persons, which cannot be said of the rest of God's attributes. Surely the answer is very plain▪ because the understanding, and the will of God, they look ad intra, they reflect upon the Deity itself; for thus God is the object of his own understanding, he understanding himself, doth thereby enjoy most infinite happiness; he is likewise the object of his own will, or his love, for knowing himself to be infinitely good, he must therefore love himself infinitely, and is therefore necessarily, the final end of all. So that all are referred unto God; but for the other attributes of God, they look [ad extra] upon the creatures; and therefore it is only proper to the understanding, and the will of God that only from them there should be a generation of the Son, and a procession of the Spirit; and so a difference of Pe●…sons.  
Some do here object against some terms, which as they say, are not to 
The authors private op●…nion.  be found in Scripture, but are only imposed by the Church; and that is the word Trinity; and the word Persons; and that in a mystery of this infinite high nature, there should be no addition of man's wit and invention, but we should tie ourselves most strictly to the terms of Scripture, seeing this mystery so infinitely exceeds man's understanding. To whom I return this answer. Do ye think that what the Church shall determine in this and other mysteries, that it proceeds from the wit and invention of man? do you ascribe no more to the cloven tongues, that fell upon the 
The determinations or traditions of the Church, are more than human.  Apostles, whereby they were replenished with God's Spirit? and which Spirit they did confer upon others, by imposition of hands, by election, or succession; and do you style all this, by the wit and invention of man? when I consider the determinations of the Church, their form of divine Service, their Canons, their Discipline, their religious Orders; God knows, I do verily believe, that I do see more in them, than the wit and invention of man; and I think them to be the immediate dictates, and directions of God's Spirit.  
But call them what you will, for these words of Persons and Trinity, 
The Church in effect, doth translate.  truly I conceive them to be nothing, but the translation of Scripture; and I hope you will think translations very necessary; for the Evangelists, and the Apostles use the translations of the Septuagints, in their quotations of the old Testament; if then Christ shall prescribe the form of our Baptism to be, in the name of the Father, and of the Son, and of the holy Ghost; and that we know there are no Accidences in God, but all are Substances [and distinct Substances] surely I know not by what other term I should call Substances, and distinct Substances, but by the name of Persons; and if these three Persons be one God, and so the Scripture styles them, The word was with God, and God was the word; surely I know not with what other words to express it, but by the name of Trinity or triunity. So likewise those words of Schoolmen, Deus intelligendo seipsum genuit verbum, are not these words taken out of Scripture, hodie genui te, and thence they infer, verbum in intellectu? Thus without the determinations of the Church, and unless due respect and reverence be given to the Church, no Religion can subsist, but will instantly fall to confusion.  
Thus as our understanding begets a word; and there is a mutual love, 
The personality in the Godhead.  and correspondency between this understanding and this word, so if God be said to beget a Son, or a Word, in a spiritual manner in his understanding, and that from both proceeds the holy Ghost, the Church must then necessarily conclude, that they are several and distinct Persons, not that we should conceive them to be like the Persons of men, with circumscription of time and of place, in various and different forms; but to be divine Persons, all alike partaking of one infinite nature; and what God hath revealed, what the Church hath explicated, that we believe; desiring the same God, by the enlightening of his Spirit, to engender faith in our hearts, to strengthen and increase it; and what God hath reserved only for his own knowledge, that not curiously to pry into, but content ourselves with such a measure and proportion of knowledge, as he hath been pleased to impart: remembering that the first Sin which gave occasion to all the mischiefs and miseries which have befallen us, it was the tasting of the Tree of knowledge, whereby in stead of that great light, which we aimed at, whereby we should have knowledge like God, indeed we had our eyes opened, but it was to see and feel our own nakedness, to our own confusion.  
Yet to give some little information, I will only make this instance, If I 
How the Persons are d●…stinct.  should take out of a River several Cups full of water; I would ask what difference there were in these waters? Surely none would appear in the nature, but as they are distinct in several Cups or Vessels, which give them several forms, and several dimensions: and thus it is in all homogeneal bodies; suppose I should insist in spiritual qualities, as in Light, certainly the difference would be less; what than if I should insist in spiris themselves? which are not capable of dimensions, yet still in respect of the finitness of their nature, there would be some difference: but if I should ascend to an infinite nature, than there would be no difference in respect of the nature▪ ye●… a difference there would be in respect of their different manner of subsisting, as by generation, procession, etc. Yet here we must take heed of curiosity, and know the weakness of man's understanding, that we cannot speak of God, but after the manner of men: and it is most probable, that God should commit his secrets to the care and custody of his Church, which may put them into such form and fashion of speech, as may best beseem them, rather than that particular spirits, who are so apt to be misled with errors, even in things of least moment, should be left to their own inventions and expressions in the highest mysteries.  
But how should the whole Deity be in every Person? is it not true in all 
The Godhead being spiritual and infinite, is imparted without loss.  Homogeneal bodies? Suppose the elements that where they are, they are totally, they carry their whole nature about them: but this truth more especially appears in spirits; for there is nothing so common and trivial in Schools, as this known principle, Anima ubi est tota est tota in toto & tota in qualibet parte totius. But if this Deity be wholly imparted, yet then how should it still remain whole and entire? is it not proper to all spiritual qualities, as Light, Knowledge, and the like, that they should be communicated, without any loss, or diminution of themselves? Here then at length consists the whole difficulty, that the nature being imparted, there should be no difference in number, reason seeing the difficulty, sees likewise the reason of the difficulty, for her own further satisfaction; for this in the creatures proceeds from the bounded, finite, and limited nature of the creatures, which must be circumscribed both with time, and with place, and so make a difference in the number; but if you will suppose this nature to be infinite, as is the Deity, then would it admit no difference, as not in nature, so not in number.  
What I have hitherto written, hath been according to the opinion of 
Proofs of the Trinity in nature.  our best, and most ●…earned Divines, together with the acknowledgement of the whole Catholic Church, to which I do believe a man may very safely subscribe; for whatsoever is there related, as it is grounded in Scripture, so it is strengthened, and fortified with the Bulwark; of natural Reason and Philosophy; and against which, the most wicked Socinian shall never be able to oppose. Hereunto, as an addition give me leave to relate my own private opinion, which I hope may be without offence, either to God or man, for that it proceeds not out of any vain presumption; neither doth it any way derogate from the truth: but whether it ariseth from a strong apprehension, and from a mind, that is totally possessed with the love of truth, and admiration of this great and ineffable mystery, that I leave to better judgements.  
The first is, that I do believe, and am confident, that this mystery of 
The Author's private opinion.  the most blessed Trinity doth together, and as well as all the rest of God's attributes, appear, and is plainly made manifest in the works of nature; and in the framing of this created, visible, corporeal world. My reasons, and arguments briefly are these. First, see in the framing of the creatures, what footsteps there are of the Trinity; which may in some measure, point out a Triun-efficient cause: take nature in her first ground and foundation, are there not three distinct principles, the Matter, the Form, the sympathy, and agreement between both? see how these principles are knit and united together; the Matter, tamquam matrix & commune seminarium; the Form, edu●…itur ex materia; the sympathy, and agreement, indifferently arising from both. Or if you take the Elixir of bodies, have not the Chemists found out that all bodies consist of Sal, Sulphur, Mercury? Thus far it is in the constitution of things, take then the propagation of the kind; do not the Male and Female agreeing in nature, but differing in sex, number, and person, bring forth an issue?  
I will leave curious subtleties in Philosophy, and descend to the gross, 
Footsteps ' of the Trinity.  and terrestrial substances; wherein you shall likewise observe some obscure shadow of a Trinity; Do not all bodies consist of three dimensions, Longitude, Latitude, and Profundity? and these necessarily, and inseparably knit and united together? do not all qualities admit of three degrees of Comparison? is not the most perfect number the number of Three? which I think was the occasion, that Aristotle could say, In numero ternario perfecto colitur Deus. A strange speech for a Heathen man! whether he spoke it casually, or blindly of himself, or whether by an elevated understanding, he was carried in an ecstasy or trance; or rather, as I suppose guided by a divine providence, being the King of Philosophers, among the Heathen; like Caiaphas at the Death and Passion of Christ, God put into his mouth words, which he himself understood not, as it were to give a true testimony to succeeding ages, for the conversion of the Heathen.  
No perfection ought to be denied to the Deity, suppose that all things 
Reasons in nature to prove the Trinity.  were good in their own kind, in the root and foundation of nature, according to Gods own approbation, Et vidit deus & erant omnia valde bona, yet are there several and different perfections: as first, in respect of quantity, there is one perfection of an unity, an other of a number; let the number appear in the Persons, the unity in the Godhead: so secondly, in qualities they are good in themselves, good in diffusion, Bonum est maximè diffusivum sui ipsius, what is finitely good, doth finitely communicate itself, therefore that which is infinitely good, must infinitely communicate itself, within itself, to the Persons in the Deity. Thirdly, in relations there is a paternal, there is a filial relation, both perfections must appear in the Deity. Fourthly in Actions it is the highest perfection of the Creature, Generare sibi simile, and therefore not to be denied to the Deity; yet being impossible to produce many several infinite natures; therefore different Persons do appear in one and the same infinite nature; for it is as proper for God to be perfect, as it is to the Creatures to be imperfect; let all perfection be elevated to the Deity, while the imperfection like dross falls upon the Creatures: man himself though fruitful in his own kind, yet corruptible in his own kind; the Angels though beautiful and incorruptible, yet fruitless, and barren like Rachel; but with God in respect of himself there is a generation, without any corruption or diminution; as in respect of his works, there is a creation without any change in his nature. Fifthly, God made man according to his own Image, and likeness, and then God spoke of Adam, Non est bonum hominem esse solum, it is not good for man to be alone, let us make him a helper like unto himself. If then man be like unto God, why may not he reflect upon God? and say unto God, Non est bonum Deum esse solum, it is not good for God to be alone: we will therefore in all humility prostrate ourselves; and with boldness and confidence adore three Persons in one Deity; for the greatest comfort which a man hath in this world, it is in a sweet society, therefore God enjoying infinite happiness, he must have Consortium aequalium, a sweet society; there must be several persons in one Deity.  
I come now to my second position, which God knows as it proceeds 
God's prerogative may be examined.  from no ill intention, so I hope through his Mercy, I may deliver my poor opinion without offence: I confess that Supreme Magistrates are very tender of their prerogative, as without which they cannot support their government; and therefore they seldom name it, but with this addition and Parenthesis, Quam argui nolumus, so jealous they are of themselves, and of their own power: but surely with God it is otherwise, for he is able, as he made the world of nothing, so with the least word of his mouth, to reduce it again to nothing, and thereby upon every occasion to vindicate his own Authority.  
Here than I will first inform you, That it is necessary that every act which God doth, it should partake of God, and what is contrary to God's nature, it is without the compass of God's power; God can do no injustice, being Justice itself; God cannot speak an untruth, being Truth itself; or commit any sin, being Goodness itself. 2dly, God can do nothing to the prejudice or disparagement of himself, as to make any thing independent from himself, but it is necessary, as it was made of nothing, so it must be continually supported from falling to nothing, to which of itself, being left to itself, it would instantly fall. 3dly, God can do nothing according to the uttermost extent of his Power; the Reason is, because his Power hath no uttermost extent, but is every way Infinite: So when he hath made the most excellent Creature, (in respect of such as are now in being,) yet still he is able to create a more excellent: and as in every creature God doth imprint a Character of himself, whereby it speaks the 
A resemblance of the blessed Trinity must appear in every creature.  praise of the Maker: so my second position is this, That as there is not any creature, wherein at this time the footstep and impression of the blessed Trinity doth not appear, as I have already proved; so I doubt whether God can make any creature, wherein the stamp or mark of the blessed Trinity shall not be imprinted. My reason is, that God alone is Actus purus & simplicissimus, nothing but pure form, a light without shadow, or an absolute perfection, without blemish or spot; but whatsoever is besides God, is was created by God of nothing, and therefore in respect of this nothing from whence it arose, it must have in itself quiddam potentiale, something defective and imperfect, that being made of nothing, it is apt of itself, being left to itself, to return again to nothing: So than it must consist ex actu & potentia, and there must be vinculum or ligamen to knit or unite together this Actum and Potentiam. So here is some resemblance of the blessed Trinity, in effect, those three first Principles, whereof every thing doth subsist, and which are so much insisted upon in Philosophy. And here you see that the blessed Trinity doth necessarily appear in the works of God, as well as the rest of his Attributes.  
More particularly if it be lawful to make comparison between small things and great, wherein I do the rather presume, because I know my intention to be harmless and innocent, and I serve a merciful God, who is apt to forgive sins, especially such as proceed out of ignorance, I would 
The knowledge and love of man, what events it works.  take notice how far forth this Mystery of the Trinity is shadowed forth in the knowledge & affections of man himself. It is the counsel of the wisest Philosopher, Nosce teipsum, Know thyself; thou mayest make better use of the knowledge of thyself, for the direction of thyself, to thine own happiness, then of any other foreign or outward knowledge: so for the love of thyself, it is imprinted in thy heart, that man should love himself above all others, Proximus ipse mihi, and all his actions tend, and are directed accordingly: which may a little, if not point out, yet resemble the operations, which the knowledge, and love of God do cause in the blessed Deity; and therefore if we were to prefer some of God's Attributes above others, natural Reason would say, that his Understanding and his Will did excel all the rest of his Attributes (as they the most active and eminent qualities in every spirit) for first, our Understanding must direct us, and then our Will must execute; so in God they are the most eminent of all his Attributes, for God himself is the object of his own Understanding, and his own Will, and so he is not of the rest of his Attributes, for he is not the object of his own Power, nor of his Justice, nor of his Mercy, but only of his Understanding, and of his Will, and these being operative, and producing some fruits (as all the rest of God's Attributes have their proper effects) needs they must produce wonders in the Godhead, to the astonishment and admiration of Reason.  
Consider how the strong apprehension and longing of a woman in the 
The longing of women.  time of her child-bearing, makes an impression sometimes in the mother, but most commonly in the infant, to the astonishment of Philosophy, when the Physicians with their Dissections and Anatomies, can neither show the means▪ nor the manner, but profess their own ignorance.  
And as the Understanding works such effects, so in the next place consider the nature of our humane love, which of all other passions is the strongest, and doth most firmly and inseparably unite, and therefore 
Two persons become one.  makes two persons, man and wife, in the eye of the Law, to be reputed but as one person: and this is much more strange, that two persons having two natures, and differing in Sex, should be but one person▪ then that one nature should be in several persons; yet so the wisdom of the Law esteems them, and it were high presumption in any man, to question their wisdom. Man's understanding and man's love, have such operations in mankind (and no other faculties in man have the like.) Thus in the Schools it is said, Intellectus fit quod intelligit, The understanding doth work upon itself; and for our love, Amor unionem, Love hath ever that property and appetite, as to desire an union: how the poor mother hugs the child in her arms, takes it into her bosom, and with all her might and power would fain incorporate the child into herself! and if such be the effects of our understanding and our love, then what may we conceive of the understanding and love of God?  
But contraries do sometimes best appear by contraries, and therefore to 
The understanding and love are causes as of union so of distraction.  know the strength and efficacy of the understanding and love in man, consider them in their defects and abuse, and in the heavy judgements which sometimes befall them; for all fits of Madness, when men are distracted and out of their wits, most commonly they arise either from the understanding, when with night-watching and studies they distemper themselves, and so with strong impressions of melancholy, have not the right use of their wits; or otherwise when with outrageous lusts, in the strength and vehemency of their love-passions they do impart themselves, and then rest in their rage and their fury besides themselves.  
God grant that I do not offend in making any Comparison to that which is incomparable, the Mystery of all mysteries, the Secret of all secrets, and is ineffable, not to be understood by Men or Angels; yet seeing God hath in part revealed it, I thought fit, with all humility and submission, prostrating myself at the footstool of God's Throne, to express it, according to the Tenants of Gods Catholic Church, for the enlightening, strengthening, and confirmation of our faith.  
I will now at length give this admonition to the Socinian, who professeth to believe no more of God, than his own Reason shall teach him; and Reason, we know, depends upon the information of sense; 
How 〈◊〉 the 〈◊〉 of the 〈◊〉 extends.  and he might as well say, that what he hath not seen, he will not believe, so that his infidelity might as well extend itself to the sensible world. Thus he should not believe all those delicious and beautiful fruits which the Eastern Country affords, nor should he believe those great Whales and Monsters of the Sea, whereof he hath not been an eye-witness; nor should he believe the former Ages of the world, nor take any thing upon the relation of others, much less should he believe a spiritual world, which is of another nature and condition; nor should he believe the Influences of the heavens, which exceed his Reason, for they are not sensible; nor should he believe the working of God's Spirit, and that his prayers should be of any efficacy or power. And thus he utterly overthrows all Faith and Religion, and so in effect is a professed Atheist, only he would cover it with a cloak and pretence of natural Reason, pretending some great skill and knowledge in Philosophy, which I know to be very little, very little indeed: and were my age fit for an encounter, I would question their skill in Philosophy, as here I will give you a little taste thereof.  
And first, see and consider the great difference and opposition between 
The an●…pathy between the Author and the Socinians.  us; The Socinian professeth, that he doth not believe the Mysteries in Religion, because he cannot understand them in Reason; and I profess the contrary, that I do believe the Mysteries in Religion revealed, and much the rather, because the Socinian cannot understand them in Reason, Nollem ego in Deum quem tu comprehenderes, That God whom thou art able to comprehend, shall never be my God; I will not vouchsafe to serve such a God, I scorn to worship such a God, I renounce such a God, for he is too like thyself to be the true God. This I am taught in Philosophy, and even by the strength of Reason, that God is Infinite, and every way Incomprehensible. And this I have learned of the Heathen, who did erect an Altar ignoto Deo, to the unknown God, or to the incomprehensible God. Surely there is a greater difference between the true God and man, then that we should make God of like nature and condition with ourselves, as that we should think ourselves to be able to comprehend him.  
Before I proclaim war, I have ever thought it a necessary point of Charity, first to try how far forth the difference may be reconciled, and so to go hand in hand as far as Honesty and Truth will permit us; and when as once we become irreconcilable, then to make an utter separation, and every man to stand on his own guard. That I may then deliver my opinion concerning natural Reason, how far she is to be admitted in Religion; I do not commend credulity, nor would I have a man apt to believe, but upon good grounds: Memento diffidere is the first Rule in Policy, though I confess, as Mysteries are above Reason, and that I would have Reason to know her distance, and not to encroach too far, yet would I have Reason to have full satisfaction, for it is the guide which God hath given to man for his direction, not only in Humane and Civil things, but even a little to prepare and direct him in his way to salvation, and to make him capable of Religion (whereof the brute beasts are not:) and though Religion be as far above Reason, as the Heavens are above the Earth, yet is she no way contrary to Reason, but serves to enlighten, and to sanctify 
The excellent use of reason in Religion.  Reason, and to confirm Reason in her own Principles and grounds, as the Heavens add beauty and perfection to the Earth: for neither Jewels nor beautiful flowers, can be discerned, or appear glorious, without the light of the heavens. Thus for all the Moral Law, which is a great part of Religion, Reason serves as an excellent Gloss, or a Commentary, for the Exposition. Thus Reason being sanctified, having a tincture of grace, serves to draw excellent Conclusions, and Theological Precepts, out of the premises of Scripture: but if we should know no more of God than Reason informs us, surely we should be then very unreasonable, for we should know nothing of the state of that other world, since natural Reaon can make no discovery of a supernatural world.  
If then we should know no more of God, but only so far forth as may be gathered by the works of Nature, it would much shorten our knowledge of God▪ and a little detract from God's glory, besides a preposterous course: for whereas we are to govern and teach the dumb creatures, who are only made for our use, and therein attain their own ends; now on the contrary, they should be our only teachers, to direct us to 
Dumb creatures catechise the Socinians.  our last end and perfection, if all our knowledge of God should be only by their information, and that we should know no more of God, but only so far forth as they should instruct us, or catechise us: and seeing that every day we learn more and more in the creatures (for new qualities and secrets of nature are daily discovered) it must hence follow, that as yet we have not learned so much of God, as the creatures can teach us, they are our very learned Schoolmasters, and we are ill Proficients, and thus contrary to all good order and form, our Reason must be subject to their sense, even for the knowledge of such things, as do infinitely exceed all sense and all reason.  
Nor is it possible that God should be so forgetful of man, as to supply him with all the provisions of this world, for his back and belly, for 
God is man's Schoolmaster.  his kitchen, his wardrobe, and yet should neglect his breeding and education, to teach him at School, and there to instruct him in his necessary ways and means to attain his last end and salvation. Surely God is more merciful to the dumb creatures, for they have a natural instinct in themselves, sufficient and necessary for their preservation, to conduct them to their own last natural end; and what is wanting in them, God hath commanded man to take the care and charge over them: yea further, God hath given them some privileges, as that they should take the benefit of a rest on the Sabbath, that they should have some refreshing in their labours, Thou shalt not muzzle the mouth of the Ox that treadeth out the corn, that they should be privileged from slaughter when they are breeding; and God hath given them an ingenuity, to be taught what is fit for their condition. Thus the horse learns his pace, remembers his way, as knowing that his last end is to be a Traveller: Thus is there a natural inclination in every thing, to conduct and direct itself in attaining its own last natural end.  
And surely God will be no less merciful to man in supplying him with such means as shall be necessary for his last supernatural end: The world was created for man; the Sun, the Moon, and the Stars, have their continual motion, for the fruitfulness of the earth, and the preservation of this sublunary world; and all nature tends to the use, service and ministry of 
Man is the end of nature, and therefore cannot end in nature.  man: Man is the end of nature, and therefore man cannot end in nature, or have a natural end, by the course of this world, and the continual succession, he knows it can be but a passage, he sees the bounds of this natural world, the material heavens; and then he concludes, that needs above this natural world, there must be a supernatural world; thus over and above his natural knowledge, which consists in a rational discourse, he finds in himself wonder and admiration, which may serve him for his knowledge of that supernatural world: Thus he still looks up to heaven, and by his aspiring thoughts, his hopes, and expectation, he seems to cast up an Anchor to heaven, and wants only wings to fly up, or a ladder to climb, and that blessed Spirit which came down in the form of a Dove, supplies him with wings of grace and the Cross of Christ serves for his ladder, or for Mathematical jacob's staff, to take ●…he height, or to fathom the depth and breadth of Gods most hidden secrets, while his own reason doth a little direct or prepare him for hi●… Christian faith; for it serves as a ground or foundation upon which the beautiful building of Grace may be erected, and therefore there was first a state of Nature, which continued until Moses, then succeeded the Law, and the Gospel.  
I will further add by the actions and carriage of man, it appears, that God hath placed in him some Majesty and magnificence, that he justly claims more than a natural descent; for if you take the elements, they are moved by their own natural qualities, and their highest aim and intent, is only to preserve their natural being; so the dumb creatures (consisting only of elements) they run the same course, and have no higher ambition, for they have no choice, freedom, or liberty, in their actions, but are carried 
How man stands naturally affecte●… in religion.  according to the strength of their own natural inclinations; only man by a prerogative of his condition hath a freedom of will, and is no way ty●…d to the temper or inclination of Elements, but bids defiance to Nature in her own den, professing Sanctity and Holiness, renouncing Lusts, Luxury, Pride, Sloth, and other carnal corruptions, and uncleanness, to which nature wholly inclines; and being Lord of the Creatures, he will not be ranked with them; he scorns to die like a Beast, and seems to claim and challenge a more excellent condition, then to lie in the grave, or to be dissolved into dust; though his body may for a time pay the wages of sin, yet his Soul which is the better part of man, neither sees nor feels corruption: and in God's due time, both body and soul shall be again reunited together, in a glorious resurrection.  
Man having once made choice of his actions, and performed them, he 
Faith presupposing, nature.  than reflects upon them, reviews, and begins to examine them; when the check of his own conscience upon the committing of sin (be it ever so secret) gives him assurance, that he must be accountable for his actions, the joy and comfort that he receives in doing good, makes him confident that he shall not lose his reward; the rare and admirable operations of the soul, which exceed all natural perfections, do plainly demonstrate, that they cannot proceed from nature, for than they should not ascend higher than nature; as the water will not rise higher than the Springhead: and finding these effects in ourselves, we are confident that God who ordained man to a supernatural end, the same God, in his own goodness and providence, will not fail to supply man with supernatural means, to conduct him to that supernatural end; for the means must ever be answerable, and of like condition with the end; otherwise they will not serve to conduct him. As the Sun is discerned by his own light; so God must only be known by the revelation of himself.  
Thus in nature, there may be some preparatives to a true Christian 
A supernatural knowledge must conduct us to a supe●…naturall end▪  faith, or we may be some way predisposed, and thereby made more capable to receive the infusion of grace; and this I have proved both by our natural knowledge, and by our moral actions: yet this will not suffice; but it is necessary that God himself should reveal himself, and add his by the act and exercise of the understanding, from the will proceeds Amor, as the heart is the fountain of all affection; and thus is there some resemblance of the blessed Trinity, in the manner and form of man's apprehension.  
Come we then to look into God's Attributes, which some distinguish 
God's perfection, consists not in variety, as the Creatures doth.  in this manner, that most of the Attributes are operative, some are not operative, yet make for the perfection of the Deity, but there are none passive: such as they conceive are not operative, are the eternity of God, in respect of his continuance, the ubiquity of God in respect of extension, the immutabillity of God in respect of duration, the constancy of his will, as ever making choice of the best, and so makes for the certainty of his resolution, etc. And these men are thus misled, because they conceive the greatest perfection to consist in variety; and because amongst the creatures, such accidences as proceed from the Matter, suppose all quantities, they are not operative; but truly I am otherwise persuaded; for I think that there is but one best, and that one best must be God's nature, for better it is to be operative, than not to be operative; God is actus purus, nothing but pure form, and it best befits and resembles the nature of spirits, which are always in action; for to be not operative, it comes nearer the condition of Stocks and Blocks; which in doing nothing, seem to incline to idleness and sloth; and if once it be acknowledged, that▪ all Gods attributes are operative, then better it is to be fruitful then barren, rather to produce some fruits, than none at all; and these fruits to be rather permanent then transient; and these attributes concern the Godhead itself; for as God is the first efficient cause, so is he the last final, to whom all is directed.  
Now of all the attributes of God, to speak according to the manner of 
The effects of God's power etc. do not always appear.  men, the Understanding and the Will are the most excellent, and have the most wonderful operations; they are likewise the most inward, and intimate such as cannot be discerned, but by Gods own relation of himself; and thus it falls out with man, who was created according to God's Image, we can easily judge of man's strength, of his age, and other ab●…lities; but for his understanding and his will, they are most private and secret to himself; and I pray here note, that Philosophers do seldom reckon the understanding, and the will of God amongst his other attributes, but they do usually supersede them, as if they were eminencies, and excellencies in God above the ordinary attributes, for though they were all eternal, and equally perfect in God; yet did they not always appear in their effects▪ and therein God did moderate them, and qualify them, as seemed best to his wisdom; for before the Creation, God's Power did not appear in the effects; Gods providence in governing the world did not appear, when as yet there was no world to be governed; the justice of God could not appear in any outward act, when as yet no sin was committed; the mercies of God could not appear in relieving miseries, when as yet there was nothing but God himself; all these attributes of God, though they were eternally in God, and every way alike perfect in regard of virtue and efficacy; yet in the outward act, in respect of the effects, God appointed his time, when first to manifest them, and that according to measure and proportion; for God did not work according to the uttermost of his Power, he could have created many infinite worlds, with the same ease and facility; so than these attributes, which concern the Creatures, there was a space when they had not their act, and exercise.  
But above all others, there are two principal the understanding and the 
The excellency of God's understanding ●…nd will.  will; from the understanding proceeds knowledge, from the will proceeds love; God knowing himself to be infinitely good, the love of himself must likewise be infinite; and these have this peculiar property, to reflect upon God himself; so that God is the object of his own knowledge, and the object of his own love. Here than we may expect admirable operations, more than of his other attributes, for they look outwardly upon the Creatures, but these look inwardly, and reflect upon God himself, and are operative, and produce wonders; his other attributes do not so nearly and inwardly concern him, as his understanding and his will do, (as for example) God cannot be the object of his own Justice to punish himself, God cannot be the object of his own Mercy; for to be in case and condition of relief, it implies imperfection; God is not the object of his own omnipotency, for he cannot work upon himself, to add any new perfection to himself, or to make any change, or al●…eration in his own nature; so for God's providence, though he governs the world yet he doth not thereby regulate himself. Thus the attributes which concern the Creatures, though they were eternal, and equally perfect in God, yet they did not appear in their objects, before God began his Creation.  
But it is necessary that God should ever know himself, and his own perfection; and thus knowing himself by the act, and exercise of his own understanding, which is always operative, and not barren but fruitful; needs he must beget in a spiritual, and most excellent manner, verbum in intellectu, a word in his understanding, every way answerable to his understanding, for here God imparts himself quoad ultimum posse, and so he doth not in the Creatures; and by this word, knowing himself to be infinitely good, needs there must proceed from the word, and from the understanding, amor infinitus, an infinite love, answerable to the measure and proportion of the goodness; and these are the proper fruits of God's understanding, and his will from all eternity, and what is from all eternity, is every way infinite; and can be no less than God himself? That is a Person in the Deity, which Persons have no difference between themselves, but only in respect of the act of generation and procession; so that God without the act of knowing himself, and loving himself, he could not subsist one minute, but he subsisted many infinite Ages, and was alike perfect in himself, before the Creatures were made. So then here is the difference, other attributes of God, produce the Creatures of God; but his understanding▪ and his will, being inward and reflecting upon himself, 
What kind of Persons there are in the Deity.  they produce Persons in the Godhead; which notwithstanding we must imagine not in a carnal, and in an humane, or sensual manner; as if Persons should be circumscribed with time, place, circumstances, and other differences, but in a most spiritual, and a most excellent manner, as all things in God, are incomprehensible, so is the generation of this Word, and the procession of this Spirit, and the personality in the Deity; thus as God is his own beginning, subsists of himself, preserves and continues himself; so he must be his own end, and his attributes must tend to himself. 
God only must reveal the Trinity.   
These are those inward and secret jewels, which are locked up, and enclosed within the Cabinet of the Deity, such as are not always visible; for they are not kept, or to be seen in the outward Shop, or Magazine of the Creatures, as other attributes of God are; but the understanding and the will of God, they are most inward and secret, such as God himself must reveal, as amongst ourselves, the thoughts and intentions of man, must only be discovered by man himself. Yet we are confident in this, that the fruit of God's understanding, and his will being in God himself, they can be no less, than God himself, (i. e.) several Persons in the Deity, which God himself hath been pleased to reveal.  
So then there is a difference between the attributes of God, and the act 
What God did before the Creation.  and exercise of those attributes; for God's omnipotency is not always creating, God's Justice is not always punishing; and many infinite Ages passed, before there was a Creation; and this was necessary, that the Creatures might know their distance, and how inconsiderable they were in respect of God, who was alike perfect and absolute without them; and God himself making choice of his own instant for their Creation, did thereby manifest, that he was a most free agent; and the Creatures wholly depended upon him, both for their beginning and all other circumstances accompanying; while before their Creation, God wanted not a greater and a more excellent employment, in the eternal and spiritual generation of his Son, and the procession of his Spirit, for these were from all eternity. God in his own understanding must ever know himself; and knowing himself to be infinitely good, he must therefore infinitely love himself; and these must ever work ad ultimum posse, and because they look inwardly; therefore they produce Persons, and not Creatures, which Creatures are the works of his freewill; and may subsist or not subsist at his pleasure; and are qualified as he shall dispose; and have their beginning, as he shall appoint: So then here is the difference betwixt his understanding and his will, from his other attributes, for these look ad intra, and therefore produce Persons in the Deity; whereas his other attributes look ad extra, and therefore produce only Creatures of the Deity.  
I will yet give an other instance, whatsoever man receives in this world, 
Man's salvation hath more reference to the Persons, then to his other attributes.  whether in respect of soul and body, whether for food or raiment, as there is nothing in man, which he hath not by the free gift of God; all these are the fruits of God's attributes; but when I come to the last end, and perfection of man, which consists in a beatifical vision, or in a large measure and extent of God's knowledge, together with a most perfect union, love, and conformity with God, these seem to have reference to the Persons in the Deity; for the vision hath reference to the word in God's understanding and man's conformity to God, hath reference to that love of God, which proceeds from the understanding; therefore these last perfections of man, coming nearer the Persons in the Deity, and more representing them, are therefore of a more excellent condition, than the fruits of his other attributes; so that which makes man's supreme and eternal happiness, it is a compliance, as with the attributes of God in general; so more immediately with the several Persons in particular, by a beatifical vision, and a wonderful love and union with the Deity.  
And thus it is in all spiritual Substances, the Understanding and the 
The exce●…lency of God's understanding and will.  Will are the chief and principal faculties▪ and have the most powerful operations: which truly may a little signify and intimate how eminent and wonderful they are in God. And wherein natural reason shall object any thing against this Mystery, still I will appeal from natural reason in particular, to natural reason in general; which, acknowledging God to be Infinite, doth together acknowledge him to be Incomprehensible: for Nature in general hath naturally placed in man wonder and admiration, that so Nature in particular might be assured, that there is something which exceeds her power, and is above the reach and apprehension of man, yet no way contrary to reason, but far transcending and exceeding reason, and not to be hedged and bounded within the compass of man's brain, or the circumference of a natural world, for hitherto man's natural reason extends, and no further.  
This is not mine own private opinion, though from the Creation▪ whole 
Not Philosophers, but Poets were the Priests of the Heathen.  mankind hath ever had the same light of natural Reason, together with the Socinians; yet was there never any Nation or Religion in the World, which did content themselves only with natural Reason; but some things they had in Religion, as the objects of wonder and admiration and therefore not the Philosophers (who were the curious inspectors of Nature, and did in effect distil nature, as in a Limbeck, & reduce her to her first principles) these men were not the Divines or Priests to intend matters of Religion, and the service of God, but Poets who had their fictions, and their strange Historical narrations; these were employed in their Sacrifices; wherein you shall observe, that their fictions and falsehoods, many of them, did arise from a mistake, and a misreport of the Jews; for the offering Beasts in Sacrifice, according to God's command; and finding happy success therein, this gave occasion to the Heathen, to worship Beasts, and so commit Idolatry; whereunto the Father of lies the Devil (who was not then tied, nor bound in Chains, as since he hath been by the Conquest of Christ) being then permitted by God, gave h●…s best (or rather worst) help and furtherance, with lying Oracles, and strong Del●…sions▪ seduce the Hea●…hen.  
Thus we shall find that many miraculous History; in Scripture, are 
The 〈◊〉 borrowed from the Jews.  a little resembled in the Fictions of Poets, Enoch in the state of Nature; Elias in the state of the Law being translated, m●…ght give occasion, that the Heathen did make their Gods to ●…e Planets and Stars in the Heavens, as Jupiter, Mars, Venus, 〈◊〉 c So for those miraculous Actions, which befell the Jews in their passage out of Egypt▪ in the time of their Judges, and their Law; the Gentiles hearing a confused fame thereof, being strangers, they might mistake in circumstances; yet thereby take occasion to fasten the like upon their own fictious Gods.  
And whereas some use this as an argument, that natural Reason is a 
Reason may▪ serve to direct Moral actions but no●… our faith.  sufficient guide to direct us in our moral actions; and therefore might serve the like for the whole knowledge of Religion; this is an utter mistake, and overthrows itself, because natural Reason might suffice to direct our actions between man and man, and is only fitted thereunto, therefore it cannot reach to the Mysteries between God and man, which are of a higher condition; neither yet to conduct us to a supernatural end, which is of a higher degree; then the Spring or Fountain of Nature, can reach unto; so that if Moral Actions must have the tincture of grace, they must be (as I may so say) Christened before they come within compass of a Religious worship, and service of God; for the Moral actions of the Heathen, they were but splendida peccata.  
And thus far, through the great mercy of God, I have waded into the 
This mystery hath nothing contrary to Philosophy.  secret of this great Mystery; and I hope without any offence, either to God, or God's people; wherein, if I have sinned, God knows it is out of ignorance; and I do humbly beg pardon: and I may here truly profess, that unless my memory, and the whole course of my studies do utterly fail me, I have not written a word, which is not comformable, and agreeable to the true grounds, and rules of Philosophy, and most consonant to natural Reason; whereas on the other side, if I should examine the Socinians infidelity, I would make it plainly appear, that they denying our mystery; they stand like men amazed; and cannot pitch upon any certain truth, but run headlong to their own confusion; so that they may oppose, contradict▪ and pull down what others have built, but they shall never be able to lay any sure ground, for their own new Foundation; and I am very confident that more absurdities, incongruities, impossibilities in Philosophy, must be admitted in their new frame of opinions, and Fancies, than ever they shall be able to allege against the old foundation of Catholic Doctrine, and Religion.  
Thus having spoken of the mystery in itself, I will now come to outward 
The great assurance or security, which we have for our ●…aith.  Testimonies, and produce sufficient warrants for our faith, as in the course of Justice, the security that a man gives for the payment of a debt, or the performance of an action, should always be of greater worth, than the thing itself; thus if I were to borrow money, I would bring a pledge of a greater value than the money, that so it might serve as an abundant assurance for my repayment; or if I had not a pledge, than I would enter into a double bond, to be bound in forty pounds, for the payment of twenty: yet sometimes it falls out so, that we have not a pledge, or being bound in a double Bond; yet our wants may be such, as we may fail in the payment of a single; and therefore I conclude, that it is easier to enter into a double bond, then to pay the single: but now in respect of God, all things are of like ease, in regard of his omnipotency; yet if we speak of God according to the weakness of man's apprehension; we may 
Actions confirm words.  say without offence, that it is easier for God to speak, then to do, for actions are of greater difficulty than words; if then God shall bring actions for the confirmation of words, this is Abundans Cautela, there can be no exceptions against it; or that ever we should require any greater assurance.  
Speaking of the warrant of our faith, I will not here allege the proof 
The miracles and manner of working them confirm mysteries.  of Scripture, or the inward Testimony of the Spirit; for my intention is to deal with the carnal and natural man▪ if we discern in him who first taught, and revealed these mysteries, such extraordinary wisdom, in discerning men's thoughts, in foretelling future, voluntary and contingent events, it must argue a supernatural knowledge in things natural; if we discern in him such extraordinary power in working miracles; miracles of all sorts, upon all several subjects, the heavens, the elements, the dumb Creatures, the blind, the lame, the dead, the Devils themselves; and these at all several times, before his birth, in his birth, in his infancy, in his youth, at the time of his passion, and after his last resurrection; and these not done in secret, but in the sight of multitudes and thousands, all testifying the truth of things done, the Jews acknowledge, the Gentiles confess, the Apostles proclaim, the Evangelists record, many Millions of Martyrs seal with their blood; and all the world with joint consent and harmony bears witness, seen by our forefathers, and left unto us together with their memory, for the salvation of our own souls; then these 
Works above nature confirm words above nature.  undoubted miracles, must argue a supernatural power in things natural; which if Reason confess (as herein she is convinced) that the wisdom and power of the teacher, was supernatural; then must there be some supernatural object, though not appearing in nature, yet answerable and ag●…eeable to this supernatural knowledge and power; here then at length, we have opened a gap, to let in all the mysteries of our Christian faith and Religion; yet l●…st we should be left to our own conjectures, and presumptions, lest the hardness of our heart should not easily condescend to things above our reach and capacity; therefore truth bears evidence to truth, the wonders of nature to the mysteries of grace; as his deeds and actions were much above nature, so it cannot seem strange, if his Doctrine and Precepts far exceed our natural understanding, for his Words, as well as his Actions, were much above nature; and therefore did a●…gue a pow●…r above nature, which is God himself; Christ Jesus God and man, the second Person in Trinity, who came down and took our nature upon him, to satis●…ie for our sins; he it is, that hath revealed these mysteries; that so by Faith and Belief, as our first Fathers fell from God by unbelief and presumption, we might come unto him, and through his mercy obtain our everlasting salvation.  
Here I did examine all the miracles, and the most remarkable things in 
In the notes which are plundered and lost.  the old Testament; and first I did reduce all the Ages of the world to the Deluge, where I did infer by many probabilities, what passed before the deluge; for that it could not stand with the Mercies of God who created all things to begin with such an heavy Judgement, as an universal deluge; and because we have no other Records of those times, but the Testimony of Scripture▪ I did therefore produce necessary and demonstrative arguments for the proof of the Deluge, and of Scripture, together with some remarkable Tokens, I did insist upon, which must needs point out some former times before the deluge: here I made good proof, that the Eastern parts of the world, must needs be the first parts inhabited; I showed the greatness of their Monarchies, their continuance and dissolution; I showed how all other Nations issued from them; and how they borrowed their Customs and Manners: I showed how the Hebrew was the original Tongue of all the Eastern Languages, by the roots, and by the proprieties of that Tongue. I did instance in all the Ancient Monuments; and made it appear, that the world could not be elder than the time related by Moses for the Creation.  
For the Histories before Christ, I did use Torniellus, Pererius, Salianus, 
Foreign Authors recommended.  and all the rest; for the time since Christ, I had such Authors, as were extant: but especially, I did rely most upon Baronius, and Bibliotheca patrum; and I do heartily wish, that some younger man would undertake that task, for I am aged, and my short time which remains, cannot suffice for such a work; besides I have the infirmities of old age, my memory fails me; and I am passed all employments, neither can I so put off all natural passions, but I confess it doth grieve me▪ to think that heretofore having always lived in great plenty (God reward my founders for it) that now I should be reduced to such poverty, and wants, but I hope God will raise up some other to compose such a History; And leaving that task for them,  
I will now only instance in the miracles of Scripture, for confirmation 
No writings extant which contradict Scripture.  of mysteries; and first for the truth of Scripture, it is a demonstrative proof to me, that it should be the most Ancient of all writings; and many ages exceeding the heathen Authors, or Poets; and this is an undoubted argument of truth, for truth is the most Ancient, and that which doth accompany truth, that others should give Testimony to truth, and none to oppose it; for in these Ancient Poets, we find somethings borrowed from the Jews, which makes for the confirmation thereof, and none (in effect) did ever oppose them; for had they so done, surely we should have heard of their Writings, as we do of their Wars, and their Histories; and no doubt there were many enemies, which would not have omitted such an opportunity; at this day the Jews, the Christians, the mahometans, all do acknowledge Scriptures, without any manner of contradiction; for in effect the heathen are utterly vanished, and not to be seen, or to stand in opposition. It is true, that at this day heathen there are, but they no way partake with the Ancient Heathen, neither in the same gods, nor in the number of their gods, nor in the manner of their worship; only like upstarts, because they must have a Religion, (for they cannot ●…ook upon heaven, without some kind of adoration) therefore every one frames a Religion to himself, and according to his own fancy, either agrees or differs from others.  
But because the blessed Trinity hath been only expressly revealed in the 
The Law ordained to Chr●…st.  new Testament, I will therefore insist only in the miracles of the New Testament; and reserve other proofs and evidences for confirmation of other mysteries, that we may take all by degrees, and not spend our whole stock and store at once; so then to instance only in the miracles of the New Testament; if these had fallen out only in the Person of Christ, there might have been cause of suspicion; but the whole Law was only a preparation to his coming such Types, Figures, and Prophecies; and in a word, the scope and intent of the Law had no other relation; and this will appear, for that it seems scarce reasona●…le, that God should be served with the slaughter and offering up of unreasonable Beasts, had they not relation to the sacrifice of his only Son; and such infinite variety of strange ceremonies, would never have been admitted, had they not pointed out some extraordinary holiness to succeed; this did likewise appear in the cessation of the Law; for about a full age before the coming of Christ, there was a cessation of Prophets; and neither did God appear, either by special messengers, or by miraculous victories: That the minds of men not being withdrawn, nor having any other solace or comfort, might wholly intend the expectation of the Messias whose immediate forerunner was Saint John Baptist; and therefore whatsoever is ascribed unto him tends unto Christ, as being his forerunner, for he gives testimony to Christ, and that three several times in this one first Chapter of Saint John verse 
Saint John▪ Baptist his Testimonies of Christ.  the 27. When the Priests and Levits sent unto him, to know whether he were the Messias? he answered no, but pointed out Christ, the latchet of whose shoe he was not worthy to unloose. Secondly, when he saw Christ verse 29. presently he confesseth, Behold the Lamb of God, behold him, who taketh away the sins of the world. Thirdly, he gives the like Testimony to his Disciples concerning Christ verse 34. that so they might take occasion to leave him and to follow Christ: Now these are the prerogatives of Saint John Baptist.  
That his birth was foretold by an Angel, in a miraculous manner, by 
The prerogatives of Saint John Baptist.  a vision at the time of Sacrifice; at whose conception a heavy judgement be●…ell his Father Zachary the Priest, then offering the Sacrifice; for he was strucken with dumbness, until the imposition of his name John, signifying the grace of God, which was a most remarkable sign and token of the cessation of the Law, and the inchoation of the Gospel; he was conceived in a barren womb; and in that womb did honour and salute Christ in a Virgin womb; so in the womb being a forerunner of Christ, he began to do his office and duty, as after in the course of his life, he did truly perform it: for his Baptism was a preparation to the Baptism of Christ; and though he was most innocent, strict, austere, mortified, and devout, yet God made him the Preacher of repentance, thereby to show the necessity of repentance, even to the most righteous; and though he wrought no miracles, lest he should be taken for Christ, yet his sanctity and holiness was such, that no less than the Levites doubted whether he were the Messias or not; and therefore sent Messengers unto him from Jerusalem to be rightly informed; he had the honour to Baptise Christ, and in that Baptism the three Persons in the Deity, did openly and manifestly discover themselves; after this Baptism, he sent his own Disciples to Christ; that by him they might be Cathechised, and instructed in the ways of salvation, while he himself had the honour to suffer Martyrdom: and as in his life time, the Priests and Levites took him for the Messias; so after his death, his cursed Murderer Herod, took the Messias for Saint John Baptist, saying upon the fame of Christ's miracles, This is John Baptist whom I beheaded, and works such wonders amongst the People.  
Though the Annunciation might seem strange, and only known to the Blessed Virgin; and strange it did seem unto her, which occasioned that demand, Quomodo fiet istud? and therefore the Angel adds as a motive, that the barren womb of Elizabeth had already conceived; and than it must seem the less strange, if the Virgin womb should likewise conceive, and further to strengthen the Faith of the Parents, it was expedient and so ordered by God's providence, that the Child in the barren womb, should express some joy at the approach of the Child in the Virgin Womb, and there exhibit the first fruits of honour, and reverence to Christ, now God in our flesh, that as he was prophesied to be a forerunner of Christ; so in the womb he should begin to exercise his office, as hereafter he should point him out with his finger, Ecce Agnus Dei, yet be the Anunciation never so strange; when in the Birth of Christ, the Shepherds shall be taught by Angels, the wise men alured by a Star, St. Matth. 2 And the cursed enemy manifesting his malice and fury, by the murder of innocents'; these give sufficient Testimony to his admirable Birth and Nativity.  
Though the infancy and childhood of Christ might pass according to 
Several miraculous acts of Chri●…t.  the usual course of nature, thereby to show the truth of his manhood, and the infirmity of our flesh; yet at the age of 12 years disputing with the Doctors S. Lu. 2. herein the power & wisdom of his Godhead appears; though we have only his own word for his 40 days Fast in the wilderness, Mat. 4. Mar. 1. Luk. 3. Yet when we find that he feeds 5000 with five Loaves, and 4000 with seven Loaves, Mat. 14. Mar. 6. Luk. 9 Joh. 6. Mat. 15. Mar. 8. And that it was not a fancy, or thing imaginary; so many Baskets of broken meat to be taken up: we conclude that his fasting was not for want, nor could he want delicates; for ●…e turned Water into Wine, Joh. 2. And as he had thus the command of the Creatures; so by his fasting and abstinence, it appears he had the command of himself, and of his own appetite. If any shall doubt of his dispossessing of Devils, yet when it shall appear that the Devils entered into the Swine, and the Swi●…e run into the Sea, Mat. 8. Mar. 5. Luk. 8. this makes it a truth undeniable; so likewise that he cured one possessed of a Devil, in the Synagogue, Mark. 1. and Luk. 4. This was in the sight of all, who undoubtedly did examine the miracle; so likewise that he cured all diseases; and the Ruler's daughter among others, Mat. 9 Mar. 5. Luk. 8. whose Father was, Vir fide dignus; and therefore his Testimony not to be refused.  
That he appeased a tempest on the Sea, Matt. 8. Mark▪ 4. Luk▪ 8. 
Mir●…cles of all sever●…ll kinds.  this might be ascribed to some natural causes, but that Joh. 6. he should walk upon the Seas, and cause Saint Peter to do the like, by their trampling on the Seas, it appears that the Seas were under his command; and in token thereof, the Fish brought him a piece of Silver in his mouth, to pay tribute, in acknowledgement of his Sovereignty. Luke 9 So likewise Joh. 9 He giveth sight to him that was born blind, as an undoubted token, that he was a second Adam, and did work in us a regeneration, So Mat. 12. Mark. 3. Luk. 6. He cured the withered hand on the ●…abbath, to signify that charitable works for the observation of that day, are as necessary as preaching; thus Lepers Palsies, Agues, Fluxes of Blood▪ Blind, Lame, and all manner of diseases are cured; and how the people were generally persuaded of him, appears by their pressing upon him to touch the hem of his garment; how they let down the sick of the ●…alsie through the Tiles, Mat. 9 Mar. 2. Luk. 5. How they spread their garments by the way, singing Hosanna, Mat. 21. Mar. 11. Lu. 19 Jo. 12. with such like exclamations. But what shall I need to insist in diseases, 
Raising the dead, the greatest of mirac●…es.  when it appears, that he raised up the dead, where all remedies and means did fail, and nature could no way concur in the act? Matt. 9 Mark. 5. Luk. 8. There he raised the Archisynagogues daughter. Luk. 7. There he raiseth the wi●…owes son at Naim; then Saint John the 11 he raiseth up Lazarus; for the first of these, his very office gives credit to the Testimony; for the second he was then carrying to his grave; look how many attended the Corpse, or did inhabit in the way, so many were witnesses of his raising again; for the third which was Lazarus, he was laid some days and some nights in the grave; surely the Sun and the Moon, which cause the day and night, must needs testify the truth of his death; and himself for many years after, might assure us of his rising again.  
Hereunto you may add the manner of his own death, what speed 
The rashness and haste, used in Christ's condemnation.  was made; how was the course of Justice precipitated, that in one morning he should be Apprehended, Accused, Examined, Whipped, Scourged, Condemned, Exposed to all Contempts, with his Crown of Thorns, carry his own Cross, and at noon be crucified, that there he should be nailed for the space of three hours; and though his enemies had no power to break his bones, according to the prophecy, as they did the malefactors, yet what was more (for that life did not consist in the breaking of bones) they gave him a wound through the side into the heart; as may appear▪ because there issued forth Blood and Water, which are not so usually found in the body, but only in the parts nearest the heart; for that the excessive heat there dissolves the blood into the first elements; and thence you have water, and this water makes recompense, by cooling, and refreshing the heat; so by a providence they mutually help each other; and this blood and water, did serve for the institution of our Sacraments.  
Being dead he was buried in a new Sepulchre, as he was conceived in a 
The wonders in Christ's resurrection.  Virgin's womb, lest they might say that some other dead body had risen; a great Stone was rolled over the Sepulchre, because himself had prophesied, that he would rise again the third day; watch and ward was kept about the Sepulchre, as to prevent his Disciples from coming thither to steal away his body; so if it had been p●…ssible to hinder his resurrection, but being risen again, he did converse with his D●…sciples for forty days; and then by his own power he ascended up in o heaven, in the sight of many thousands; and because the eyes of men might fail, and that some might 〈◊〉, that his ascension was only out of sight and no further; therefore ●…he A●…gels came down to testify the truth of his ascension into heaven; and according to Christ's command, the Apostles continued at Jerusalem, there to receive the Holy Ghost, who at the day and appointed time came down in a miraculous manner, in fiery cloven Tongues, and wrought wonderful effects upon the Apostles, not only in their inward sanctifying their gift of Tongues, and power of working Miracles, all foretold, that as before his birth there were many preparatives for his coming, so af●…er his death the subsequent signs and wonders might give testimony to the forerunning Miracles, and the truth of the Doctrine confirmed by them.  
Now at length to draw to a period, as S. John begins his Gospel with the eternal generation of Christ, wherein is implied the great mystery of the Trinity▪ so myself having showed the doctrine of the Church, and having a little expressed the mystery▪ and thereby giving satisfaction to man's natural reason, though reason could not comprehend it; and having in the last place produced many miracles above natural power, to confirm mystery, above natural knowledge, As I began with the beginning of S. John, so I will end with the conclusion of S. John's Gospel as you shall find in his last Chapter, the last verse; the words are these, And there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world itself could not contai●… the books that should be written. Some may conceive this speech to be a figure or metaphor of an high transcendent quality; but I suppose it 
How the Text of S John may be understood.  may be exactly and literally understood in this sense, that seeing the narural world is but a book, and that in every creature, or rather in every punctilio of the creature, as in every letter, word and syllable we read God's Wisdom, Mercy, Power, Providence, etc. If hereunto you will add Christ's Miracles, which were above Nature, and did presuppose Nature, as being done in natural bodies, and though not offering violence to Nature, yet being far above the reach and power of Nature, and therefore therein Nature did seem to suffer. Seeing this supernatural power is much above Nature, surely it may be truly said, That the natural world cannot contain those books which might be written of Christ's supernatural power, for they include Nature, they exceed Nature, they are over and above Nature; and therefore something must remain, which the natural world cannot contain. And this shall serve to have spoken of the great mystery of the most holy, blessed, and undivided Trinity.  
Thus I hope in God I have given satisfaction to man's Reason●… in this great Mystery of the Trinity, that God never did nor could subsist one minute without the knowledge of himself, and love of himself, which being the acts and exercise of his Understanding and his Will, being inward and in the Deity, and from all eternity, they can ●…e no less than God himself, for there is no accident in God, there is nothing in God but God. Yet these being produced by the Understanding and the Will, needs they must have such a difference between themselves, as to make several persons in the Deity, which is not so with the rest of God's Attributes, for they look outwardly upon his works, and therefore only produce the creatures: And though the blessed Trinity do infinitely exceed man's capacity, yet doth it no more exceed, than all the rest of God's Attributes do; for they are all above reason, beyond reason, and infinitely transcending reason, but no way contrary to reason, and therefore they are the objects of our faith, in respect of God's knowledge revealed, and they are the objects of our admiration, in respect of our own natural ignorance. And so to conclude, Persons being supposed in the Deity, here is one step and degree towards the Incarnation, for now we may with more confidence lay hold on a Person in the Deity, and clothe him with our nature and our flesh.  Sanctae & individuae Trinitati sit omnis honour & gloria. 
Amen.   

The Wonderful Incarnation.  
AFter the blessed Trinity, I now come to the wonderful Incarnation; where I shall likewise speak some things by way of Introduction. And here I must first enter a caveat, or a solemn protestation. Though 
The great use of Reason in Religion.  I do examine these mysteries by natural Reason. I confess they are far transcending Reason, above Reason, beyond the reach of Reason; yet are they no way contrary to Reason, nor opposite to God's Attributes or Actions, whereby they might seem improbable, much less impossible: for I confess that Reason is so powerful in man, that it serves him for his guide and conductor▪ as in his natural and civil actions, so partly in his Religion; for all the Moral Law, which is a great part of Religion, is much squared out by natural Reason: and it serves as a groundwork or foundation whereupon Religion is built, and which makes a man capable of Religion: for if he had only sense, the●… he should be altogether senseless, and without any feeling of Religion. It serves likewise as a ladder or stairs to ascend by degrees, from the Creatures to the Creator; for whatsoever is good or commendable in them, add an Infinity thereunto, and then you may safely fasten it on their Maker. Suppose the beauty or power of the Creatures, if to their small measure, you will add an infinity, than you make them the Prerogatives of God, who is most beautiful, most powerful etc. and even the small measure in the Creatures tends chiefly, and principally redounds to the honour and 
Reason an handmaid to Religion.  praise of the Maker. Thus several waye●… Reason plays the handmaid to Religion, and though the mysteries of Religion far transcend, yet they offer no violence, nor any way contradict the grounds and principles of Reason, but both m●…y together consist; yea they further each other, ●…nd give mutual Testimonies to each other: for natural Reason seeing the bounds of the Natural world, it acknowledgeth a supernatural world to which it can conduce nothing, but wonder, astonishment, and admiration▪ and in defect of our knowledge, Reason gives way unto faith, and thence infers a necessity of grace, to sow the seeds of this supernatural faith in our natural hearts. If man's condition were wholly above Reason, suppose Angelical, than he should have his Religion altogether by infusion, without any rational discourse, but being such as it is, surely both his Reason and his Senses must concur in his Religion, his Reason to strengthen 
Reason and sense must join in God's service.  his Faith (having first received satisfaction in herself) than his senses must join in the service of Religion, as memorials to his Reason, to stir up and increase his devotion, and for the honour of God's worship and service, that God might be served like a God, with all decent Ceremonies, with all rich and costly Ornaments, while our Sectaries, out of their sacrilegious ends, though otherwise under the colour of Idolatry) abandoning these, they do indeed rob God of a great part of his honour, though with the Jews they do not murder Christ, yet they can be content to share in his garments, to make him poor and naked, and both his servants and service contemptible.  
Thus is my intent to give satisfaction to Reason in the mysteries, only 
Mysteries are to be adored, not curiously to be searched into.  I love to distrust myself, and therefore on my bare knees I do humbly desire God in his mercy, to grant, that I may not offend in prying too far into the secrets of God, they are above my reach, capacity and apprehension, only so far forth as God hath revealed them, for his honour, and for the strengthening of our faith, I hope I may explain them, and therefore here I fall down in humility, prostrate myself, and humbly adore those great blessed Mysteries, The ineffable Trinity, The wonderful Incarnation, which God hath revealed, the Church hath received, whereof in our Baptism we make our profession; and God grant that we may all live and die in the true faith of God's holy Catholic and Apostolic Church, without which there neither is, nor can be any salvation.  
See how credible things are in Religion, as God created all things of 
What God requires of the Creatures.  nothing, and is the first Efficient Cause; so undoubtedly he must be the final Cause, to whom all things are directed: for being the most excellent good, he cannot so deprive himself, but he must be the end of all. Thus all things tend to his glory. And as God hath done so much for the Creatures, to make them of nothing, to preserve them from falling to nothing, to give them whatsoever is necessary or convenient for their being, no doubt but God will expect something from the Creatures, that according to their abilities they should in some sort express their thankfulness. Thus the Sun, the Moon, and the Stars, do move as God first appointed them, they do not alter their course, they neither hasten nor slacken their motion: so it is with the Elements and dumb Creatures, they follow the course of their nature, according to that path wherein they were first put, they still keep their way, and do not offend; and as from God they have their being and protection, so there is due from them unto God, a thankfulness in the acknowledging, and an obedience for their submission.  
This is the general case of all Creatures, such as are here regulated by 
God gave some creatures liberty of wi●…l.  Nature, they cannot offend, nor do otherwise then they do, but it hath pleased God to make some spiritual Creatures, and to them he hath given a freewill, a liberty in the choice of their own actions, and so hath left it in their own power, either to stand with the help and assistance of his grace, or otherwise to fall and to transgress, being left to themselves, and God only permitting them. This liberty of will was an excellent gif●…, for thereby it lay in their power, to confirm and settle what they had in being, and farther to improve their condition, and to enlarge their happiness in a greater measure; but so it fell out, that it was the occasion of their fall and ruin.  
And first to insist in the Angels, who were Gods first Creatures, and 
The fall of the Angels.  more spiritual than man, some of them stood, and became Angels of light, and were confirmed in their happiness, and had some further and more honourable employment in God's service, which did add to the dignity of their condition, but many of them, choosing the worse part, fell of themselves, and their sin was Pride and Presumption, being made of nothing, yet they disliked their condition, wherein they were created, and began to conceive aspiring thoughts of exalting themselves above their condition, though they were the first created, and had great honour and dignity, according to their Birthright. And this they attempted even against God, in despite of God, who made them of nothing, and from whom they held in courtesy what they had, and in whose power it lay, every minute to destroy them; yet did they oppose God, and fain would subsist of themselves without God▪ which was in effect to equal themselves to God, and to enter upon God's Throne: therefore were they justly cast down, and became the most accursed, and had the most wicked employment, in tormenting others, to be tormented themselves. All this Scripture relates; and by their punishment, it is made most credible, the work of Creation, is a work of mercy, for thereby God imparts himself, and if any punishment do befall the Creatures, it argues their sin and transgression in deserving it. For in the creation of the world, there is no mention made of Hell, or of Torments, these it should seem are of a later edition, and came in with the ill husbandman, who after the sowing of good corn, sows his own cockles and tares: and some conceive Hell to be in the Centre of the earth, as if God had found out a nook in the farthest distance from himself, to make it a Prison, or a house of Correction, and a place of torments for such as are damned.  
Whether to supply the number of God's Elect, in lieu of those Angels that fell, or whether out of the goodness of God, to show the greatness and excellency of the work of Creation, in the variety of his Creatures (which I rather conceive) it pleased God to create man not altogether so spiritual as Angels; but to consist alike, both of the corporeal, and incorporeal world, as a medium between both, and therefore partakes of both; thus it is in the contiguous Elements; the water partakes with the air, partakes with the earth; with the air, in respect of moisture, and thinness; with the earth, in respect of coldness and weight: so the Moon which is the lowest Star, and nearest the earth, it partakes with the sublunary bodies, as it is always increasing or decreasing, and 
Man is a middle Creature, between Angels and Beasts.  daily changing her countenance; but as she doth still return the same, and hath brightness and light, and a wonderful operation upon these inferior bodies; therein she partakes with the rest of the Stars, appearing glorious in the firmament; and such I conceive to be the state of man, who is a middle Creature, and partakes with the Beasts, in respect of his nourishment and sense; and partakes with the Angels, in respect of his intellectuals and freewill; there must be then in man, a knowledge answerable to his condition, it must arise from sense, or at least proposed in a sensible way, then doth his understanding elevate it, and put it into a spiritual habit; and thus is the knowledge of man, neither wholly plunged or drowned in sense, nor yet so resined as that it becomes wholly spiritual; and this I take to be no little hindrance, and impediment in our knowledge of heavenly things, wherein sense should wholly be abandoned, and our intellectuals carry the sway, and overrule sense; we must therefore as far as we can, lay aside sense, and wholly intend intellectuals: so for the freedom of man's will, which is not to be enticed with the pleasures, surfeits, and riots of the flesh, or of sense; but rather to be moderated by the rule of reason, and by divine precept, to be obedient to the spirit.  
Thus in respect of the liberty of will, it pleased God to take the same 
The Angel's sin, was greater then Mans.  course with man, as he did with the Angels, to make trial of his obedience; and man followed the ill example of the Angels in transgressing Gods Laws; only with this difference, that the sin of the Angels was greater than man's. First, because the Angels had greater graces and intellectuals than man; and therefore they might have better prevented, and consequently their offence was greater in the transgression of God's Law●… Secondly, their sins were spiritual, as Pride and Presumption, which stand more in opposition to God; and are more hateful unto him, then carnal sins of Gluttony. Thirdly, the Angels were neither outwardly nor inwardly tempted, whereas m●…n was both outwardly tempted by the Angels that fell, and inwardly by the concupiscence, and appetite of his own flesh, and that cunningly by degrees; first the weaker vessel the woman is tempted; now God did not forbid the woman; and she mighr be ignorant of God's command; the woman whom God gave to man for his helper, she tempts her husband; and, there being between them all the bonds of love, he could not but make a conscience to suspect the wife of his own bosom, flesh of his own flesh, and bone of his own bones; so he might conceive, that as God had given him all the fruits of the earth (one Tree only excepted) so now as an addition, his wife procured this T●…ce of knowledge, as part of her Portion.  
That God should put man to a trial, we must not call him to an account, 
The flesh prevailed in man.  how shall the Vessel say to the Potter, Why mad'st thou me thus? this seems very reasonable and just, that as God hath given all unto man, so God should require something from man; namely, his thankfulness and obedience, and that it should be in such a kind; alas, all is as nothing in respect of God; but the trial in effect, was only an instance, whether man could adhere to the flesh, or the spirit? especially God forbidding the fruit, and man making choice of the flesh, he therefore became liable to the miseries of the flesh; which as it is composed of earth, so in a natural course it is to be dissolved into earth; and so man becomes liable to death.  
That the forbidden fruit should be the Tree of knowledge; how 
God used means.  many fruits and plants are there, which upon an instant intoxicate the brain, and bereave man of understanding? then why may not other fruits and plants, refresh the understanding, and by generating good spirits enlighten it and quicken the apprehension? is there not an Eye-bright which serves in stead of Spectacles to clear the sight? Hereunto you must add God's special appointment, and ordinance; who as he can do all things without means, so he may do all things with means, according to his own good will and pleasure.  
Thus all things are most rational, and stand with the grounds of wisdom, 
What sins could not be in the infancy of the world  though they may seem otherwise to the Socinian, who may be here convinced by his own reason; for as a memorial and a remarkable token, and relic thereof, this sin of our first Parents hath wrought upon their posterity, for whole mankind in succession, runs in the same paths; there is not a man in the world, but offends in carnal sins, either by abusing Gods Creatures to his luxury and riot, not taking them in moderation; or in general▪ that the flesh is not obedient to the spirit; so together with the sin, and our original corruption, (which we derive from our Parents) the flesh holds on the same course in opposing, and usually prevailing against the spirit, notwithstanding▪ Gods Law to the contrary. If you think it strange, that the sin had not been some greater sin, consider the infancy of the world; here were no houses to be blown up with Gunpowder; here could be no public M●…ssacres, nor private assasines; here was no place for oppression, or injustice; here were no Infants; or Orphans to be plundered; no Churches to be demolished, or sacrilege to be practised; here could be no adultery or incest; here could be no poisoning, no treachery, no perjury; there could be no Atheism, or infidelity; God had newly created them, and as yet the world was unpeopled; only there was the breach of God's command, in taking the pleasure of a delicious fruit; and thereby the flesh prevailing against the spirit.  
In this trial of man's obedience the same cursed Angel, who was his 
The Devil tempts man.  own destruction, being now forsaken of God he became desperate; and whether out of his hatred to God▪ or his envy to man, he begins to tempt and seduce man; and not appearing in his own shape, for than he might have easily been discovered; he takes upon him the shape of a serpent; and enticeth the weaker vessel, the woman to break that only commandment, which God had prescribed; this was done in the infancy of the Creation, when Adam and Eve might happily be ignorant, whether the rest of the Creatures were rational or irrational? whether they were dumb, or spoke a language? they might see that their works, and all their natural actions were very agreeable to reason; and the Creatures having all the instruments of speech, why might they not be supposed to have the free use, and exercise of speech, as well as man? and for other things, they could speak nothing by their own experience; we have heard of Monsters of men, whom by their shape and form, you could hardly know to be men; yet had they the use of reason. There was a Fish taken in the time of Hen. 2. so like a man, that Fishermen were mistaken, and did conceive him to be a man indeed; certainly without trial and experience, which our first Parents could not have so immediately upon the Creation, it was easy for them to mistake: I should never believe that Parrots and Pies should speak so distinctly, were it not that I find it by proof.  
But not to trouble you with every circumstance, the Angels did sin spiritually 
The punishment of man's sin was small.  in their pride and presumption (sins spiritual answerable to their condition) as they are wholly spirits; Man subsisting of flesh, sinned carnally in tasting the forbidden fruit; and therein his flesh prevailed over his reason in breaking Gods command: only some of the Angels sinned, and they were punished accordingly; but the first Parents of Mankind sinned, and in them according to the course of our own ordinary justice, their whole race and posterity was to suffer; but the punishment was small, for they had the benefit of repentance, whereby they might not only have remission; but likewise through the Mercies of God, and the Merits of Christ, they might attain a greater degree of happiness, than was at first allotted unto them: And for that punishment of death, which God enacted by a Statute Law, Statutum est hominibus semel mori, alas it is but the transition to a better world, whereby we take the possession of that, whereof we are not now so capable; and therefore it should be a great part of our desires, Cupio dissolvi & esse cum Christo.  
Thus after the fall of Angels, God having given the like freedom of will unto man, in pleased God likewise to make trial of his obedience in giving him the free use of all the rest of his Creatures, only forbidding one fruit, the Tree of knowledge, which might be seen, but not tasted; whereby might appear, whether Gods command, or man's inordinate appetite, were the more powerful in man? or whether man subsisting of flesh, and spirit, which of these should be predominant? whether man being placed between the blessed Angels, and dumb Beasts, should by his abstinency and conformity to God, draw nearer to the Angelical state, and become more spiritual? or by his carnal uncleanness, giving way to his appetite, and gluttony, he should fall down to the sensuality of Beasts? that whatsoever he lusted after, he should not deny himself, what his own eyes, and his carnal concupiscence should offer unto him, he should greedily embrace it; and thus by the tasting of the forbidden fruit, which the Socinians conceive to be but a small offence, there is employed the great opposition between the flesh and the spirit.  
Now for the truth and demonstration, that man did offend, it shall appear 
My book of he fall of man.  by the punishment; for I have already proved by undeniable arguments, that man is fallen from his first integrity, and perfection; and that the state of the world is much changed and altered, since the Creation; that many things have, and do daily befall man, which can be no less, than the punishments of sin, and the just effects of God's vengeance; that man himself by his fearfulness and natural uncleanness, seems to acknowledge a guilty conscience, and himself to be justly condemned. This I have already proved; and I set forth a Book to that purpose about 40 years since: the Title of the Book is, The fall of man, or the fall of Adam from Paradise, proved by natural reason, wherein I do not only give satisfaction to reason; but I do plainly evince it by many natural proofs; I confess I cannot do the like for other mysteries, but only for that alone, because it comes nearer our natural state and condition, while other mysteries are far above our reach, and concern the state of another world; but the fall and corruption of Nature must manifestly, and demonstratively appear in the effects and punishment of sin; and therein the ground and foundation of Socinianism, is utterly dissolved; and though since that time, many of their Books have been vented, and published; yet I never heard that the scope and intent of that Book, was ever so much as questioned; which I am ready still to make good, and to justify now in my old age, though my strength, memory, and intellectuals do a little fail me, I thank God for it.  
Man being fallen from his first integrity, as God would not utterly destroy him, so neither would he suffer him to continue in a sinful state and condition: look what distance there is between heaven and earth, between life and death; such and so great is the distance and opposition between corrupted nature and grace, therefore needs there must be a regeneration, and a redemption of man; but whether this should be done without means, only by God's omnipotency, as was the act of Creation, therein we doubt; it is true, that in the Creation no means could be used, (for then there was nothing but God) yet notwithstanding in the Creation itself as soon as God had created the confused mass of the heavens and the earth out of nothing; then immediately he useth this general mass, as a means for producing particulars, Producat terra herbam virentem, pro ducant aquae reptile, and that light which was created the first day, did serve to make the Sun and the Stars the fourth day; and in the constituted course of nature, there is nothing done without means, the sap and fatness of the earth, together with the Sunshine, and influence of the heavens, (God appointing, protecting, concurring, and blessing his own means) serve for our fruitfulness, and to continue nature in her own kind: Thus in Religion, God hath instituted Sacraments and Rites; then certainly the 
God doth ever use means.  same God, who is ever so constant in the uniformity of his works (for that he doth ever make choice of the best; and therefore is not uncertain, or wavering in the constancy of his own resolutions) he would use means in the work of man's redemption, as well as in the preservation of the world; for God out of his infinite love, desiring to impart himself, as he gives a being, whereby Creatures made of nothing, may together subsist with himself; so they subsisting to honour them the more, he refuseth not their help, but useth them as means, that they should together cooperate with himself. Thus in all natural works God useth means, and why not in supernaturals? it is most credible, that the same wise God observes the same wise course, for the effecting of his own will; nor can this disparage God, for the means are none other, but such as God himself doth appoint; thus is God the beginning, the end, and the means, that God may be all in all.  
Thus it appears, that means must be used to purchase our redemption 
The treasures of Nature.  (i. e.) that a price or ransom must be paid for our sin, but where should we procure this ransom? if we have it not of our own, where shall we borrow it? who will be bound for us, or become our surety? it is true that God hath locked up in the bowels of the earth (as it were in Nature's coffers) great treasures of Gold, Silver, precious Stones, Minerals; and these serve to make our Coin, which carries the price of all things; whereby these worldly commodities are bought, and sold in the Market; and these will serve to pay for the ransom of Princes, or to corrupt Magistrates, and to buy their consciences; or for any other worldly or finister employment: and answerable hereunto, God hath his coin in the material heavens; his Golden Sun, his Silver Moon; and as the Chemists observe, there is not a Planet, which hath not a special influence upon some Metals. Thus do Gods treasures in the heaven's cause the generation of ours in the bowels of the earth; but alas, all these are temporary, the rust doth consume them; and therefore they are not current money to purchase eternity; neither yet do they serve in the exchange, and remission of sins.  
After the Metals, we will consider the Vegetatives, the beauty, and sweetness 
Vegetatives.  of fair and delicious flowers; the odoriferous, and aromatical fruits, the precious drugs, and all whatsoever else the earth doth afford; these may very well be Nature's incense, or sacrifice to God; but alas, their odours do vanish, like vapours; and cannot wash away the spots, and cleanse the uncleanness of sin.  
After the Vegetatives, we come to the Beasts, such as have motion and sense; and in them by their slaughter and sacrifice in the Mosaical Law, we find the just deserts, and rewards of our sin, that death is the wages of sin; so that God in the Law, did institute sacrifices to betoken the truth of things to succeed; for it appears that the spots and stains of sin have so far defiled, and made such a deep impression in man, that they cannot be washed away, but by the effusion of blood, it is blood and blood only, that must serve to scour them.  
From beasts come we to Man, for whom the whole world was created, 
Man alone not sufficient to satisfy for sin.  and in whom the whole world did transgress; and having now found out the principal party, we must lay hold on him, he is our Prisoner; and until we proceed first against him, we cannot touch upon the accessaries▪ death being the wages of sin, therefore man must die: but seeing the sin was of infinite malignity, as being committed against an infinite Majesty, it requires either an infinite price and ransom, or an infinite punishment and satisfaction: therefore the death of poor silly man alone cannot suffice, though we must take it in part of payment, yet it cannot discharge the whole debt.  
We must then ascend higher, and if means be used in the redemption 
God and man must join in satisfying for sin.  of man, as it is a work of the highest nature, so needs it must have the most excellent means. This whole world is sublunary, and serves for our inferior uses, to clothe the back, and to fill the belly; it cannot reach so high as the heavens, or the work of our redemption; the Angels are only our guardians, they attend and assist us; and being so meanly ministerial, it were high presumption to make them our redeemers; for they cannot be sufficiently thankful for their own being, much less are they able to satisfy for the sin of others; which sin being infinite, requires an infinite satisfaction; and therefore none but God alone can suffice, for in justice there must be a proportion between the offence, and the punishment; but if the punishment should be infinite, either in the torments, or in the continuance, than there were no place for Mercy, but it should be wholly excluded, which being one of God's attributes, it must ever subsist; therefore it was necessary, that some infinite Person should suffer; and seeing that the work of Redemption is far greater than the work of Creation; and therefore we call the time, Hebdomada major, for in the Creation there was no resistance of God's Power (for there was nothing) but in the work of redemption, our sins stand in opposition, and thereby hinder God's action; and therefore God is pleased not to use any of those general attributes, which performed the work of the Creation, as the omnipotency in making, the providence in preserving, the justice in punishing; but a Person in the Deity must be engaged, and the more to interest him, in the cause, and the more for the satisfaction of justice; there must be an Hypostatical union of the Godhead and Manhood in one Person, whereby the weakness, and guiltiness of man supported by the power, and al-sufficiency of the Godhead, might make a full satisfaction for sin; and though it be not agreeable to justice, that an innocent should die for the nocent, yet by the free oblation of himself it seems very reasonable and just; and thereby he becomes a true real propitiatory sacrifice for the sins of the whole world; and as man using means under God, repentance and sorrow for sin, laying hold on God's Mercies in Christ, shall receive the full benefit, so I doubt not but the cursed Angels, the very Devils themselves, may find some mitigation of punishment, even by Christ's Passion; for God could infinitely increase their Torments, as their sins have justly deserved; 
All Gods Mercies are by Christ.  and it is the mercy of God to bind them up in chains, that they might not be permitted to do more mischief, whereby they might further provoke and incur Gods heavy wrath and vengeance against them; and that they are capable of some mercy, or at least of some mitigation of punishment; they are Gods creatures, they partake of a spiritual nature; and are in the compass of God's general mercy, which may abundantly suffice all; and I do ascribe all the mercies of God to Christ. 
A Person in the Deity redeems us.   
Thus then for our redemption, no less than a Person in the Deity can suffice; and as this is necessary in respect of justice, which requires a due recompense; so in regard of the purchase, which is no less than the Kingdom of heaven, and a Crown of Glory; and therefore could be of no less undertaking, and performance, then of a Person in the Deity; and that it should be the second Person, because he is the word, or the wisdom of God; and the sin was committed against the wisdom of God, by tasting the Tree of knowledge; and though God be life in himself, & imparts life to all others, yet hereby he makes himself liable to death without which there could be no satisfaction. Thus God becoming man, he is interessed in the cause; and so the Justice and Mercies of God are fully reconciled in Christ.  
Thus the Incarnation being presupposed, let us now consider what inconveniency or disparagement it may be, or rather what advantage, or prerogative, may thereby accrue to the Deity; and how all the creatures are thereby exalted and honoured, but man especially is infinitely tied to his thankfulness. For any dishonour to the Deity, certainly there can be none at all; for the whole universe, in respect of God, is as nothing; and therefore what aspersion may arise from the Creatures, and be cast on the Deity, it doth utterly vanish, and come to nothing. Thus the mists, and ill vapours of the earth ascend no higher, than the middle region 
No dishonour to God to be incarnate.  of the air; and there they are dissolved into Showers, Storms, and Tempests, and so fall again to the earth: thus Blasphemies and sins done in contempt of God, yet no way sasten on God, or any way obscute his honour, but thereby God takes occasion in justice, to pour down his wrath and vengeance upon the transgressors. Thus God according to his own ubiquity is every where, and in every Creature, yet without the least disparagement to himself: as the Sunbeams or light, shining upon the most unclean and sordid places, yet are thereby no way tainted, or infected; much less can the Godhead receive any blemish or slain from his Creatures. So there being no inconvenience, let us see what advantage, benefit and honour redounds to the Godhead by the Incarnation. 
God's infinite love.   
First, we know, and our Fathers have told us, that the love of God towards man is infinite, but how shall this appear really and actually, if all the fruits of God's love towards man, be finite, and so bounded? therefore it is requisite, that some act of this infinite love might appear; this is done by an infinite bond, by an hypostatical union of God with our nature; and this is such a bond, as that God himself can do no more, he cannot come nearer man, then by uniting the two natures in one Person; and this we must truly confess to be the fruit, and plainly to demonstrate Gods infinite love towards man.  
Secondly, we confess God's omnipotency; but how shall this appear, 
God's omnipotency.  unless there should be some infinite Creature? It is true, that making must something of nothing, there being an infinite distance, a non ente adens, it needs argue omnipotency; yet this is only in respect of the manner, but that God's omnipotency might every way appear, it is necessary there should be an infinite Creature: and here behold God and Man are united, and become one Christ, who is truly infinite, and omnipotent; and therefore doth every way confirm God's omnipotency.  
Thirdly, the Incarnation seems to add some perfection to God, and 
God's experience.  to improve God's knowledge: it is true, God knows all the miseries and sorrows of man, all his imperfections and weakness; but he knew them not in that manner as now he doth, for he knew them not by way of trial and experience in himself. The sick patient, who feels the smart, and sorrow of his disease, may seem to have better knowledge than the Physician, who hath it only by speculation; God himself had not that experimental knowledge of man's condition, before he became man, and put on our nature, and in his own Person became subject to passion. 
God's Pa●…lion.   
Fourthly, to vindicate the Justice of God, for God requires no more of man, than what God performed to man. The Creation was done by the word of his mouth, verbo virtutis su●…, with the greatest ease and facility, but what God requires of man, it is accomplished with sorrow, labour and misery, therefore here is no proportion. Now to stop the mouths of blasphemers, God himself hath taken up man's nature, thereby to make himself subject to passion, and so to perform more in his own person to man, than he requires of man, or that man can perform unto God, for that God died for man, but man dies for his own sins.  
Fifthly, as God was the Creator of all things, the end and conclusion 
The Mediator.  of all, so it was necessary, he should be the Mediator and Redeemer of man; that so God might be all in all, the beginning, the means, and the end.  
Sixthly, it was a great addition and increase of honour to God, which I 
A new honour of God in his Title.  prove by the Title which God assumes to himself: for whereas before he was called The God of heaven and earth, The Lord of the Universe, The Maker and Creator of all things, The Lord God of Hosts: now he assumes another Title and style of honour, to be called The God of Abraham, the God of Isaac, the God of Jacob, which is a more honourable style, then to be called The God of heaven and earth, seeing that he was then in their loins, who did infinitely exceed the whole Universe. And as this was his Title in the Old Testament, so in the New he is called more particularly The Father of our Lord Jesus Christ: and this is God's greatest honour.  
Seventhly, and as these advantages and prerogatives accrue unto the Deity by the incarnation of Christ; so there are great privileges which 
The dignity of the creatures by the incarnation.  befall the Creatures, in having God to be one of their number and society, for without this privilege, the Creatures might have expostulated with God, that although they were made of nothing, yet still in respect of God they were nothing. Now God is verity and truth, and therefore according to verity and truth, they were yet still as nothing: See then how much God is disparaged in the work of his Creation, that he should create nothing of nothing: See how man and all the Creatures are become contemptible, for that in respect of God, that is in verity and truth, they are nothing, this were to abate their thankfulness to God, and to make them dislike their condition; and man himself, though he may seem to boast of God's love, that he was created according to God's image, yet still he discerns, that there is an infinite distance between God and man: but when as once God became man, and the Creator was made a Creature, this did not only shorten the distance between both, but did indeed incorporate them, and made both Natures, God and Man, to be one Person, as if God should descend from the Throne of his Majesty, and come nearer the Creature, and stretch a hand out of the clouds, while poor man out of the dust, raised by God's grace, lifts up his hand of Faith and Hope, and while these two hands meet, and are joined and coupled together, there becomes a perfect marriage, both are united in one Person, the Deity puts on our weakness, and our manhood is clothed with God's 〈◊〉: And thus is there a perfect union in the Person of Christ.  
Eighthly, though the Creatures were made by God, yet still it lies in 
The Incarnation is a settlement to the creatures.  God's power to unmake them, and in every minute to reduce them to nothing, and some wic●…ed men might a little distrust God, but for the assurance of the continuance of God's favours, God is become man, the Creator made a Creature, both Natures now fastened and riveted together by an indissoluble knot of marriage, which can never be broken; and which serves as a great engagement and assurance from God, to preserve and continue his graces and blessings upon the works of his own hands, whereof we have a pledge or earnest in Christ, perfect God and perfect Man, both Creator and Creature united in one Person, never to be separated. So I hope it plainly appears, that as the Incarnation can be no dishonour to God, so it tends to the great honour and settlement of the Creatures.  
In speaking of the blessed Trinity, I began with the beginning of S. John's Gospel. In the beginning was the Word, and the Word was with God, and God was the Word. Then for proof and assurance of this great mystery, I ended with the end of S. John's Gospel, wherein he affirms, that the world could not contain the books which might be written of Christ's acts; thereby intimating, that the works and miracles that Christ wrought above natural power, did most abundantly serve to confirm and justify the works and mysteries which he taught above natural Reason. And now that I come to the Incarnation of Christ, where the invisible God becomes visible man, it is strange how this our Apostle S. John altars his style: for in his first Epistle, Chap. 1. ver. 1. speaking of God in our flesh, he saith, That which was from the beginning, which we have heard, which 
S. John's testimony of the incarnation.  we have seen, which we have looked upon, and our hands have handled of the word of life: So that he who speaking of the Deity of Christ, like an Eagle soared aloft, as it were out of sight, even beyond all humane reason and understanding, speaking now of the Humanity of Christ, he descends so low, to make it more manifest and palpable, as he seems to fall beneath sense, for that he calls all the senses of man to witness, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled: and this in effect twice repeated, whereby we may be the more assured of the truth of his Manhood.  
As there was an eternal generation of this Word according to the Godhead, so was there a Temporal birth of this Word in the fullness of time, according to his Manhood: for these two Mysteries, though very different in themselves, yet are they both very wonderful. In the first you shall observe three Persons in one Nature; in the second you have three Natures in one Person; a Trinity of Persons in a Unity of Nature, and a Trinity of Natures in a Unity of Person, the Father, the Son, and the Spirit, three distinct, several, and real Persons, yet all subsisting in one undivided Essence of the Deity; the Flesh, the Soul, and the Godhead, three distinct and several Natures, yet all subsisting in one undivided Person of Christ.  
How wonderful is the mercy of God, that whereas our Saviour the 
The incarnation proceeds from God's mercy.  second Person in Trinity was All-sufficient and happy in himself, yet in commiseration of man, man that had sinned in the root, sinned in the bud; when to our first-fathers' guilt we had heaped up innumerable transgressions against the day of wrath, he took up our nature and infirmities to satisfy for our sins, to offer up himself as a propitiatory Sacrifice to reconcile us to God: Men, Angels, and all other inferior created powers, cannot any way satisfy for the least part of our guilt, as not being able to be sufficiently thankful for their own being.  
Sin is an infinite evil, as being committed against an Infinite Majesty; and therefore in the exact balance of God's Justice, requires no less than an infinite Rans●…m, or an infinite Punishment. Righteousness and Justice pleaded against man, that our sins were such as could not stand with his integrity freely to pardon; Mercy and Peace put him in mind of his ancient love, that as he had freely created man, so now likewise in the bowels of compassion he should freely intend the Redemption of man. And thus it was concluded in the High Court of Parliament in the highest 
God's Justice and Mercy reconciled in Christ.  Heavens, that God himself, Christ Jesus the second Person in Trinity, should take our Nature upon him, that as every act of his proceeding from his Deity, the shedding of the least drop of his blood, the trickling of one tear, the suffering of one stripe, the least temptation, was of infinite value, of infinite estimation: so he alone was able to recompense for sin. And thus it was fulfilled what was said by the Prophet. Mercy and Truth have met together, Righteousness and Peace have kissed each other: Here is the agreement, and thus is God and man reconciled, by the coming and Incarnation of our only dear Lord and Saviour Christ Jesus.  
When I consider the first sin, the sin of the Angels, I cannot conceive 
The occasion of the sin of Angels.  that such excellent Creatures in their own kind, understanding Natures, intelligent Spirits, should attempt such a foul offence against God, as to ascend up to his Throne, to take upon them God's Majesty, were there not some probability, or likelihood to effect it. I cannot say, whether they had it by immediate infusion from God, or to speak after the manner of men, by some common fame or report, that the Creator and Creature should be united in one Person; or whether by the excellency of their own knowledge, they did fitly gather, that as the Creation was a work of God's infinite love, and as God was existent in every creature, according to the infinite extent of his own nature; so undoubtedly as an effect of that infinite love, God should tie unto himself some creature by an infinite band, namely, by an hypostatical union: And this their Conceit gave some way and occasion to their pride and presumption, as claiming and challenging that high prerogative, above other creatures, by virtue of their birthright. But herein did appear the oversight and ignorance of the Angels, for the creature was not to aspire to the height and dignity of the Creator, but the Creator was to descend to the humility and baseness of the creature; neither was God to be 
Christ was not to take the nature of Angels.  united to the Angelical nature (though otherwise highest in order and condition) but to descend lower, to give a more undoubted token of that infinite love, even to the humane Nature and Manhood, man's Nature being the Centre in the midst of the Circumference, a little Microcosin, in whom all the creatures are united: things sensible partake in his Body, the intelligent Spirits are combined in his Soul; and thus God taking the nature of man, sits in the very midst of his creatures, imparting himself infinitely to all, so far forth as it may well stand with the truth of his Godhead, and with the state and condition of the creature.  
But supposing the three Persons in one Deity, why should the Word be 
Why the second Person, rather than any other, should be incarnate.  made flesh, the Father and the Spirit excluded? Certainly, if we were to make choice of the Person, reason would inform us, that to be the natural son of man is more agreeable to the natural Son of God, then to the unbegotten Father, or to the proceeding Spirit: The manner of his double birth would testify the same truth, begotten in the understanding of God from all eternity, conceived in the womb of a Virgin in the fullness of time. The nature of that sin which was the first motive of this descent, seems to fasten a necessity upon the second Person of the Trinity, it was a sin against the wisdom of God, the tasting of the Tree of Knowledge, Eritis sicut Dii scientes bonum & malum; and therefore fit it was, to show the large treasures of God's mercy, and the strictness of God's Justice, that the same wisdom offended, should satisfy for the offence, Foelix culpa quae talem habuit Redemptorem; where is the wrong? 
How Gods words are verified.  where is the injury, when the party offended shall satisfy? and therefore we will with humility retort Gods own words upon himself, who upon the fall of man could say, Ecce Adam quasi unus ex nobis; so now upon the fall of God, that is, upon the descent of God, we will say, Ecce Deus quasi unus ex nobis. If man lose the image of God, as concerning Holiness and Sanctity, wherein he was first created, nothing can restore this image, but that which gave the first impression. If man cannot conform himself unto God, then for an upshot and agreement between both, necessary it is that God should consorm himself unto man: Man lost God's image, God takes up man's image; and this was most competent to that Person in the holy Trinity, who as the Apostle describes him to the Hebrews, was Splendour gloriae, & figura substantiae Patris.  
Observe, I beseech you, the creation of man, being made of the earth, God breathed into his nostrils the breath of life: Breath, if it were agreeable 
The incarnation intimated in man's creation.  to God's nature, yet certainly proceeding from an intelligent Spirit, it could not be bare breath, but necessarily it must be accompanied with some word, especially considering, that in all other Creatures you shall find the power of this word; for God spoke the word, and they were created. But here this word is concealed, and therefore we may well suppose, that there is some mystery concealed.  
Behold then the first earnest of his Incarnation, God intending a marriage between the Deity and the Humane Nature, he takes the body of man, as it were taking his wedding gloves, breathes in them, to extend them, to warm them, to sit them for himself, at length puts them on. Here now at length the word accompanies the breath, the breath made us living souls, the word shall make us quickening spirits; breath gave us a natural life, the word shall regenerate, and give a new birth: and thus by virtue of this breath, by virtue of this word, man hath a double root, 
The first Adam and the second Adam.  the first Adam, and the second Adam, taking sap from both; he is Arbour & arbour inversa, he hath a root downward, and a root upward, he treads upon the earth, and looks up towards heaven. And thus God, if ever intending the renewing of his Creatures, sit it was, that God should there begin, where he did end: Man was the last work of the Creation, and therefore in man there must be the first beginning of renovation, Incipiat ubi desitum est, it is a rule in all works, and here you shall find it true by experience, the last work is first perfected, For the Word was made flesh.  
But I would gladly demand of the Jews, who do not acknowledge 
The great mystery in God's name.  these mysteries, either the Trinity, or the Incarnation, Why should God be so careful and curious in giving himself a Name, a Name it is, therefore ordained to make a difference in a multitude, as many men of one kind are distinguished by their names: But the nature of God is one, as the Sun is but one, and therefore wants no name, but the name of his own kind. God's Name then, as it imports no difference in his nature, so it implies a distinction and difference of Persons in that one nature of the Deity. This will better appear, if you please to consider that great and ineffable Name of God, the Name of four letters: The first letter was Jod, quod significat principium, and doth undoubtedly betoken the Person of the Father; The second was He, quod vivere significat, setting out the second Person, as being life in himself, though life by participation, imparting life unto the Creatures, for in him we live, we move, and have our being, he is the Way, the Truth, and the Life; The third letter was Vaughan, quae vim apud Hebraeos habet Copulandi, intimating the love of God proceeding from the Father and the Son, whereby the Father and the Son are united; The last letter it was the same with the second letter, He twice repeated, ut duas in filio fateamur naturas, & Dei & Hominis. And that you may conceive that this observation of the Name, proceeds not from man's fancy, and conjecture, I pray give me leave to bring another Example to this purpose.  
When God had tied himself unto Abraham, as touching the promised 
The name of Abraham changed.  seed, in token hereof it pleased God to change the name of Abraham, from Abram to Abraham, by the addition of a letter; so likewise of his wife, from Sarai to Sarah, by the substraction of a syllable, and the addition of a letter. Now you shall observe that this letter, which was added to both their names, it was indeed one and the same letter, and it was a letter of Gods own Name, the second letter of his Name, that as the second Person was to be united to the nature of Abraham and Sarah, so this letter given and received, might serve as a pledge or an earnest to signify that union.  
Observe the phrase and style of Scripture, Verbum Domini venit ad 
Several presages of Christ's coming.  Isaiam, venit ad Prophetas, etc. which form of speech, to my understanding, cannot be so well justified, were it not that this word were a Person, and that some certain manner of coming were proper and peculiar to this Person. Why should God speak of himself after the manner and fashion of men? I cannot disallow the opinion of our Divines, that God speaking to man's understanding, fit it was that he should descend to man's capacity; but desiring that truth in God's words might altogether appear, I had rather apply them to an intended incarnation, then to admit a bare figure in God's words, which happily to us might be some occasion of error. Wherefore serve the groan and cries of the Fathers, Expectabo salutare tuum Domine, Mitte quem missurus es, Rorate Coeli desuper, & nubes, pluan●… iustum, Utinam disrumperes Coelos & descenderes, Elevate portas principes 〈◊〉 introibi●… Rex gloriae, etc. were not this Son to be born, this expected Messias, above the state and condition of man? for by nature children should rather boast of their Parents, showing their honourable descent, pedigree and lineage; but if the decrepit Parents, for many precedent ages, shall comfort themselves in hope of this child, as it is no natural course, so undoubtedly this child must claim a higher birth than nature can afford him.  
Let their own Prophet's witness against them, I will now content myself 
Christ's God▪ head prophesied.  with two only quotations, Jer. 33. 16. In those days shall Judah be saved, and Jerusalem shall dwell safely, and he that shall call her, is the Lord our Righteousness. Isa. 7. 14. Behold, a Virgin shall conceive and bear a Son, and she shall call his name Emmanuel, which is by interpretation, God with us.  
For that Temporal Kingdom which the Jews expect, I would gladly 
A temporal Messias how improbable.  know, what contentment can the world yield, whereof their fathers were destitute; a rich, glorious, and beautiful Temple, the Land of Protnise in possession, a people multiplying above measure, made a terror to all Nations, Peace and Plenty within their walls, a wise and a just Law, Politic and good Governors, valiant and victorious Captains; and yet in those days there was a continual expectation of the Messias, not to add to their worldly pomp, but to establish a higher Kingdom, the Kingdom of Grace and of Truth, which herein exceeds all earthly Monarches▪ that it wants no outward Thrones nor Ceremonies to set forth his own greatness, but it appears glorious in baseness, powerful in weakness, that so Gods immediate hand might better discover itself, who pulls down the mighty from their seat, and exalts the humble and meek. Far be it that the coming of the Messias, the expectation of all Nations, should only tend to worldly and transitory honours, which is but vanity of vanities, and cannot quench the moderate thirst of the soul; neither is so befitting man's present state and condition for this world, which we now inhabit, is but the place of our exile, a vale of misery, a just punishment for our father's disobedience, and only serves as an earnest, or a passage to a farther happiness. If Paradise were to be replanted on earth, God had never expelled man Paradise; yet let the Jews apply those Promises of 
Christ's coming to Judgement.  glory to the second coming of Christ, his coming to Judgement, and there shall they find them truly verified according to the letter, that not one tittle of the Law can miscarry.  
Thus having encountered with the Jews, I will now come to the Hypostatical Union of this Word with our flesh: for Explication whereof, I do much commend the saying of a Father, Nec inferiorem consump sit 
Two several Natures.  glorificatio, nec superiorem minuit assumptio, two distinct and several natures, the Godhead and Manhood, and yet the weakness and infirmities of man not swallowed up in the Majesty of God, nor yet God's Majesty embased or lessened by the assumption of the Manhood, but both continue whole and entire, both make but one Person, Christ Jesus, our dear and blessed Messias.  
I will illustrate this with two similitudes: God first appearing to 
Similitudes to set forth the hypostatical Union.  Moses, appeared in the form of fire in a bramble bush, the fire not consuming the bush▪ nor the bush obscuring the fire, but both continuing whole and entire in their own nature. 2. Our Saviour is here styled by the name of a Word: and in a word you shall observe these two parts; Sonus, a sound, the elision of the air proceeding from the mouth, and possessing the ear; and likewise Verbum, a significant word, carried by the Conduit-pipe of this sound, and informing the understanding. The sound proceeds from motion, and only beats upon the sensitive part; the word taking his descent from reason, doth likewise speak to the reasonable soul, neither sound nor word are confounded, neither sound nor word can be separated. I will not only content myself with bare similitudes, but it shall further appear by a type. Benjamin had two names, from his mother he was called Henoni, that is, the son of sorrow, the son of affliction; and from his father he took the name Benjamin, that is, the son of Strength, the son of Portitude and Courage. Make the application to Christ.  
Now, for the possibility of this union of the Godhead with our Nature, 
The possibility of the Incarnation.  doth not Reason inform us, That as Creatures have their condition from God, so it cannot stand with the same goodness of God, without great, and just occasion, to alter and change their state and propriety. See you not God in all his works, and yet the works still continuing and subsisting in their own kind? Canst thou conceive how all the contrary Elements should be combined in one compound subject? Canst thou understand how the body and soul are united, two distinct and several substances, of several kinds, the Spirit and the Flesh, not necessarily depending upon each other, the soul having life, motion, action, existency, without the help of the body, and the body likewise subsisting in his own Elements, without the information of the soul? Then why should it seem strange or incredible, that the Godhead and Manhood should be linked in one Person▪ since nothing is impossible to God, but that which implies a contradiction?  
From this union of the word with our flesh, necessary it is that the 
The consequences of the Incarnation.  manhood of Christ should receive all possible infusion of grace, all possible perfection, which may be any way competent, or stand with the condition of a creature; and that in the first moment of this union, Christ increased in knowledge, but it was according to man's appearance and Judgement; for in his first conception, the manhood in the right of the Deity, contained in itself all the treasures of God's wisdom, the fullness of knowledge; which notwithstanding by degrees, according to man's state and condition, did manifest and discover themselves.  
This band between both being indissoluble, which did well appear in 
How the natures were united.  the time of Christ's (passion hough the soul and the body were separated, yet the soul and the Deity were never divorced) and two distinct natures being knit together by this indissoluble bond, making but one person; hence it is, that there is a mutual communication of attributes between both, and that without the breach of truth; man's weakness fastened on the Deity, and God's power ascribed to man's infirmity, Deus natus est, & passus est, homo fecit miracula, & captivam duxit captivitatem, in this union nothing was wanting to Christ, which was necessary to man's nature, no imperfection redounding in Christ, whereof the nature of man might be privileged, he was conceived without sin, and therefore might well subsist without sin, yet the punishment of sin, of that original sin, Morte morieris, being tied to our nature, by a Statute Law, Statutum est hominibus semel mori, if God takes up man's nature, he cannot be exempted from that penalty; though free from the sin yet liable to the punishments as sustaining the person of whole mankind, and with his undeserved punishment, satisfying for all; but for our actual transgressions, as he was likewise free from these sins, so neither could the vengeance of God, due 
No sickness▪ could befall Christ.  for those particular sins, seize upon Christ; no error in his understanding, no perverseness in his will, no blemish in his body, nothing defective in his members, no sickness could attach him, no leprosy infect him, and therefore the price of his innocent blood, being of infinite value was made an infinite ransom for sin; and takes away the guilt, both of original and of our actual sins; for he died for our sins, and rose again for our justification, and thus is the Word made flesh; God is manifested in the flesh, justified in the spirit, seen of the Angels, preached to the Gentiles, believed on in the world, and received up in glory.  
And now I come to the manner and circumstances of Christ's Birth 
The circumstances of Christ's Birth.  and Nativity; not intending to speak any more of the mystery itself. I will only insist in some very few outward circumstances, not unlike our unskilful Historians, who sometimes unacquainted with the secrecies of State, the close carriage of business, and the inward affairs of kingdoms, are able notwithstanding to discover many several circumstances, and outward occurrences, whereby the judicious reader better conceives then the Author could happily inform: so here for want of due knowledge, I will only acquaint you with the circumstances, reserving the mystery itself, to your godly and serious meditations; these circumstances, I will divide according to the Schools division, Antecedentia, concomitantia, subsequentia.  
First in the preparatives to his coming, I might be infinite in relating 
The preparatives to his coming.  the several promises of God, as touching the seed of the woman; the Stock, Tribe, and Family, to which these promises were tied and entailed; the truth of these promises, continued in many prophecies, acted out in Types, resembled in figures, shadowed in parables, offered up in bloody sacrifices; and in a word sealed and confirmed unto us, in the whole scope and intent of the Law; from hence proceedeth such a certain expectation of the Fathers, that in their infallible hope and assurance, they went so 
The Gentiles.  far, as to make his nuptial Song, the Song of Songs, the Canticles, as if they had been to be sung, on the day of his marriage; and in their deaths, that it might appear, that still their hopes did survive them. I will only instance in Jacob, Expectabo salutare tuum Domine, in token hereof, as it were making his last Will and Testament, bequeathing his soul unto God; he takes order for his Christian burial, lays a charge on 
jacob's expectation.  his Son, to carry his dead body out of Egypt, as it were then going to Jerusalem in Pilgrimage; that so, Christ at his coming, might tread upon his dead bones; and that he might for ever rest near the place of his rest, the holy Sepulchre.  
But I will here only make choice of prophecies, for that it is said that 
The prophecies of Christ.  Christ before his coming, was Assimilatus in manibus prophetarum, framed out in wax, in the hands of the prophets: not unlike a custom of Princes, who intending to match with strangers, as it well beseems their high condition, and stands with the policy of government State; having no opportunity upon all occasions, or suddenly to meet themselves; first they send their Ambassadors to treat of a marriage; and together with them, their own pictures, to move love and affection. So Christ intending to espouse himself to the Church▪ willing not personally to appear before the fullness of time were accomplished; first sends out his prophets, who so lively and accurately describe him to the world, as that in his coming, we could not mistake either in his person, or in his condition; but if I should give way to all several prophecies▪ I should prove infinite; How am I plunged with varieties, and over-laded with plenty, in this argument! I will only tie myself to some few prophecies, which point out the very instant time of his coming.  
Gen. 49. 10. The sceptre shall not depart from Judah, nor a l. a wgiver 
The coming of of Eltah.  from between his feet, until Shiloh come, and the people shall be gathered unto him; that this is meant by the Messias all confess; and it is manifest by the word Shiloh, which signifies the prince of peace; that the time is now accomplished it is apparent in Herod, who first succeeded▪ and put down their Sanedrim or council house; consisting especially of the chosen men of the tribe of Judah, in so much that many of the Jews, well perceiving that the time was now come; and knowing Gods promises to be certain and infallible, they began to acknowledge Herod for their 
Herodians.  Messias, as succeeding the tribe of Judah, in the government of that State; and from thence they are called Herodians, as they are mentioned in the Acts of the Apostles. Others seeing that all things were not accomplished in Herod, began to acknowledge Vespasian the Emperor for their Messias, as having the government of the Roman Empire; and pretending that he was descended by his Mother's side from the high Priest, and the tribe of Judah. A third sort seeing that all things were not accomplished in Herod or Vespasian, began presently to rebel, and stir up in Arms against their Prince and the Romans; as then expecting upon this occasion, that their Messias should manifest and discover himself; and at length recover their weak, decayed, and ruinated Monarchy. The best of them the high Priests, the Scribes, and the Levites sent to John Baptist to know, whether he were that expected Messias or not? as being privy and guilty to themselves that the time was now come for the approach of the Messias; How 
Christ no temporal Messias as he Jews expected.  were these men deluded, when through pride and hardness of heart, they went a whoring after their own inventions, expecting a Lordlike, and a temporal Messias; and looking to the glory of this world, their eyes were dazelled; and they could not discern Majesty clothed in humility, power shadowed in weakness; our expected Shiloh, our deer and blessed Messias Christ Jesus; even at that time born of a Virgin, and laid in a Manger  
The second Text of Scripture to prove the just time of his coming, is 
The time of his coming.  taken out of the ninth of daniel's Prophecy, whereby the number of weeks the time is described; so that by the exact computation of Chronologie, it cannot possibly betoken any other time, than the Birth and Nativity of our Saviour. The third Testimony is taken out of the second of Aggay 7, Yet a little while, and I will shake the heavens, and the earth, and the Sea, and the dry Land; and I will move all Nations, and the desire of all nations shall come; and I will fill this house with glory, saith the Lord of Hosts, this could not happen at any other time, but in the days of our Saviour; and many hundred years are now past, wherein the Jews have continued an ignominious, and desolate people; a reproach to all Nations, their Temple destroyed, their Priesthood abolished their Tribes confounded, their kingdom ruinated, and themselves scattered, and dispersed over the face of the whole earth; and therefore these things were then accomplished, at the Birth of our Saviour.  
For the manner of his coming, see how all other Prophecies do concur 
The manner of Christ's coming.  with our Saviour, that he should be born of a Virgin, Esay 7. Born at Bethelem, Mich. 5. That then he should come into the world, when there should be an universal peace, for the greater propagation of Christianity, Esay 2. Mich. 4. Zach. 9 That John Baptist should be his forerunner, and prepare the hearts of men by preaching repentance, Mal: 3. Esay 40. that the Gospel should be preached to the poor, confirmed by Miracles, Esay 35. and the 61. that poor, and yet as a King, he should enter into Jerusalem, Zach. 9 that the Gentiles should be called, the Jews rejected, Isa. 49. and the 66. Alas, I should be infinite, if I should run over all several prophecies. Thus much in general, there is not any one Action attributed to the Messias by the prophets, which is not most truly competent to Christ, all several Types are likewise accomplished; the brazen Serpent lift up in the wilderness, the paschal Lamb slain in remembrance of their delivery from the bondage of Egypt, all other sacrifices offered by the Priests, for the sins of people: these and many other infinite are all fulfilled, in our dear and crucified Saviour. I shall not here need to speak of their miracles, for they tending wholly to strengthen, and confirm the truth of their Doctrine; their Doctrine being referred to Christianity, their miracles do likewise testify our faith and belief; and so I come to the Gentiles.  
Not any prophecy to my understanding, more evident and effectual, 
Prophecies and preparatives among the Gentiles, for the coming of Christ.  then was the prophecy of Balaam Numb. 24. wherein we may observe the certainty of his hope, videbosed non modo, intuebor sed non prope, the double nature of Christ, together with his descent and genealogy, stella orietur ex Jacob, the kingdom of Christ, Virga consurget de Israel, the power of this kingdom, together with the large extent, and happiness of this kingdom in the words following, Percutiet deuces Moab etc. that this prophecy must be understood of Christ, all consent and agree; and I pray mark his own preparation, twice repeated in the same Chapter, Balaam the Son of Beorhath said, & the man whose eyes are open hath said; he hath said, who heard the words of God, and knew the knowledge of the most high, which saw the vision of the Almighty, falling into a trance, but having his eyes open; you would think this man to be mad, werei●… not a prophecy of such excellency, wherein he seems to glory, and boast that it was the only joy and comfort of his heart; and therefore desires to prefix his own name, in great Capital Letters, to leave a Testimony of his faith, to all succeeding ages.  
For the truth and confirmation of this prophecy, lest the Jews might 
A miracle to confirm the prophecy.  seem to distrust him, and wholly to neglect, and condemn all the Gentiles (when as notwithstanding some of them had the knowledge of the true God) behold a miracle, the Ass speaks; for I should as soon believe, that an Ass might see an Angel, know an Angel, discern the secret intent, and thoughts of an Angel, be able to speak, able to reprehend his master, though a prophet, as that a heathen man of himself should be able to prophesy of the coming and kingdom of Christ.  
For the success and event of this prophecy, both figuratively and literally; 
The ful●…lling of the prophecy.  see how all things were fulfilled, when as the great Magis either descended from Balaam, or having certain knowledge of his prophecy, did continually watch; and attend the appearing of the Star in Judea, which conducted them to the place of his birth; where they worshipped God in our flesh; and were accepted of Christ; and were made the first fruits of the Gentiles: O the joy and comfort of all our hearts, who were then the forlorn and desolate people, but now in them, by them, and together with them, we are made the sheep of Christ's fold, members of his Church; thus Balaam in his posterity, saw the accomplishing of his own prophecy.  
But I will not borrow my evidences from Scripture, I will deal with 
The prophecies of the Sibylls.  the heathen in their own Records; it was not the simple and rude multitude, or the ignorant and vulgar people, which so much admired, and extolled the Sibylls; but the Sibylls were famous among the learned, much esteemed of the wise, such as were the only Oracles in all the uncertainties of State; and here see the wonderful works of God's providence, whereas their writings had lain moth-eaten for many years, wrapped ●…p together with other old Records of the Romans, whereas none might pe●…use them under a certain penalty; see here a little before the Birth of our Saviour, by the Emperor's command, they were reviewed, and set to the open sight of the world, that all people might take just notice of the truth; and accomplishing of these prophecies, see here a thing which seems casual to the eyes of man: God hath ordained even by the means of bad instruments, the Heathen Emperors, the manifesting of his glory.  
Now for the subject matter, contained in their prophecies. I can give 
The Sibylls speak very punctually of Christ.  no other Testimony but only this; it is impossible for the best grounded Divine, or the mo●… constant, and assured Christian, to comprise more several mysteries, or greater variety of actions in so few vers●…s, all verified in our Saviour; then are contained in their prophecies. The blessed Saint Austin hath well observed, that the first Letters of their verses, being joined together will make up these words, Jesus Christus filius unigenitus Dei, Jesus Christ the only begotten Son of God. It were needless to repeat any of their sayings, seeing all of them tend, and bear witness of the Messias; insomuch as the Christians were ever after forbidden the use of their books, by the Heathen Emperors, the persecutors of Christ, lest they should convert, or confound them, by the Testimony of their own Prophets.  
Now for the Religion of the Heathen, see how God did naturally ingraff 
The Religion of the heathen a preparation to Christianity.  in them some small shadow of his Deity; or otherwise permitted their errors, that so they might the sooner be brought to believe these mysteries of Christianity, they acknowledged one God; and thus they were taught by the light of reason, for there can be but only one infinite; and yet they worshipped many God, as Saturn, Jupiter, Mars, and such like; which doubtless, hath some small resemblance, and is an obscure shadow of the Trinity; wherein we acknowledge three Persons, and yet but one God. Secondly, in their Gods, they considered one, as the Father of the rest, Divum pater, etc. All of them linked together in the Chain of consanguinity and kindred, and this may in some sort, set forth the eternal generation of Christ, that God the Father, did beget his Son; and from both proceeds the holy Ghost. Thirdly, their Gods were men, which in effect might intimate thus much, that God should prove man, Christ Jesus God and man, two d●…stinct Natures, and yet but one Person and substance; and thus the Jews in regard of the Divine revelation, the Gentiles by the principles of their own Religion, cannot suppose the mysteries of Christianity, to be strange and incredible; but all might acknowledge the Star of Salvation; which God hath prepared before the face of all people, to be a light to enlighten the Gentiles, and to be the glory of his people Israel: and so now I come to such things as are concomitantia, such as did accompany his Birth.  
God having decreed to take our Nature upon him, he prepared for 
The Mother of Christ, an espoused Virgin.  himself a chosen vessel, the most pure, spotless, immaculate, & undefiled Virgin, that ever did subsist of our corrupted flesh, the Blessed Virgin Mary. Blessed be the womb that conceived my Saviour; and happy are the Paps, that gave him suck! Marry an espoused Virgin; and that for these five Reasons. First, that no unjust imputation should be laid against her, through the infamy of childbirth. Second●…y, that she might have the comfort of a spouse, a fellow-helper in such extremities. Thirdly, that the Birth of Christ, might be concealed from the evil Spirit, who did undoubtedly foresee, that the Messias should be born of a Virgin; and therefore it was the providence of God, that she should be an espoused Virgin; so to prevent his mischievous, and wicked practices and designs. Fourthly, for the approbation of all the several states of men; virginity which is recommended unto us in the Mother of Christ, and yet an espoused Virgin; and there is the approbation of marriage. Fifthly, and most especially as I conceive; because the genealogy of Males was only enroled, and public notice taken only of their Tribe; and they matching in the same Tribe, there could be no further question, but both were of Judah; whereof the promise was made for the descent of the Messias.  
I will not here speak of Saint John Baptist, the forerunner of Christ, 
The general taxing at the Birth of Christ.  who was the voice of a crier in the wilderness, as was prophesied by Esay. I will tie myself more strictly to speak of his Birth; being conceived in Galalee, it fell out so, that Augustus Caesar then Emperor, taxing the whole world, every one was to repair to his own City; and therefore Joseph and Mary went from Nazareth in Galilee unto Bethlehem a City of David, for they were of the house & lineage of David, as it is Recorded by Saint Luke in his second Chapter. Observe here I beseech you, a most wonderful and unspeakable providence of God; it may be this genera●…l meeting and assembly was called against the coming of their true King, notwithstanding the edict came from Augustus: It may be that it was God's goodness, that through this general concourse, and passage of people, there might be a greater manifestation of his Birth; and therefore he was conceived in Galilee, born in Bethlehem, brought up in Egypt, that all the world might take just notice of his coming. These happily may be but man's conjectures; I will therefore acquaint you with four things, which I think were most especially intended by the holy Ghost.  
First, whereas the blessed Virgin having no Revelation, might happily 
The effects which fo●…lowed the Emperor's Edict.  be ignorant of the place of Christ's Birth, and where she should be del●…vered; see here there comes forth an edict from an heathen Emperor, that so the prophecy might be fulfilled, that the Messias should be born at Bethlehem, Mich: 5. Secondly, whereas there might be made some doubt of his Genealogy, Joseph and Mary by virtue of this edict, were constrained to go to Bethlehem a City of David, thereby to make it manifest, that they were descended from the Tribe of Judah, whereof the Messias was expected. Thirdly, whereas it was prophesied, that the Sceptre should not depart from Judah, nor a Lawgiver from between his feet until Shiloh come, by this one act of gathering together the dispersed people, and that for the payment of Tribute to the Roman Empire to a foreign Prince, it is manifest that the people were now in thraldom and captivity; and that the time now approached for the coming of the●…r Messias. Fourthly, to manifest the truth of his Nature, no sooner born, but he was instantly circumcised among the Jews, which did serve for the trial and touchstone of his Manhood: so with the Gentiles he is here numbered and accounted amongst men. And as his Nature, so his Condition did appear, that he was not to be any Temporal King, for he traveled in his mother's womb, to pay Tribute unto Caesar, and therefore Herod might be well secured of his own Kingdom, Non eripit mortalia qui Regna dat coelestia. How many and how great Mysteries are contained in this one action, Time, Place, Genealogy and Descent, the truth of his nature and condition, all manifested by a Decree of an Heathen Prince, little intending the good of God's Church, God overrules the hearts of Princes: And this is wholly to be referred to his All-disposing Providence.  
Coming to Bethlehem, Joseph and Mary were lodged in a common Inn: No marvel, for here was the birth of a stranger and foreigner, God of himself, yet now become man, being Lord over all, yet for our sins taking upon himself the form of a servant, etc. Thus the preparation 
Why Christ was born in a common Inn.  for his birth and nativity, was answerable to his state and condition: In a common Inn, as being to extend equally his universal grace unto all, none are excluded from a common Inn, none are rejected from the bosom of the Church, the passage lies open to all, and all are admitted through Faith and Repentance: So was his Passion. Extra portas Civitatis, without the walls of the City, as not redounding to the particular benefit of City or People, but equally extended to all. In a common Inn, where commonly the greatest excess, the greatest riot and disorder is observed; and therefore it shows the end of his coming, which was to satisfy for the sins of his people.  
And yet there was no room in the Inn (it should seem it was taken up, 
Christ was born in a stable.  with a multitude of guests in this great concourse of people) and therefore she must be delivered in a Stable. See here a homely entertainment of the Majesty of God, and man's unthankfulness for his mercy! and thus it befalls the heart of man, which being wholly possessed and swallowed up with our worldly thoughts, the lust of our eyes, the concupiscence of our flesh, cannot afford the least entertainment or harbour for the working of God's Spirit. Born in a Stable? Here it was verified that the Ox and the Ass acknowledged their Lord and Master, while sinful man stood wilful and obstinate, neglecting his Maker. Born in a Stable? True it is, that from the first day of his birth, to the last minute of his Passion, the foxes had holes, the birds had their nests, but the Son of man had no place of habitation. Born in a Stable? Here is no preparation, no solemnity, as if we were to expect not a man, but the worm of men, and the outcast of the people. Alas dear Virgin, comfort thyself, thy Babe is thy Comforter, thy Comforter thy Saviour: for behold, from henceforth all generations shall call thee blessed. Alas sweet Babe, pardon our unkindness and discourtesy in thy entertainment, thou thyself hast taken the nature of man, and what is man but grass and hay, well befitting a Stable? and therefore as thou thyself hast infinitely abased thyself, so pardon our unthankfulness, if in stead of Princely Palaces, rich Pavilions, Ivory Beds, tho●… wert born in a Stable, and laid in a Manger. And thus much for the Place now I come to the Time.  
It was in the sixth Age of the World: As man was created on the sixth 
Christ was born in the sixth age.  day, so in the sixth Age God intended the renewing and redemption of man. We are not to demand, why sooner or later he took not our flesh? for this was in the free choice and election of God; only this probable reason may be given, That as wise Physicians than labour to purge the disease, when it is grown to his height and ripeness; so God expected the time when Charity was grown cold, the King's office decayed, the Priest's duty neglected, the Synagogue divided into Sects and Schisms: and this is in some sort resembled by the barrenness of the earth, for he came in the winter season. And it is to be feared, lest our Sects and Divisions, our sins, our crying sins, will hasten his second Coming in Judgement. His coming was in Solstitio Brumali, when the days were at the shortest, and then began to increase. And hence is gathered, though a common, yet a witty observation of S. Ambrose, that as John the Baptist decreased, so Christ should increase; John Baptist born at Midsummer, when the days shorten, and Christ with the lengthening of days increasing in glory. See here an admirable Providence in every the least circumstance; Christ was born at midnight, as may appear by the Shepherd's 
Christ was born at midnight.  watch, which argues the world's universal darkness, and that his coming in the flesh was to cover and conceal sin, that in the day of God's wrath he might take our iniquities upon himself, and impute his Righteousness to us: and therefore it was an approved and laudable custom of the Fathers, to keep their watchings the same night, and to offer up their prayers and thanksgivings, in memory of the hour of his Nativity. And so I come to such things as are Consequentia, such as followed his Nativity.  
I will not speak of the Angel's song to the Shepherds, which was the 
What followed the birth of Christ.  Calling of the Jews. I will not speak of the Stars appearing, which guided the Wisemen to the place of his birth, where they worshipped, and were the first-fruits of the Gentiles. I will only name one action, which is the Murder of Infants, the Martyrdom of Innocents'. It should seem then that the birth of Christ was not a matter of small importance, or little moment in the eyes of Princes, that Herod should slay all the children from two years old and under, for the assurance of his State and Kingdom. But here observe the Providence of God; Herod in revenge, and to satisfy his own ambition, attempted such an horrible cruelty: God permitted the action, 1. For the punishment of the Jews, who for not affording place for our Saviour's birth, they justly incurred his wrath and indignation, insomuch that their own eyes beheld the slaughter of their own 
The martyrdom of the Innocents'.  babes, flesh of their flesh, and bones of their bones, late conceived in the womb, now committed to the grave, from the Cradle to the Coffin, late pampered in the bosom, now putrifying in the dust. 2. That the prophecy might be fulfilled, In Rama was a voice heard, mourning, and weeping, and great howling, Rachel weeping for her children, and would not be comforted, because they were not, Jer. 31. 15. 3. For the manifesting of his own glory, that upon his entrance into the world, so many happy infants should be ordained from all eternity to suffer Martyrdom for his Cause, the day of their death was much more happy to them, than was the day of their Nativity; and therefore we celebrate and keep solemn 
The keeping of the feast, an argument of the truth.  a certain Feast-day, in memory of those Innocents'. 4. Since Moses was a type of Christ (for both of them were Lawgivers) as the children of the Hebrews were put to death at the birth of Moses; so the death of these infants might give testimony to a second, to a new Lawgiver.  
Thus as King Pharaoh did persecute Moses, so King Herod persecuted 
A comparison between Christ and Moses.  Christ: Moses was laid in a Basket, Christ in a Manger. And as they thus agreed in the circumstances of their Nativity, so in the manner and course of their lives. Moses led the Israelites through the Red-sea; Christ led his people through Baptism, and so through his own blood: Both of them fasted forty days: Moses appointed Seventy Elders; Christ Seventy Disciples: Moses sent out Twelve Spies to discover the promised Land; Christ sent out Twelve Apostles into the world, to publish the Kingdom of Heaven: Moses wrought his Miracles by a Rod; Christ by his Cross: and therefore as Moses Rod was laid up in the Ark; so the Cross of Christ hath ever been most precious in the Church: Moses delivered his people from the bondage of Egypt; and Christ delivered his from the thraldom and slavery of sin. Thus do the two Lawgivers agree, whereby it appears, that Moses was but a type of Christ, and the Law only a preparation to the Gospel.  
But I will leave the Jews, and descend to the Gentiles, whose posterity 
Signs amongst the Gentiles for the coming of Christ.  we are: and I will take a view, what happened amongst them upon the birth of our Saviour. Certain it is, that the Oracles than spoke, that Nature had brought forth a King, and immediately the Images which were wont to be worshipped in Churches, fell down, and were broken, which many referred to the greatness of Augustus, though truly it was competent to Christ. Eusebius reports, that at the same time there sprang out of the earth a River of Oil, which argues that grace was now to be conferred to the Gentiles, and that he was now born, who was anointed with the oil of gladness above his fellows.  
Orosius reports, that Augustus Caesar then Emperor, commanded on the same day, that no man hereafter should call him Lord or Master; as▪ if God had secretly inspired in his heart, that then was born the Lord of lords, the King of kings, Christ Jesus, God and Man: and therefore it was impiety and sacrilege for any vassal of his, during his presence, to accept the Title of Lord or Master. Suidas reports, that when Augustus Caesar, having offered his Sacrifice, demanded of Apollo who should 
The Oracles having first acknowledged Christ, after became dumb.  reign after him, at first he stood mute; and after a second Sacrifice, he returned this answer, Me puer Hebraeus, Divos Deus ipse gubernans, Cedere sede jubet, tristomque redire sub orcum; Aris ergo dehinc tacitis abscedito nostris; which in effect is thus much, That the Hebrew child, which is God Almighty, had commanded him silence, and never after spoke the Oracles. Whereupon Augustus returned, and built a stately and beautiful Altar, with this Inscription, Ara primogeniti Dei, The Altar of the first begotten of God. One of the Sibyls at that time living in Rome, showed Augustus a Circle near the Sun, wherein there sat a Virgin with a child in her arms; and withal she told him, that now was born a greater and mightier Prince than he. Templum Pacis, the Temple of Peace, whereunto was annexed this Prophecy, That it should so long continue, until a Virgin should conceive: at the birth of our Saviour suddenly it fell down; whereupon there was another Temple erected, Virgini pariturae, To the Virgin that doth or shall hereafter conceive. And to conclude, some have observed, that at the same time when Christ took our nature to honour man, and make him equal with Angels, such as had abused our nature, such as were tainted with the most foul, unclean, and carnal sin, all suddenly perished, and the execution of death overtook them unawares.  
My method hath been to confirm the Doctrine by Miracles: and as 
The Miracles which ha●…e happened in the Church.  the blessed Trinity is the highest and greatest Mystery of all others, so for Confirmation both of that and of the rest of the Mysteries, I did only produce such Miracles as were done by Christ in the Gospel. Now seeing to that Mystery I have added the Incarnation, I will then here produce such Miracles as were done in the Church successively, for Confirmation of Christian Religion in general: for I should as soon believe, that Christ never instituted a Church, as that he should be wanting in the means to preserve that Church. You shall then observe, that no Church or State can subsist without government; therefore in the last of S. John, Christ appoints a governor in his Church: and the first thing that is done by S. Peter, was the choice and election of Mathias, Act. 1. in stead of Judas Iscariot, that so the number of the Apostles might be made up: and the last thing which he did a little before his death, was to appoint his own successor, as it appears in his second Epistle. The first great Miracle after Christ's own Ascension, was the coming down of the Holy Ghost in fiery tongues; the effect of these tongues, that they spoke all languages; the power and efficacy of these tongues, that in one Sermon he converted 3000, Act. 2. But because men are most moved with things that are sensible, therefore 
S. Peter's miracles.  S. Peter cures one that is born lame, and then 5000 believe, Acts 3. 4. And as it falls out in Military affairs, and in all governments, some must be made examples of Justice for the terror of others: so Ananias and Sapphira were strucken to death with his bare word, Act. 5. And that it may appear that the powers of Hell could not oppose him, Simon Magus can testify, Act. 8. And that it might appear how beneficial his power was to Mankind, he healeth the sick at Lydda, and raiseth Tabytha from death at Joppa, Act. 9 And all this was done the first year after the Ascension of Christ. And how much he prevailed in Rome, may appear by a Heathen Author, Cornelius Tacitus, in the Life of Claudius. I shall not need to prosecute this any further, when it may appear by my Annals.  
It is the practice of the Church, that seeing S. Peter and S. Paul suffered 
Where Scripture leaves the Church.  both in one day, and that they were the great and the chief Apostles, therefore the Church doth never separate them. See then the miraculous Conversion of S. Paul, that there should be such a light, and a voice to be heard, and himself to be strucken blind, while he was in his heat of persecuting the Christians, and that he should become such a Convert, which is a far greater Miracle, then that he raised up Eutychus from death, Act. 20. or his prediction of the shipwreck, or the casting away of the Viper, without any hurt to himself, which the very Heathen did acknowledge to be wonderful. Thus the Acts of the Apostles, as they begin with S. Peter, so they end with S. Paul, and they leave him at Rome, that both S. Peter and S. Paul together might suffer Martyrdom on the same day; and together with them the Church was there left, God forsaking the Jews, came to the Gentiles: and as all the Religion of the Gentiles had been formerly coined at Rome, so no doubt but the Roman Empire was a special means to propagate the Church. As the Jews had their Types and Figures, their Prophecies of Christ; so the Romans had their Moral Virtues, and their humane Learning in great measure, only as a preparation to Christianity: And seldom are the Romans mentioned 
A commendation of the ancient Romans.  in Scripture, but with some commendation; insomuch that Christ himself would not come into the world, and descend of the Jews, until the Jews first became subject to the Romans; and Christ himself traveled in the womb, only to pay Tribute to Caesar; and in his Preaching he preached obedience to Caesar, and thereby settled that Empire, then newly erected. And Pontius Pilate the Roman Governor, did what he could to set Christ at liberty; and being enforced by the importunity of Jews to Crucify him, yet he washed his hands in his own innocency, being thereunto forewarned by his wife (that so she might make some recompense fo●… the Tempting of Eve) the Romans did likewise revenge the death of Christ upon the Jews, destroying their Temple, scattering them, and making them no Nation. S. Paul likewise thought it an honour to himself to be a Roman, and claimed the Privilege, and did appeal unto Caesar. And certainly the intercourse which the Romans had with other Nations, did serve as a great means to propagate Christianity: and I doubt not but in the Apostles time, it was here planted in this Island of Brittany. Tertullian in the second Century, makes mention of it, though for any solemn Message for our Conversion, or for any general Profession, no public notice might be taken thereof, that might be respited according to the occasion of State, and as it might stand with the Civil government and peace.  
And here I made a History of the Church, and examined all the several 
The dignity of the Church.  Miracles as they fell out; and if whole Scripture in effect be but the History of the Church, how God hath preserved it, what wonders he hath wrought in it, either in protecting his own people, or for the punishment of sin; Thus the Old Testament shows the manner of Creation, the first Ages of the world, God's Judgements, Gods Mercies, the giving of the Law, the instituting of Sacrifices, their hopes and expectation of the Messias, together with God's frequent Messages and Admonitions by Prophets. Thus the four Gospels of the New Testament describe the Life and History of Christ; the acts of the Apostles show how the Church was planted and continued; the Epistles were written upon several occasions; the Apocalypse is a Prophecy of the Church to the end of the world: And if Scripture hath such reference to the Church, and that the Penmen of Scripture were but particular members of the Church, surely the Church cannot be vilified or neglected without great offence to Scripture, or rather to God himself.  
And therefore in my judgement there is yet one great daily continual 
The dignity of Christian Religion.  Miracle in the Church, which exceeds all, and serves most abundantly for the confirmation of Christian Catholic Religion; and it is this, To consider all the Times and Ages of the world, and all the parts of the habitable world, and therein the several Religions professed, and compare them with Christian Catholic Religion, and they will all instantly vanish and come to nothing. God hath ever had the guiding, and a special providence in the protection of his Church; it hath ever been accompanied with all Moral Virtues, with paternal Civil government, with fruits and blessings of Peace, attended on with all humane Learning, with the profession of all Arts and Sciences; to consider how this Religion hath continued, and been preserved in all Ages, visibly, successively, notwithstanding many Persecutions, and the cursed attempts of God's adversaries. To consider these things, uno intuitu, not to insist in singulars and particulars, but take all things together in general, and then they shall amount to as much as a Miracle, above Nature, in so much that a man may plainly say, Hic digitus Dei est, These things could not fall out in a natural course, but by God's extraordinary Providence.  
Here I did consider what Religion was every where professed, through 
All other religions vanity.  the whole world: I found when those Religions began their progress, and what Testimony they gave to Christianity, and what they borrowed from Jews, or Christians; and this I did for the satisfaction of those which are learned; but for such as were simple & ignorant, they cannot but hear of the Navigations of this age, how we have compassed the whole earth; and find that a great part of the world is not yet inhabited; so the world in effect is but newly created, this morning, for it hath not yet once seen a revolution of the Heavens; nay, it hath not yet seen the sixth part of one revolution, for it hath not yet seen 6000 years; and take all the Monuments of the world, we know, and can point out their beginnings; the most Ancient Monument in the world, is not above three thousand year's continuance; we have our Merchants, and Factors in all Nations, under the Sun; we have the Fruits, the Spices, the Drugs, the Silk, and commodities of all Nations: it is easy then to hearken out what Religion is every where professed; alas, you shall find them all barbarous, and not worth the naming, in respect of Christian Catholic Religion.  
I cannot insist in particulars, only in generals for the distribution of 
A distribution of times.  times, as Saint Matthew the first Evangelist divided the times by 14 generations; so I do distinguish the time of the Gospel by three hundred years; and mark the degrees how Religion hath been settled, and since hath declined from the first integrity: after our blessed Lord and Saviour, Christ Jesus had laid the first foundation of his own Church in his death and passion; then for the raising of walls, and to finish the building, it was necessary, that there should be some conformity; that the workmen & labourers, in laying their Stones upon that head-corner-stone, should temper their Mortar with their own blood, As then in the Birth of Christ there were miracles, a vision of Angels, and a Star appearing in the heavens, together with the Massacre of innocents', so in the Birth of his Church, there were miracles, his own resurrection, a vision of Angels, the coming down of the holy Ghost in a miraculous manner, the gift of Tongues, many miracles: so was there great effusion of blood, for the 
The first ages after Christ.  first 300 years past, in ten great persecutions, and Martyrdom itself, is a kind of miracle, to see such courage and resolution accompanied with all moral virtues; and that man in the flesh, shall renounce the flesh, and 
The age of miracles and Martyrs.  scorning the world, and the pomp thereof, shall offer up himself as a sacrifice for the truth of his Religion, and the honour of God; and this to be done deliberately, advisedly; not out of rashness, or any strong impression of melancholy; surely this can be no natural act, for it is to renounce, and deny nature in her own den; and therefore being a supernatural work, it can be no less than a miracle; and this age lasted to Constantine the blessed Emperor.  
After the Martyrs, the next 300 years was the age of Confessors, and 
The age of Confessors.  excellent Writers, men that for their sanctity, holiness, and great learning became lights in the Church; and by their mortified lives, by their preaching, and writings, though their Letters were not written in blood, yet did they serve to convert the Nations, and this age lasted to the six hundred year after Christ to the time of Saint Gregory the great.  
After the Confessors, the next 300 years was the age of Virgins; here 
The age of Monasteries.  were those brave magnificent foundations of Monasteries, the erection of Cathedrals, where God might be served like a God, with the greatest magnificence; and that fond expectation of a temporal Messias might in some sort, be verified by the great solemnity of God's service; and in this age lived many famous Founders here in England, King Ethelbert, King Osricus, Ulfrune, with others whom I doubt not but God hath rewarded.  
In the next 300 years, was the flourishing time of Laics, where the 
The age of Laics.  Kings were generally much given to devotion and piety, where so many great Princes took upon them Religious habits; and so many excelled in all virtue and piety, as here amongst us King Alfred, Edmund, Oswald, Canutus the Dane, Edward the Confessor, my blessed Founder; and hereunto you may add the Christian valour of Princes, in recovering the Holy Land, where Godfrey of Bullen was their chief Captain; and this age lasted to the end of the twelve hundred year after the Birth of Christ.  
In the next 300 years, began the School Learning to flourish, than began Peter Lumbart, and Saint Thomas Aquinas to be in request, together with all the rest of the Schoolmen: and thus much I will say in the behalf and honour of School-learning, that it is the very Touchstone of all truth; and it is impossible for any falsehood to endure the trial thereof; And hereunto we may add some military orders, as Champions to fight in defence of the Church, and though military, yet were they Religious orders; as that of Saint George in Windsor, where I had the honour to be a Chaplain, to that great Order, instituted by my blessed Founder, King Edward; and I have been a servant to that order near 40 years.  
God having thus laid a sure and strong foundation of his Church, that besides the operation of his Spirit, and his overruling providence, even natural Reason, by demonstrative Proofs, might be sufficiently assured, and convinced in the truth of Religion. Now for a further trial of our Faith▪ in the beginning of the fifteenth hundred year after Christ, he exposeth his Church to a trial, by the encounter of enemies, and first the School-Learning, which indeed did sharpen the wits of men; yet for our sins, some out of perverseness, and others out of shallowness of brain, not able to fathom the depth and grounds of that Learning, they made all the Articles of our Faith disputable; and as in humane things there is variety of opinions, so in Religion, if man be left to himself, there will be nothing but Sects, and Divisions. And here the carnal man hath found out two motives to encourage him in his cursed attempts: first, he conceives that all the Laws of the Church, are like so many yokes imposed upon him to infringe his Christian liberty; thus he would fain be a lawless man, and wholly left to his own carnal will and profaneness. The second motive is, that whereas he sees stately and great Cathedrals erected; which as they were built with great charge, so they must be supported with great means; and here a sacrilegious eye is cast upon them, yet must there be some pretence of Religion, as if these had proceeded from superstition; and that God needed not, nor required any such sumptuous charge in his service, that it was superfluous, and that a spiritual service of the inward man might suffice; and could we but look and search that inward man, it is not unlike but we should find as much emptiness there, as outwardly we find ruins: but this serves for the present, and so much I will say; let all the ages from the Creation of the world be examined, & I am confident it will be found, that God was never so much provoked to right himself, and in his own quarrel to revenge himself, so much upon man, and to vindicate his own honour, as in these times; And seeing he made the world of 
God will govern the world.  nothing, only with the word of his mouth, and that he daily supporteth this world, and preserves it from falling to nothing, it is he that will govern this world; and may in an instant, with the blast of his mouth, bring all the endeavours and practices of men unto nothing, and this he may do in his own due time, when we think all is secure.  
And here I cannot sufficiently blame these times, and our unhappy 
The contempt of the Church.  condition; it was the observation of Josephus the Jew, speaking of the worst sort of men, and wondering much that there should be such Monsters amongst men, Sunt qui ex contemptu Religioni●… & sacerdotum famam & opinionem sapientiae & Nobilitatis sibi aucupantur; alas! this is now grown to be the common condition of these times, a man for his credit sake, and that he might be reputed a wise Statesman, doth generally scorn and contemn Churchmen; and therein he dishonours God, and makes his service contemptible; thus the devil hath long intended and attempted to blot out all Religion out of man's heart: but this he could never do, for as long as man can look up to heaven, so long he conceives hopes of God's Mercy, and sees the skirts and bounds of an other world, and if man looks down to the earth, he sees the place of his burial, and the way of all flesh; and that he is in his passage, for every day he loseth a day of his age, and a great part of his life is already spent, and is dead unto him, he shall never see it return; and that which remains, it is the worst part of his age, the dregs of his age, the longer he lives he shall be sure to have the more sorrow; and these very 
The devil's policy.  thoughts must needs work some Religion in man: now the Devil seeing that he could not herein prevail, to root all Religion out of man's heart, therefore he hath found out another stratagem, to reduce all Religion to some few acts or heads; and then to make those acts of Religion contemptible; and so to bring Religion to nothing: and this I fear he hath effected.  
For whereas Religion is lex Christiana, a Law to govern our actions, he hath made it dogma Christianum, a theme to be disputed on, or a text to be ●…iscoursed on, as if the whole practice of Religion, did only consist in the precept; and that men should be always learning, which is an argument of their ignorance; and that they are not come to the knowledge of the truth: Sir Thomas Moor (that wise Lord Chancellor) did foresee this, and therefore called it by the name of pelpeting, wherein men would take occasion to broach all their new and strange opinions, and wherein the State might likewise suffer, for sometimes it might serve for sedition, 
Preaching should not exclude other acts of Religion.  what a lamentable thing it is to consider, how all the exercises of Religion are laid aside, as if Preaching alone would suffice, thus we have no Fasting, Mortification, Confession, Charity, Devotion, Sacrifice, or frequent Sacraments, no Religious Orders, or Magnificency in God's service, and in a word, whatsoever else may tend to the honour of God, and the furtherance of Piety; we know not the practice thereof. Queen Elizabeth was wont to say, that she had rather speak to God herself, then to hear an other speaking of God, she seldom heard Sermons, but only in Lent, and then as it may be supposed, she heard them with the greater devotion; there was a sufficient ground laid for the whole year after to practise; it were to be wished that preaching alone, might not swallow up all public prayer, and all other acts of Religion.  
You will say likewise, that we have a strict observation of the Sabbath; 
The keeping of the Sabbath.  I fear it is over strict, and not kept in the right way, for it ought to be kept, with hospitality, relief of the poor, and whatsoever doth tend to nourish love and society between man and man; and certainly after God's service, to express our joyfulness, and to stir up a cheerfulness of mind, with honest recreations; for a man may be so tired, and dulled in God's service, as that he may be unfit for his service, and sin more against God with his wand'ring thoughts, and his sleepy heavyness, then if he should be absent from God's service; but under colour of this strict observation of the Sabbath, Chirurgeons have been hindered from going to dress wounds, Physicians from visiting their patients, Midwives from doing their duties, and poor infants cannot have a little new sweet milk on the Sundays; alas, they know not what belongs to the Sabbath: Mundus vult decipi.  
I will here make bold to desire my Brethren the Churchmen, that 
None should preach without much study.  they would intend painful and profitable preaching, rather than frequent and tedious preaching; which I speak out of the great honour and reverence which I bear to preaching, Multiloquium parit contemptum. Some there are, I fear, who spend their hours with vain repetitions, while their Auditors in stead of taking things to heart, and working upon their affections, they labour and take pains on the Sabbath, with their short writing of Notes (while others wonder what they should write) but this gives them occasion to make their repetitions at home and that breeds them up perfect Preachers, so that now you have Preachers of all Trades and Professions; and ●…am sure some have preach i who can neither write nor read, and their Sermons are plundered of all learning and elegancy, and they think themselves, such Preachers, that they are grown to have a very mean esteem of all humane learning, which certainly in the end must bring in Ba●…barism. Some men there are who take a very preposterous course, for they begin their Religion, and in effect their whole course and practise of Religion consists, in the last book of Scripture the Apocalypse for all their devotion is in pointing out Antichrist, and in pulling down Babylon: Thus they are destroyers. But take heed of the Apocalyptical Doctors I think I should have called 
Take heed of Apocalyptical Doctors.  them Apocalyptians, for they are very like our Gyptians, who are always wandering up and down to tell Fortunes, and to cousin people: so in truth they are very great impostors, they have raised up so many Controversies in Religion, that now Religion itself is become a Controversy; and therefore I desire every Layman, especially such as have had good b●…eeding and education, that seeing Churchmen themselves are parties, therefore they as more indifferent, would be pleased to see with their own eye●…, and to allot one hour in the day to study the Controversies of Religion: for while men are wavering and doubtful in the Doctrine, they take little thought of the Practice. But let them consider, that our time is but short, and here we are to lay up for Eternity. If we were but rightly persuaded of Religion, it were impossible that such actions should proceed from Christian men. God grant we may so live in this world, that we may not lose the end of our Creation.  
What a lamentable thing it is, to see all the great Cathedral Churches, 
The pulling down of Churches.  and all the ancient Foundations which were erected for God's glory, and the practice of our Piety, that they should serve as an occasion to our Sacrilege, and that our devotion should be to pull them down, and to convert the Revenue to profane uses, as if we did grudge and envy that God should be served, who notwithstanding created the whole world for man, and created the world especially for this end, that man might serve God: but we on the contrary, as if we did desire utterly to abolish God's service, we pull down the Monuments and Relics of Devotion, erected by the Ancients our present Reformation consists in demolishing; and it is to be feared, lest we give such an example to posterity, that none of them hereafter will erect Churches, and God grant they do not forget all devotion; and this not only for the present, but for all times past, and future, from the beginning of the world to the end of the world, if it lay in our power we should make God's service void, and of none effect.  
I cannot speak of these Times with patience, and therefore I will here 
The Author ends abruptly.  end abruptly; only this I will say, That when I began to speak of the blessed Trinity, I began with the beginning of S. John's Gospel, and I ended with the end of S. John's Gospel; and when I spoke of the Incarnation, I began with the beginning of S. John's Epistles, and now I end with the end of S. John's Apocalypse, Surely I come quickly, Amen, even so come Lord Jesus: the grace of our Lord Jesus Christ be with you all, Amen. How long, how long, O Lord, wilt thou suffer thy Church to be thus afflicted? Lord, shorten our days, hasten thy Kingdom, accomplish the number of thine Elect Even so, Lord Jesus, even so, Lord Jesus, come quickly, come quickly, and give us all a joyful deliverance.  Usquequo Domine? Usquequo? Sancte & individuae Trinitati Crucifixi Domini Nostri Jesu Christi Humanitati, Sit omnis Honour, & Gloria, Amen. 
FINIS.   


To my worthy friend Mr. Charles Harcourt, Servant to the L. Bishop of Gloucester.  
SIR,  
HEaring that the Book is now in the Press, and ready to be finished, I do entreat you to cause these few verses to be printed in the later end of the Book: it must be done without his knowledge, for I know him to be inexorable. I do it only to show my special respects unto him, and that it might appear in print.  
Your true friend, Jeffery Moor.   

G. G. G. Vir Trium Literarum Dominicalium.  

Ecce fidem Godfreede  
Ecce fidem Goodmanne  
Ecce fidem Gloucestre   
tuam, tres literae & una  
Litera designant, Deus est tibi trinus, & unus.  
Anacl. GODFREE GOODMAN, GOD is FREE and GOOD to MAN.  

Goodness, Grace, Glory be thy portion,  
God Giving, Grant thee full possession.     

ORATIO.  
AGnoscimus, ultrò agnoscimus (O clementissime Deus) ex hoc quod fecisti nos, debemus tibi nos ipsos, & quia nos redemisti, & pro nobis homo factus es, & pas●…us es; deberemus tibi plusquam nos si habe●…emus, quanto tu m●…jor es nobis, pro quibus dedisti teipsum?  
Sed ecce nec plus habemus, nec quod habemus da●…e tibi possumus sine te: Sancte D●…us nos ipsos nobis eripe, & totos nos tibi dede, aufer & tolle a nobis, quicquid nos avocat vel abstrahit à te, vilescant caecera propter te, & chara sint tua & tu Deus plusquam omnia: de nullo gaudeamus vel doleamus, nisi quod promoveat ad te, vel abducat à te, nulli placere appetamus vel displicere timeamus, nisi tibi: sordescat omne gaudium quod est absque te, & suavis sit omnis dolor qui provenit a te; delectet nos omnis labor qui est pro te, & taediosa sit omnis quies, quae est sine te; nec aliquid velimus qu●…d est extra te.  
F●…cisti nos Domine propter te, & inquietum est cor nostrum donec veniat ad te: via ergo ad te sis nobis Domine, mentes instrue sensus corrige, gressus di●…ige, sid●…m adjuva, spem vivisica, charitatem excita, qui es Via, Veritas & Vita; consige timore tuo cor nostrum, ut quae minaris metuendo evadamus; redde nobis laetitiam saluta●…is tui, ut quae spondes, diligendo percipiamus; suggere quid de te cogitemus, doce quibus te sermonibus invocemus, da quibus operibus tibi placeamus, ut inter prospera & adversa non deficiamus, in illis non extollamur, in istis non deprimamur: quod à nobis requiris tribue ut velimus & possimus, & da exequi sicut oportet & expedit saluti animarum nost●…arum, & quod deerit nobis, suppleat pietas & benignitas tua. Da Domine quod jubes, & jube quod vis.  
Ecce misericors Pater, multa rogavimus qui nec pauca promeruimus, fatemur, heul fatemur non solum quae postulamus, non debentur dona, sed & multa & exquisita supplicia; habes quidem confitentes reos, peccavimus nimis, peccavimus nimis, in iniquita●…bus concepti, in peccatis consenuimus, malum coram te fecimus, & modis omnibus peccavimus, quibus miseri peccare potuimus; & quo plus potuimus plus peccavimus, nec hîc desistendum, si data occasione vires suppetiissent, & tu permisisses, & sic quidem justè furorem irae tuae provocavimus, Nostra culpa, nostra culpa, nostra maxima culpa, Eloi Eloi Lamma sabacthani.  
Ecce peccatorum merces, virga vindictae tuae, bellum, fames, pestis, egestas, & rerum omnium inopia; maledicimur, persecutionem patimur, blasphemamur, tanquam purgamenta mundi hujus facti sumus, & omnium peripsema: Quas plagas, irrisiones, injurias, improperia, illusiones, dolores, damna, oppressiones, orbitates, iniquè sustinuimus? quoties ludibria experti cogebamur fugere ante faciem inimici, & in perpetuo pavore versari? in solltudinibus errantes, in montibus, & speluncis, vix reliquerunt domum, habitaculum, aut vestimentum nobis, inebriatae sunt sagittae eorum sanguine, & gladius eorum devoravit carnes; Eloi Eloi Lamma sabacthani.  
Nosque pastores gregis, Episcopi & Sacerdotes tui, omnium miserrimi, namque insurrexerunt in nos viri iniqui, absque misericordia, quaesierunt nos interficere falsis suis accusationibus, linguis suis quasi lanceis vulneraverunt nos, captivos nos duxerunt, & de spoliis nostris sortem mittunt inter se, vene●…unt Gentes in haereditatem tuam, polluerunt Templum sanctum tuum, posuerunt Jerusalem in ruinam, comederunt Jacob, & locum ejus desolaverunt, Eloi Eloi Lamma sabacthani.  
Si non nobis Domine, si non nobis, at saltem nomini tuo da gloriam, respice templa tua infidelium manibus profanata, & tui dilecti gregis afflictionem, reminiscere haereditatis tuae effusione preciosissimi sanguinis tui Unigeniti acquisitae, vineámque tua plantatam dextera, quam ferus aper exterminare conatur, ferventer visita; & illius cultores adversus devastantium rabiem tua virtute corrobora, victores effice; impugnatores in te sperantium potentiâ tuae defensionis expugna, auxiliare famulis tuis implotantibus misericordiam tuam, ut omnium in●…micorum nostrorum feritate dep●…essa, incessabili te gratiarum actione laudemus.  
Usquequo Domine irasceris? accendetur velut ignis furor tuus? tandem aliquando miserere, aufer bella usque ad finem Terrae, arcum contere, arma confringe, scuta combure igni, pacem restitue in dicbus nost●…is, tempora sint tua protectione tranquilla, ut 〈◊〉 nostri qui in suo confidunt exercitu, dexterae tuae potentià conterantur: morbos aufer, famem depelle, aperi carceres, vincula dissolve; exulibus reditum, infirmantibus sanitatem, navigantibus portum salutis indulge, Domine Deus noster, qui es moestorum consolatio, & laboranti●…m fortitudo.  
Ne memine●…is Domine peccata nostra nec parentum nostrorum, nec ultra vindictam sumas de peccatis nostris; Parce nobis Domine; quos delictorum catena constringit, miseratio tuae pietatis clementer absolvat; & flagella tuae iracundiae quae pro peccatis nostris meremur, averte, ut sciamus & te indignante talia supplicia prodire, & te miserante cessare.  
Kyrie eleison, Christ eleison, Kyrie eleison: Propitius esto nobis Domine miserrimis peccatoribus, Jesus fili David miserere nostri, Agne Dei qui tollis peccata mundi miserere nostri, miserere nostri Deus secundùm magnam misericordiam tuam, & secundum multitudinem miserationum tuarum dele iniquitates nostras, miserere nostri qui pater es misericordiarum, & Deus totius consolationis;  
Namque major est misericordia tua quam iniquitas nostra, major est pietas tua quam impietas nostra; Plus potes dimittere, quam nos committere; plus parcere, quam nos peccare: etiamsi commisimus unde nos damnare potes, & meritò, tu tamen non amisisti unde salvare potes, & soles pro tuo beneplacito: Noli sic attendere malum nostrum, ut obliviscaris bonum tuum, ne perdat nos iniquitas nostra, quos fecit Omnipotens bonitas tua: recognosce quod tuum est, absterge quod alienum est.  
Nec respicias multitudinem iniquitatum nostrarum, sed secundùm multitudinem miserationum tuarum miserere nostri: Memento Nominis, & Numinis, & Muneris tui, Domine; O bone Jesus esto nobis Jesus; quem Judicem snstinere non possumns, Salvatorem habere desideramus.  
Quod si necessitas cogat, & Justitiae ratio postulet ut punlamur, tu Domine supplicium sume, at non in furore tuo arguas nos, nec in ira tua corripias nos, sed pro tuo paterno amore corrige, & c●…stiga, virga tua & baculus tuus, ipsa nos consolentur; & ne ultra disseras, sed hic dum tempus poenitendi est, dum tempus miserendi est, hîc ure, hic seca, ut in aeternum parcas, nec tradas nos tortoribus & potestatibus tenebrarum igne inextinguibili cruciandos. Quae utilitas in sanguine nostro dum descendimus in aeternam corruptionem? non mort●…i laudabunt te Domine, neque omnes qui descendunt in infernum, neque tu vis mortem peccatoris, sed magis ut convertatur & vivat.  
Et hoc scimus Domine, si poenitentia ducamur, parcis & ignoscis, si revertamur suscipis, dum disserimus sustines & praestolaris, revocas errantes, invitas repugnantes, expectas torpentes, amplexaris redeuntes, doces ignorantes, lugentes consolaris, à ruina suscitas, post lapsum reparas, petentibus largiris, quaerentibus inveniris, & pulsantibus aperis.  
Agè ergo sanctissime Deus, da nobis cor pervigil quod nulla abducat à te curiosa cogitatio, da nobile quod nulla deorsum trahat indigna affectio, da invictum quod nulla fatiget tribulatio, da liberum quod nulla sibi vendicet violenta commotio, da rectum quod nulla seorsum obliquet sinistra intentio.  
Largire nobis Domine Deus noster intellectum te cognoscentem, diligentiam te quaerentem, sapientiam te invenientem, conversationem tibi placentem, perseverantiam te fiducialiter expectantem, & fiduciam te fideliter amplexantem: da tuis nos poenis affligi per poenitentiam, tuis beneficiis in Via uti per gratiam, & tuis gaud●…is in Patria ●…rui per gloriam,  
Amen.