Christ, God-Man, Set out in a SERMON, Preached at NORTHAMPTON ON THE L●CTURE, BEING Christmas-Day, 1656. By John Howes, sometimes Fellow of Gonvil Cas●●● college in Cambridge; now Minister of Gods Word at Abington. Quisquis ergo audit hoc, vel legit: ubi paritèr certus est, pergat mecum: ubi paritèr haesitat, quaerat mecum: ubi erro●●m suum cognoscit, redeat ad me: ubi 〈…〉 Augustin. lib. 1. de Trinit. cap 〈…〉 LONDON Printed for 〈…〉 h nevil at the Plough 〈…〉 Church-yard, 〈◇〉 Willia● Cockrain, Bookseller in N 〈…〉 ton, 1657. DIGNISSIMO VIRO, OMNIQVE VIRTVTVM GENERE SPLENDIDISSIMO, IOANNI BERNARD ARMIGERO, PATRONO SUO SEMPER COLENDO, BONARUMQUE LITERARUM MAECENATI OPTIMO, lact rustici supplicant,& mo●â salsâ litant, qui non habent thura, Plin. de not. hist. HOC QUALECUNQUE OFFICII SUI TEKMHRION, GRATITUDINIS ERGO D. D. C. Q. Omnibus obsequii nominibus addictissimus, Joannes Howes. Erudito& candido Lectori {αβγδ}. NOn sum nescius tenuitatis meae, praelique( proh dolor) infelicitatis: said {αβγδ}, durum telum, fundique Britannici calamitas, plaustro argumentorum surdas aures accommodat. Ad has enim angustias nunc temporis redactus sum, ut vel boni nominis quo nihil praestantius) naufragium faciendum est; vel publicae Censurae( quâ nihil periculosius) alea subeunda est. Non sum mihi conscius alicujus Erroris,( licet quam multi hoc saeculo ad Anticyras eunt) undè tantae tragediae excitarentur. Non sum sciens alicujus convitii( quo alterius famam confodi) unde tam ambiguae voces longè, lateque spargerentur. Concionem meam severis oculis lustravi; nihil S. Scripturae, nihil puriori Antiquitati, nihil Ecclesiae Anglicanae Articulis, nihil doctissimorum Protestantium dogmatis contrarium observare potui. Quid faciam laborans in hâc Charybdi? quâ arte famae consulam? Unicum( ni fallor) restat Remedium, {αβγδ}( quod aiunt) {αβγδ} in solem& pulverem prodire, vestraeque virgulae censoriae nostras fasces submittere. Unicum est quod Coronidis loco superaddam, sc. me nullo partium study, S. Theologiae viperâ circumrodi; almam Veritatem, Dei omnipotentis filiam, ambabus ulnis amplecti: Unitatem, Religionis decus,& presidium, ex toto cord prosequi: Primitivam Antiquitatem, Ecclesiae Anglicanae nuperam gloriam suspicere,& venerari. Vale human Lector— Sit tibi terra levis— memor esto. Quicquid scripsi, Ecclesiae Anglicanae judicio lubens libensque humillimè submitto. E Musaeo meo Abingtoniae 7 call. April. 1657. Tui observantissimus Joannes Howes. To the Impartial Reader. THE uncharitableness, and unfaithfulness of Relations concerning this Sermon, have at last constrained my publication of it; job 6.24. choosing rather to suffer the severest censure of a just Eye, Prov. 12.18. then the unworthy distempers of unkind Tongues. This I do assure the Reader, that whatsoever was Preached in the Pulpit, is very faithfully and fully related in this Copy. The GOD of Peace teach us the things that make for Truth and Peace, Phil 2.1, 2. helping us in this our day, to distinguish aright, Luk. 19.42. between principles of Faith, and matters of Opinion. Your Servant in the Lord, John Howes. Christ, God-Man, Set forth in a Sermon, Preached on the Lecture at Northampton. JOHN 1.14. And the Word was made flesh, and dwelled among us,( and we beholded his glory, the glory as of the only begotten of the Father) full of grace and truth. THere is no Religion in the World( if we believe Plutarch. in vitis Numae, Lycurgi, Alcibiad. & passim. Casaubonus ad Annal. Eccl. exercit. 16. num. 43. pag. 391. b. 392, 394. b. Historiographers) but hath Mysteria, Mysteries; and Mystagogi, Teachers of those Mysteries; and Festa, Solemn Dayes and Times, for the observation and celebration of those Mysteries. Wherefore Christian Religion, which is the Act. 4.12. jo. 14.6.17.3. only true Religion, and the most excellent way of serving the Deity, Pastorum propugnaculum, part. 1. cap. 12. p. 78. ought not to be without them. Now there are two great Mysteries in Christian Religion, the one concerning the ever-blessed Trinity; the other concerning the holy Sacraments. First, Concerning the ever-blessed Trinity, that Aug. de civit. Dei. lib. 10. cap. 23. pag. 605. circa finem cap. Three should be One, and One Three; that these three Athanasius in symb. 1 John 5.7. John 3.13. should be distinguished by incommunicable Properties, and yet united in one and the same Essence: that Hookers Eccl. pol. l. 5. num. 53. pag. 294, 295. the second Person in this Trinity should have two Natures substantially differing each from other, and each of them retaining their essential Properties; and yet both of them united in one Subsistence. Mysteries indeed, Mens deficit, vox silet, &c. Ambros. de Fide ad Gratian. lib 1. c. 5. 1 Cor. 2.14. Mat. 16.17. 1 Tim. 3.16. which neither Plato with all his Philosophy could discover, nor Archimedes with all his mathematics demonstrate, nor Carneades with all his logic find out, nor Aristotle with all his metaphysics mount unto. Secondly, There are Mysteries which concern the holy Sacraments: That under Whites Reply to Fisher, p. 390, 39●, Reynolds of the Sacrament, cap. 2. pag. 6, 7. c. 13. p. 94, 95. 1 Cor. 10.16. John 6.51, 54, 55. earthly and visible Signs, should be hidden Spiritual and invisible Grace. That the Son of God who is infinite in Glory, should be mystically united to such Elements as Water, Bread and Wine. That these Sacraments should not be nuda signa significantia, bare, naked, and empty signs( as Episc. Winton. opuscula. viz. his Answer to the eighteen chap. of Perrons Reply, pag. 2. circa finem. Zuinglius de vera& falsa relic. cap. de Eucharistia, à pag. 258. ad pag. 271. Rom. 4.11. Sacramenta non sunt tantum signa representativa, said exhibitiv●. Davenant. in Col. cap. 1. verse 2. pag. 9. Zuinglius unwarily speaks) but they should also be signa obsignantia, confirming and sealing signs, and signa exh bentia, signs exhibiting that which they signify to a worthy Partaker. So that they are the Conduit pipes of Grace, and the Earnest of Blessedness; Mysteries indeed at which Reason voided of Divine Revelation stands amazed. Sacramenta Patres appellabant mysteria— passim apud patres leges {αβγδ}, &c. Casaubon. ad Annal. Eccl. Ex. 16. num. 4●. pag. 395. My Text appertains to the first of these Mysteries, namely to the ever-blessed Trinity, and discovers divers Arcana, divers Secrets concerning the Word, who is the Second Person in that incomprehensible Trinity. And the Word was made flesh, and dwelled among us, and we beholded his glory, &c. The first word of the Text {αβγδ} And, is not redundant, as it is sometime in Scripture: Mat. 8.7. but it is a Conjunction copulative, and therefore imports dependence on the verses preceding; wherein our Evangelist St John( who is shadowed out by the Eagle mentioned Rev. 4.7. Aug. tom. 4. de consensu Evangelist. lib. 1. cap. 6. discovers many sublime and precious Truths concerning Jesus Christ. First, He discovers to us his Deity, that Jesus Christ is not only God by Denomination; Psal. 82.1. Exod. 3.2, 6. joh. 10.35, 36. Exod. 4.16. Rom. 9.5. Deus de deo; Lumen de lumine. Symb. Nicaenum. John 8.4. Bellarm. contr. tom. 1. de Christo l. 2. cap. 19. p. 90. A. B. So are Magistrates: or by Representation; so are Angels: or by spiritual unction; So were the Prophets: But God by Nature; So is no Creature. That he was God from all Eternity, and hath a Divine Nature communicated to him( as he is Filius the Son) by eternal generation, and in regard of that Divine Nature he may in some sense be called {αβγδ}, i. e. God of himself. Verse 1. In the beginning was the Word, and the Word was with God, and God was the Word. This mystery of Christs Deity was not only denied by Arius,( who confessed that Christ was {αβγδ} of a like Essence with the Father, Caranza in sum. conc●●. pag 97, 109. ●●●●ates ●●holast. l●b. 1. cap. 5. pag. 222, 223, 225. {αβγδ}, &c. Athanasius contra Arianos orat. 2. Nicephor. hist. Eccl. l. 2. cap. 35. Ignatius in Epist. 6. ad Philadelph. pag. 135. Irenaeus adversus haeres. lib. 1. cap. 25. Hunc librum composuit contra haereticos, &c. Gorran. in jo. 1.1. pag. 821. ●. vid. Hug●nem ●rotium in praesat. ad Icannem. jo. 20 31. Hieronym, in proaem. comment. in Mat. but he was not {αβγδ} of the same Essence with the Father, and for this heresy was anathematized by the first, ecumenical Council at Nice) but also it was opposed by Ebion, Cerinthus, and the gnostics in the Apostles dayes. For Ignatius( who if we believe Nicephorus, was that little child which Christ took up in his arms) tells us, that Ebion affirmed Christ was {αβγδ} a mere man. And Cerinthus maintained( as we find in Irenaeus) that Christ was the natural Son of Joseph and of Mary, and so a bare Man. Wherefore our Evangelist St John, to extirpate these tares of Heresies, which the Envious man had sown so early in the field of the Church, did writ this Gospel, by the direction of the Spirit of God, and begins it with a confident Assertion of the Deity of Christ, and proves it by a variety of Arguments from the first verse to the twelfth. Socrates scholast. l. 1. ca. 17. p. 240. Secondly, Our Evangelist discovers the human Nature of Jesus Christ: that he was not only a man in apparition, as the Manichees imagined, but in Truth and Reality. Bezae Annot. mayor. in jo. 3.13. pag. 363. num. 8. Pagits haeresingr. of the Anabaptists. Athanasius in orat. 3. contra Arivios p. 445. b. That he was not called a Man because he made himself a celestial Body, as Apollinaris dreamed, but because he had a true natural human Body. That he is not styled a Man, because he came from the Virgin Mary, as pure water passeth through a Cistern: as the Anabaptists strangely speak, but because he had his substance from her, as man; being, as the Scripture saith, S. Maria {αβγδ} est: qui non sic subscribit haereticus est. council. tom. 1. council. Chalced. Act. 5. Gal. 4.4. Heb. 2.16. Luke 1.35. Chrysostom. &c. Hyeronym. &c. seemen Mulieris, the seed of the Woman, Gen. 3.15. and ex semine David●s, of the seed of David according to the flesh, Rom. 1 3. Thus saith my Text, Verbum caro factum est, the Word was made flesh. Thirdly, Our Evangelist discovers the Divine and human Nature of Christ united into one Person, by that union which the Grecians call hypostatical, and the Latins call Personal, whereby he is not two, but one Christ. So in my Text, The Word was made flesh, and( the Word) dwelled among us, and we beholded his glory, &c. In the Words, observe with me these five parts. 1. The Person incarnate, the Word. 2. The manner of the incarnation, was made flesh. 3. The distinction of Natures in the unity of the Person, he dwelled among us. 4. The ocular demonstration of this mystery, we beholded his glory. 5. The Excellency of his Person, full of Grace and Truth. First, Of the Person incarnate, the Word. We find mention in Scripture of a twofold Word, Patet {αβγδ} istum {αβγδ} milo loco p●o verbo {αβγδ} capere, non pro patris {αβγδ}& aeterno; vide notas Montacutii in Naz invect. 1. p. 12. lin. 27. Rom. 1.3. the First created. Second uncreated. The First inspired the Second Essential. The First External, the second consubstantial. The First is the Holy Scriptures of the Old and New Testament, which hold forth the words of Truth, Peace and Salvation. The second is the Lord Jesus Christ, who is the proper Subject of Evangelical Scripture, and the Almighty, Eternal and Substantial word of God. This latter is spoken of in this place, and not only in this place, but in that incomparable place, 1 John 5.7. There be three which bear record in heaven, the Father, the Word and the Holy Ghost, and these three are one. The which verse the Arians did expunge from their Bibles, as if it were surreptitious. Franciscus David contra Georgium majorem. The Anabaptists scoff at it,( as they do the rest of Scripture) adding, it is foisted into the New Testament. And the Socinians explode it from all disputations, as if it was palpably counterfeit: Socinus in comment. in 1 joh. 5.7. pag. 416. for thus writes Socinus upon the place, Haec verba sunt adulterina,& ab hominibus qui suum dogma de trino& uno Deo quacunque ratione defendere& propagare volverunt, in hunc locum infarcta. These words are false, and forged, and stuffed into this place by those kind of men, who make no conscience how they defend and propagate their Doctrine of the Trinity. Whereas St Hierom owns it as a part of Holy Scripture, affirming it to be received in the Church. And Athanasius before him, Athanasius in disp. contra Arrium, tom. 2. pag. 147, &c. urged it with much zeal against the Arians, as a demonstration of that truth which they violently opposed. And good Reason may be rendered why the second Person in the sacred Trinity is called the Word; Transylvani dicunt Christum vocari verbum quia verba Dei nobis annuntiavit— vel quia tam muta pr●●clara de illo dicuntur. Bell. contr. de Christo, l. 1. cap. 6. pag 68. D.E. and these Reasons are not only such, which the Transylvanian Ministers allege, as namely because he hath declared to us the Word and Will of God, as also because so many excellent words both by way of gracious Promise, and by way of admirable prophesy are spoken of him; But also, First, Because his eternal generation is like the production of a Word: for as a Word is first conceived in the mind, and proceeds thence without any carnal operation; {αβγδ}. &c. Naz. orat. 2. {αβγδ} sc. orat. 36. {αβγδ}. 1 Cor. 1.24. Per actus intelligendi& amandi producuntur in Deo personae procedentes. Suarez. tom. 1. lib. 1. de Trin. cap. 6,& 7. jo. 1.18. Permulti patres, ut Basilius, Naz. &c delectantur cum filius vocatur verbum— Mens enim generat {αβγδ} suum naturaliter ita ut nunquam mens sit sieve {αβγδ}, &c. Zanch. de trib. Elohim lib. 5. c●●. 8. p. 257. Generatio fiin est operatio Dei ad ●●tia, &c. Heb. 1.5. 1 Tim 3.16. Gen 5.24. james 2.23. Exod. 33.19. 2 Sam. 12.25. 1 Sam. 13.14. So the Son of God had his conception in the Understanding of the Father, and proceeded thence without any corporeal emanation. Secondly, As a word is immaterial, and invisible( for no man can see Verbum mentis, the word of our thought) so Christ is immaterial and invisible in regard of his Divine Nature, for no man hath seen that at any time. Thirdly, As a Word( if you take it for Verbum mentis) cannot be separated from the Understanding, but as soon as there is {αβγδ} the Understanding, there must be {αβγδ} the Word, so Jesus Christ who is the second Person in the blessed Trinity, cannot be separated from the Father, but as soon as ever there was a father( if I may speak so of Eternity) there was of necessity a Son, and so he is co-eternal with him. Fourthly, As a Word is not expressed until it be clothed with Aer, and articulated by the instruments of Speech: so the Word of God which is the second person in the Trinity, was not manifested to the sons of men, until he was clothed with flesh, and born of the Virgin Mary. Use 1. Is Jesus Christ the Word? then he is truly God; for none of all the Prophets, none of all the Evangelists, none of all the Apostles were ever honoured with this Name. We red that Religious Henock was a walker with God; and faithful Abraham was a friend of God: and meek Moses was a favourite of God: and prudent Solomon was the beloved of God: and devout David was a man after the heart of God: but none of these is honoured with the title of the Word of of God, but only Jesus Christ, Rev. 19.13. And he was clothed with a Vesture dipped in blood, and his Name is called the Word of God. It is true that St John Baptist( a greater then whom was not born among women) is styled Vox clamantis, Mat 11.11. the voice of one crying in the Wilderness, and so all Gods Messengers are Voces Dei, Mat. 3.3. the voices of God: God speaks in them, God speaks by them, as Christ saith, He that heareth you, heareth me; but none of them is {αβγδ} the Word, Luke 10.16. but only Christ. They are the Ambassadors, 2 Cor. 5.20. Rev. 19.16. Rom. 1.1. Acts 5.31. 1 Cor. 4.1. oh. 13.14. Rev. 17.14. he the King. They the Servants, he the Prince: they the Stewards, he the Lord: they Sonus a sound, or Vox a voice, he, and only he {αβγδ} the Word. Give me leave to ask the Question with a little alteration, which the Apostle asks, Heb. 1.5. Unto which of the Angels said he at any time, Thou art the Word? Heb. 1.14. He hath said of them, they are ministering Spirits, sent out for their good, who shall be heirs of salvation. They are the heavenly host, which fight in their courses against persecuting Sisera's: judge. 5.20. they are the morning stars which praised God, job 38.7. when the foundations of the Earth were laid; but in no place of Scripture doth he call them {αβγδ}, the Word. Besides, Christ is such a Word, that if the Name had been communicated, yet the adjuncts must needs proclaim him God. I will for brevity sake confine myself to this Chapter. First, He is the eternal Word. Verse 1. In the beginning was the Word— he is in principio, in the beginning, Pro. 8.22, 23. and ante principium, before the beginning; for he is rerum omnium principium, the beginning of all things. St Augustine speaks acutely to this purpose; Aug. tom. 2. epist. 66. Alip. Non sicut in principio Deus fecit coelum& terram, ita in principio fecit Verbum; said in principio erat Verbum. God did not make the Word in the beginning, as he made the heaven and the earth in the beginning, but in the beginning was the Word. There is a propriety( saith Beza) in the Word, Erat, Bezae Annot. in jo. 1.1. num. 35. quod uni Deo proprie convenit, which properly can be spoken of none but God, who by the Platonists was called {αβγδ}, being itself; And by the Hebrews, Jehovah, from {αβγδ} which signifies to Be: Beckman. de orig. ling. Lat: Tit. jehovah. in comparison of whose Being, all things else are {αβγδ}, as if they were no beings, or as the Prophet Rhetorically speaks, Isa. 40.17. less then no Being. Secondly, He is the essential Word: in the latter part of the first Verse, God was the Word;— where it is observable that in the Original, the article {αβγδ} is not praefixed to {αβγδ} God, but to {αβγδ} the Word, which plainly shows in Grammatical construction, that the Word is God. And whereas the Arian thinks to evade, Lapide in jo. 1.1. by this nicety, That if the Evangelist would have us believe, the Word was God coequal with the Father, and not an inferior God, or a temporal God, then he would have praefixed an Article before the Title {αβγδ}. We may answer; First, That Christ is called {αβγδ} God, with an Article in other places of Scripture, as John 20.28. Thomas calls Christ, {αβγδ} my Lord, and my God. Secondly, That God the Father, who by their own acknowledgement is truly God, yet is called {αβγδ} God without an Article, as Gal. 1.3. {αβγδ} {αβγδ}, Grace be to you, and Peace from God the Father. Or Thirdly, We may affirm with Irenaeus, Neque Dominus, neque Spiritus Sanctus, neque Apostoli eum qui non esset Deus, definitive& absolute Deum nominassent aliquando, Irenaeus l. 3. cap. 6. nisi esset verus Deus. Neither the Lord, nor the Holy Spirit, nor the Apostles, would at any time give the title of God, absolutely, and definitively, unto him that was not truly God. Thirdly, He is the Almighty Word, ver. 3. All things were made by him, and without him was nothing made that was made. Exeat nunc nescio quis infidelis Arianus, & d●cat &c. Aug. tom. 9. in joh. cap. 1. It is impossible that the Person who made all things, should himself be made; for then the Creator should be a Creature. But our Evangelist saith, He made all things. There is not the least fly that playeth in the empty acr, nor the mightiest Angel that waits on the throne of heaven, which hath not essence and existence from him. And whereas the Arian objects that the preposition {αβγδ} or per, doth signify an instrumental cause, and not the principal Efficient: so that in their sense, All things were made by Christ, as by an Instrument in the Hand of the almighty God; A●han disp. cum Arlo. It may be answered that the preposition per by, doth not always signify an instrumental cause, but oftentimes a principal Efficient cause; as Prov. 8.15. Per me Reges regnant. By me Kings reign, 1 Cor. 1.9. God is faithful by whom you are called unto the fellowship of his son. And in this place the preposition per, by, must signify a principal Efficient cause; Aquinas 1. q 45. a. 5. o. Suarez. Metaph. tom. 1. disp. 20. §. 2. Because creation is an act of Royalty inseparable from the Deity itself, as Aquinas, proves from principles of Divinity, and Suarez demonstrates from principles of nature, which I omit. Fourthly, He is the ever-living, and the life communicating Word Ver. 4. In him was life, and the life was the light of men. In him was life both originally and derivatively: in him was life essentially, Vita formalis, exemplaris, causalis &c. est in Christo.] Lapide in joh. 1. and communicatively: life was in him tanquam in font, non tanquam in rivulo, as in a fountain, not as in a stream: life was in him tanquam in radice, non tanquam in ramo; as in a root, not as in a branch: he hath both life in himself, and from himself, the which life is the original of all kind of light, whither natural, spiritual or eternal. That {αβγδ}, Psal. 36.9. of which the Apostle speaks, Rom. 1.19. those {αβγδ}, common principles which are the grounds of all science and prudence amongst men, joh. 1.16. are from Jesus Christ; he is the Sun of Righteousness, Mal. 4.2. as the Prophet stiles him; and as the visible sun doth with his radiant beams enlighten all the great world, so doth this invisible Sun illuminate every man that comes into the world. joh. 1.9. Fifthly, He is the incomprehensible Word. Verse 5. The light shineth in darkness, and the darkness comprehended it not. There is no created Light but it is comprehended some way or other: the Bodies of the stars are glorious lights, yet they are comprehended in the spheres wherein God hath placed them: the light of the Sun is a vast light, yet it is comprehended in the upper and lower world: But the Word is such a light, Quid est Deus? longitude, latitudo, sublimitas& profundum, &c. Bern. de consid. l. 5. that neither heaven nor earth: men, nor Angels with all advantages of Nature, Grace and Glory, are able to comprehend it. Though this light shineth freely and clearly, yet no created being is able to receive it in the fullness: no more then a narrow Room can receive the beams of the sun in the extent of them: or a little shell receive the vast Ocean in the amplitude of it. Aug. Calvin. &c. in loc. And how much less can our corrupt nature( which is here signified by the name of Darkness) be able to comprehend it? I need go no further because I study Brevity; these epithets that he is the eternal Word, the essential Word, the almighty Word, the life communicating Word, and the incomprehensible Word, do loudly proclaim that he is truly God: since no creature can be either eternal, ●lmighty, life-communicating or incomprehensible. And here be pleased to observe( which is not usually observed) that in this first chapter of St John the beginning of which chapter was admired by the platonic Philosophers are three expressions, Vide Aug. de civ. Dei. l. 10. cap. 29. pag. 620.& come. lord. Vivis. pag. 621. ( two of them in my) Text which demonstrate Iesus Christ to be essentially, and substantially God; none of which expressions are to be found in the writings of any of the Prophets, Apostles or Evangelists. First, Our Evangelist saith that Christ is unigenitus à Patre, the only begotten Son of the Father; so he is styled in my Text, We beholded his glory, the glory as of the only begotten. So he is styled, Verse 18. No man hath seen God at any time: the only begotten son hath declared him. And to supersede other places: he is so styled, John 3.16. God so loved the world, that he gave his only begotten son. Unigenitum vocat, quia unicus est naturá filius, &c. Calvin in joh. 1.14. Now this title plainly proves him to be God: for how could he be unigenitus his only begotten son, if he was not his natural, and essential son? for the Angels are called the sons of God by Creation; job 1.6. Mar. 16.15. Gal. 4.6. Rom 8.29. Rom. 8.32. Isa 53.8. mankind are the sons of God by Redemption. Believers are the sons of God by Grace and Adoption; wherefore in these regards he hath many Brethren; since then he is called Unigenitus, his only begotten Son, he must be a Son some other way; namely, by eternal Generation, and so God. Unigenitus Dei filius neque factus est— neque ex tempore genitus, &c. Aug. de fide. Secondly, Our Evangelist saith, that Christ is in sinu Patris, in the bosom of the Father, ver. 18. This phrase doth not only hold forth that tender affection which God the Father bears to Christ; for that which we love dearly we lay in our bosoms; thus the affectionate Nurse lays her crying Infant in her bosom; Solemus in sinu portare quae valdè sunt grata, quaeque servare cupimus. Illyrici cla. Scrip. Tit. Sinus. Isa. 40.11. and the careful shepherd carries the sucking Lamb in his arms, and if it be in danger lays it in his bosom: and Moses, Deut. 13.6. calls the wife the wife of a mans bosom, signifying that tender affection and cordial love, which a man bears to his wife. Neither Secondly, doth this phrase only signify that secure rest, and blessed enjoyment which Christ hath with God, and in God; for in Scripture a place of rest is sometimes called the bosom, Luk. 16.23. yet. verb. Dives did see Lazarus in Abrahams bosom: and in usual Authors, a place in the Sea that is free from the fury of the winds, is called sinus Maris, the bosom of the Sea. Neither Thirdly, In sinu Patris esse, denotat Amoris unionem, Naturae communionem;& secretorum communicationem. Ravanellus Tit. Sinus. doth this phrase only signify the communication of all secrets from God the Father to Christ, so that there is nothing hide from him; thus we call a man our bosom friend, to whom we lay open our hearts, and most private affairs. But likewise the phrase implies the consubstantiality of the Son with the Father; for the Bosom is of the same nature with the person itself. Thirdly, My Text saith, he is Verbum, the Word; and this proves him to be God; for it is an attribute incommunicable to any creature, and an attribute which distinguisheth the second Person in the Trinity from the other Persons; joh. 4.24. for though the Father be a Spirit, the Son a Spirit, the Holy Ghost a Spirit: 1 joh. 1.5. though the Father be the Light, the Son the Light, the Holy Ghost the Light, &c. yet the Father is not the Word, nor the Word the Father; In Trinitate non est aliud, said alius— August. tom. 3. de fide c. 1. the Holy Ghost is not the Word, nor the Word the Holy Ghost. And thus much shall serve for the first Use, which is for confutation both of the Arian and Socinian. Use 2. Of Exhortation, to stir us up to some Christian Duties: As 1. Is Christ the Word? then let us hear him: for shall the Word itself speak, and we be deaf? Shall the Word, who is the Wisdom of the Father, utter his voice, and that a gracious voice, a soul-healing voice, and a soul-saving voice, and we want ears? God the Father commands us to hear him, Luk. 9.35. God the Holy Ghost persuades us to hear him, Godwins Jewish Ant. lib. 1. cap. 5. pag. 16. 1 Tim. 2.5. Mat. 3.16. God himself hath anointed him with the oil of gladness above his fellows, and constituted him the Plenipotentiary between himself and Man; wherefore for Peace sake, we must give him audience. Wein●g● Christian Synagogue, his Ptolegom. cap, 4. p. 16. Consider what an honour it is to Gospel-times, that Jesus Christ the Author and Subject of the Gospel, did personally speak in them: the Apostle reckons it a high honour, Heb. 1.1. God who at sundry times, and in divers manners spake in time past unto the fathers by the Prophets, hath in these last days spoken unto us by his Son. Where observe, that God spake to the patriarches and Saints, who lived before Christs advent, at sundry times; he did not discover himself at once unto them. He spake unto them {αβγδ} in sundry parts, he did not discover himself perfectly unto them. At one time he discovered the messiah should be seemen mulieris, Gen 3.15. the seed of the woman; so in Paradise; at another time he discovered the messiah should be seemen Abrahae, the seed of Abraham; so in Canaan, Gen. 22.18. at a third time he discovered the messiah should be e tribu Judae, of the tribe of Judah: So in Egypt, Gen. 49 10. Casaub. Ex. 1. ad. apparat. Annal. num. 3: p. 11.12. as the learned Casaubon doth excellently, and copiously show, in his first exercitation against Baronius. But now he hath spoken by the Word, Tridentina Synodus omnes libros tam V. quam N.T. nec non traditions ipsas pari pietatis affectu suscipit,& veneratur. Caranz. sum. council. pag. 906. he hath spoken fully, as there needs no addition of un written Traditions equalized to the Word; he hath spoken clearly, as there needs no representations of Judaical shadows, whither by ablutions or sacrifices. He hath spoken ultimately, as there needs no extraordinary Revelations, whether by men or Angels. 2. God spake to the patriarches {αβγδ} in sundry manners; sometimes by dreams, so to Joseph; sometimes by visions, so to Daniel; Gen. 37.5. Dan. 10.5. 1 Reg. 19.5. Exod. 33.11. Isa 38.1. 1 Sam. 30.7.8. job 4 16. Mat. 17.5. Godw. Anti. lib. 2 cap. 1. pag. 85. sometimes by Angels, so to Elijah; sometimes face to face, as a man speaks to his friend, so to Moses; sometimes by Prophets, so to Hezekiah; sometimes by Urim and Thummim, so to David; sometimes by {αβγδ} an Ecclio from heaven, or a low still voice; so in the second Temple. But now he hath spoken by the Word, Dreams are vanished, Visions are ceased, Urim and Thummim is silenced. 2 Cor. 3.18. Acts 20.27. 2 Cor. 4.5. Col. 2.16.17 Gal. 1.8.9. Now he hath spoken distinctly, without confusion, fully without addition, evidently without shadows, uniformly without types, immutably without change. But some may say, How doth the Word speak to us? Is not the Word in heaven, we on the earth? who ever heard the voice of Christ, since the Apostles days? Calv. Instit. lib. 1. cap. 9. Sect. 1. It is easy to answer, That the Word doth speak unto us in the Holy Scriptures, which because they have Christ for their Author, are called the word of Truth, 2 Cor. 5.20. and the word of life; Christ speaks unto us by his Ministers, who are ambassadors for Christ, and beseech you in Christs stead to be reconciled unto God. Isa. 55.1. Christ speaks unto us in all his sacred Ordinances, which are the Spiritual Mines wherein the precious gold and treasure of grace is to be found. Oh let not us refuse the Word that thus speaketh; For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward: how shall we escape if we neglect so great salvation, which at first began to be spoken by the Lord, and was confirmed to us by them that heard him? Heb. 2.2, 3. {αβγδ} joseph. de bello Jud. lib. 7. cap. 12. Act. 13.46. Think with yourselves what became of Capernaum and Bethsaida, of Corazin and jerusalem, who refused to hear Christ, when he was on earth, and refused to hear the Apostles speak when Christ was ascended into heaven? What is become of those seven famous Churches in Asia, who were the first fruits to the Gospel, and denied to hear Christ speak in his word, Abbots Geog. pag. 119, 120. Rev. 2.15. but gave ear to C●rinthus, and other Enthusiasts, to the Nicolaitans, and other false Teachers? Nay think what is become of Germany, Bohemia, and the Pala●●nate, Sleidani come. lib. 5. fol. 55. Muncerus do cebat ut dignitate sint omnes aequales, &c. which have been Countries like the Garden of Eden for fruitfulness, and pleasantness; who neglecting the holy Scriptures, wherein Christ did speak, and giving liberty to Anabaptists who dreamed of Revelations, are in many parts become like a desolate wilderness; so that the houses which the flames of War did not consume, are become( if I may use the Prophet Isaiahs words) an habitation for the Bittern, and the Owl, Isa. 13.21.33.14, 15. and Satyrs dance there. Oh let the Judgements of God on others, be seasonable mementoes to us: Oh let Gods corrections on others, be timely instructions to us. Let us harken to Gods Warning-pieces, before he dischargeth his Murdering-pieces: when once Ferunt Tamerlanem( Flagellum Dei dictum) primo die obsidionis album signum extulisse, Secundo rubrum, tertia nigrum. the black Flag is hung out, it will be too late to cry for quarter: when once Rev. 6.8. the fourth Seal is opened, and he comes that rides upon the pale Horse, the time of Treaty will be past. Therefore I beseech you consider whilst Time is; you Rev. 10.6 Mat. 24.36. 1 joh. 2.18. Rev. 6.14. 2 Pet 3.10. know not how soon time shall be no more, when the heavens shall be wrapped up like a scroll, and the elements melt with fervent heat. Consider whilst your Time is; you Luk. 19.42. Gen. 27.2. Heb. 9.27. know not how soon your time of life shall be exhausted, the sand in that hour glass quiter run out, and yourselves summoned before a just Tribunal: therefore Heb. 4.7. to day if you will hear his voice, harden not your hearts. I say with an Emphasis, To Day: to day hear his voice; for though every day of the year be Christs( because with him the 2 Cor. 5.17. new world began) yet this Day( if any credit may be given to our Vid. let. Angl. Churches Chronology) hath relation to him in a special manner: for this is the Day( according to our Churches account) in which the Angels of God did adore his Person, Luk 2.10, 11. and proclaim his Birth. This is the Day on which the Heavenly Host did loudly sing an Anthem ( of glory be to God on High, Luk. 2.13. in earth peace, and good-will towards men) for his blessed Nativity. Luk. 2.20. This Day did the believing Shepherds praise, honour, and worship God, because they saw with their corporeal eyes, joh. 8.56. what Abraham saw by the eye of Faith. Verbum caro factum, The Word made flesh. Oh let not us forget that there was a Day of Christs Birth, without which we had better never have seen the Day. Oh let not us despise the Day of his Birth, without which we can never be partakers of the new Birth. What good could we obtain by the Eph 2.11, 12. Birth of Nature, unless the God of Nature was born to revive our corrupted Nature? What comfort could we feel in the light of the world, unless he that is the true light had appeared in flesh for the jo. 3.17. salvation of the world? Thrice happy we, if the night of darkness had wrapped us in eternal silence, unless Christ the bright morning star had Luk. 1.78, 79. visited us from on high. But blessed be God the Father of mercies, and the God of all comfort, because in the fullness of Time he sent Jesus Christ to be Gal. 4.4. made of a Woman, made under the Law, to Redeem us who were under the Law, that we might receive the Adoption of sons. Shall we keep an annual day to the honour of God for bodily deliverances from Gunpowder Traitors, and Spanish Armado's, from men who can only kill the Body? And will any judgest The Anabaptists who decry the observation of the Lords day as sinful, do also decry all annual com●memorations of Gods mercies as sinful: but the Protestant Churches are of another judgement, as appears in the writings of Chemnitius, Zanchius, Perkins, Bullinger, &c. sinful( I say sinful) to keep an annual Day to the honour of our Saviour for spiritual Deliverances from infernal enemies, who would have swallowed up soul and body? Might the Jews, under the strict Poedagogie of the Law, keep an Esther 9.20, 21, 23. anniversary Feast called Purim( which was of human institution) without any reproof from God, or any of his Prophets, and that only for their temporal preservation from the treachery of Haman? And will any Christian think it sinful, in Gospel-times, to keep an anniversary Festival for those spiritual, unutterable and unconceivable Mercies, which we enjoy by the birth of Jesus Christ? — Pudet haec opprobria nobis Et dici potuisse,& non potuisse refelli. Ovid Meta. lib. 1. Beloved, if you dare put any trust in Ecclesiastical Annals( and I know no probable reason, but we may trust them, as well as the Civil Annals) then Jesus Christ was born as upon this Day. If you value the judgement of many Ambrose, Chrysostom, Augustine, &c. Nomine veteris et Apostolicae Ecclesia eam intelligo qua à tempore Apostolorum per annos ferè quingentos duravit, &c. Zanchius. eminent Saints who lived in the Primitive times before Popery was hatched, and preached willingly at this time, then Jesus Christ was born as upon this Day. If you prise the let. Aug. Edward 6. practise of those godly and learned Martyrs in Queen Maries days( such were penitent Cranmer, learned Ridley, zealous Latimer, and many others) who shed their blood in detestation of Popish Errors, and yet did constantly keep this Festival of the Birt● of Christ, ●hen Jesus Christ was born as upon this Day. In a word, if you set any rate upon Anno Dom. 1618. the Synod of Dort, who were never yet suspected of Popery or superstition, and who did celebrate Vide the proceed. at Perth. tract. de Festis. the feast of Christs nativity with great solemnity, honouring it with Sermons, and plentiful relief to the poor; then Jesus Christ( in their opinion) was born as upon this day. However this is enough for my purpose that the Contemptus Ecclesiae Christi è magnà animi superbia,& ex nimia de nobis existimatione proficiscitur. Facit enim haec superbia ut instar Gigantum non vereamurbellum cum tato Ecclesia patribusque omnibus suscipere. Zanchius de tribus Elohim, 2. part. lib. 1. cap. 1. pag. 375. Scriptura canonica est eminentissima author●tatis. Aug. de civ. Dei. l. 11. c. 3. Vide Canisiii Chron. Eccl. Christian world hath reputed the twenty fifth day of December( and this is our twenty fifth according to the julian account) for the day of Christs birth. Therefore unless we will be Antipodes, let me say again, To Day, if you will hear his voice, harden not your hearts. harken seriously to what Christ doth speak to you by me his unworthy Messenger. First, Christ speaks something to you as he is Verbum the Word. Secondly, Christ speaks something to you as he is Verbum caro factum, the Word made flesh. First, He speaks unto you under this notion, that he is Verbum the Word; namely, that you prefer his words before all the words and writings of mortal men: For there is no writing beside the Word of Christ, which is {αβγδ}, of itself to be believed, or, {αβγδ}, of itself worthy to be believed. Name me the writings of any men famous in their Times, renowned in their Generations, and if they be voluminous, you will find errors and mistakes in them. Justin Martyr and Irenaeus were two worthy Writers living near the Apostles times, even in the second Century and yet both of them were corrupted with the Error of the Chiliasts. Terullian and St Cyprian were two eminent instruments of Gods glory, and lived in the third Century; Euse. hist. Eccl. l. 3. cap. 35. Hieronymi catalogue. Eusebii. lib. 7. cap. 3. Potters answer to charity mistaken, Sect. 4. num. 3. pag. 105. pus amat Virgines Christus. Hier. contr. jo. l. 1. Bonum est non tangere mulierem; ergo malum est tangere.— Noli credere, noli dicere infantes antequam baptizentur, morte praeventos pervenire posse ad originalium peccatorum indulgentiam, si vis esse catholicus. Aug tom. 7. lib. 3 de orig. ainae. cap 9. Aug. tom 3. de fide cap. 27. yet the first was infected with the error of Montanus, the second defiled with the superstition of Donatus. Cyril and Epiphanius, two excellent Authors, who lived in the fourth Century, yet the one did err in the procession of the Holy Ghost, denying his procession from the Son; the other was drawn into the error of the Anthropomorphitae. In short,( for why should I tyre your Patience?) Hierom and Augustine were two zealous Fathers of the Church, and their labours admired for Learning and Piety: yet both of them had their spots, and great ones two; the former erring in the point of Virginity, thinking it meritorious; the latter miscarrying in the point of Baptism, excluding all Infants dying unbaptised from the beatifical vision of God. And if these holy, learned and godly men who lived in the purer ages of the Church( before there was any Pope) and nearer the Apostles times then we by above a thousand years, had such failings in their single writings; what then may we judge of our latter Illyricus de orig. pec. Luther. de Consubstan. &c. Writers, though reverenced for Piety and Zeal, and not to be mentioned without due respect to their labours? may we think then to be infallible? may we make them the Masters of our Faith? nothing less: for if it be an Article acknowledged by all the reformed Churches, that Confilia generalia possunt errare, General Councils may err, then it must not be denied but that particular mens writings are culpable and infirm. It is the honour and Notandum est experimento rerum, concilium general posse deficer●. Cusanus carded. concor. Cathol. lib. 2. cap 5. privilege due to the Word of God, the holy Scripture( which is the Book of Iesus Christ, who is the Word) that there are no erratas annexed to it. Secondly, He speaks unto you under this notion, as he is Verbum caro factum, the Word made flesh. And here I must decline my intended Method, lest I trespass too much upon the time: As 1. What is meant by joh. 3.6. 1 Cor. 15.39.50. flesh; for it is, {αβγδ}, a phrase of various signification. Secondly, why the Word being God, was made flesh, i.e.( by the figure Synecdoche) Man? What Field of the Church, l. 5. c. 2. p. 423 424. necessity there was of it, or equity in it? And here it might be modestly enquired, whether God might not ( salvâ justitiâ,& veritate) have been Aquinas 3 a. q 2. ar. 2. ●. Hookers Eccl. Pol. l. 5. num. 51. p. 291. satisfied some other way then by the Incarnation of his Son( if he had so pleased.) 3. Whither the Word had been made flesh, supposing that Adam had continued in innocency; the Tolle morbos, tolle vubiera,& nulla est medicinae causa. Aug. Calv. Instit. lib. 2. c. 12.§ 4, 6. negative whereof St. Augustine and others do convincingly maintain. 4. Why the Word, who is the second Person in the glorious Trinity, was made flesh, rather then Aug. Enchir. cap. 62.& cap. 105 God the Father, who is the first Person in Order; or God the holy Ghost who is the third Person. And here I find In Sent. lib. 3. dist. 1. Scotus, Richardus de media Villa, Petrus de Aquila, with others, spinning too fine a thread. Fifthly, In what sense it is true, that the Word was made flesh; Whither it was Convertendo, by turning the Godhead into flesh, so that he was no longer God, but a mere Man, which was one of the dangerous Errors of Cerinthus a Jew, whom S. John the Evangelist did so much detest that he would not Eusebii Eccl. Hist. l. 3. c. 25.& l. 4. c. 14. stay in the Bath, when he spied Cerinthus therein: but said to his Friends, let us depart hence, least the Bath wherein Cerinthus the Enemy of the Truth batheth himself, fall upon us. Or Secondly, Whether it was Componendo, by mingling the Deity with flesh, as water is mingled with wine; which was the pestiferous Caranz. sum. council. pag. 337. Error of Eutyches, who for this heresy was Condemned in the Great Council of Chalcedon; the Act. 5. in Symb. fidei concilii Chalc. Confession of which general Council, deserves to be written in Golden Letters; Confitemur in novissimis diebus, filium Dei unigenitum in duabus naturis, inconfuse, immutabiliter, indivise, inseparabiliter agnoscendum; nunquam sublata differentia naturarum propter unionem. We confess, in these last days, the only begotten Son of God must be acknowledged to consist of two Natures, which may not be confounded with one another, or changed into one another, or divided and separated from one another. And we confess the properties of each nature are not destroyed by reason of this Union. Or Thirdly, Whether it was Addendo, by adding the Word to the Flesh, so that they remain two distinct Persons, the one Filius Deum, the Son of God, the other Filius Mariae, the Son of Mary, which was the spreading Caranz. sum council. p 296, 297. Calv. Instit. l. 2. cap. 14. Sect. 4. heresy of Nestorius, for which he was condemned in the General Council at Ephesus. Or Fourthly, Whether it was Apparendo, by seeming to be flesh, whereas he was not so in truth, and reality, which was the vile Euseb. Hist. Eccl. lib. 4 c. 13. Calv. Instit. lib. 2 cap. 13. Sect. 2. Opinion of martion( whom Polycarpus, in zeal to Christs Honour, called {αβγδ}, the first-born of Satan) and it was the opinion of the Manichees, among whom Aug. Conf. lib. 3. cap. 6. Vid. vitam August. oper. praefix. Augustine had his conversation in his youth; but his Mother Monica a godly woman, did incessantly pray to God for his conversion, and shed many tears, which St. Ambrose observing, said these comfortable words to her, Impossibile est filium tantarum lachrymarum perire, It is not possible that a Son of so many tears should perish: and God did at length graciously hear her prayers, see her tears, and did convert him, and he became a most eminent Defender of the Incarnation of Jesus Christ and the verity of his human Nature. Or Lastly, Whether it was Assumendo, by Hookers Eccl. pol. lib. 5. num. 52. p. 291, 292. &c. taking up the flesh, that is, the human Nature, into a personal unity with the Son of God: so that the self-same Person who was from all Eternity properly God, should also in the fullness of Time be truly Man, and be {αβγδ}, God man in the Unity of Person; the Natures( that is, the Divine and human) substanti●lly differing each from other, and yet each of them retaining their essential properties. The which is the onely true Opinion, as might be manifested out of Scripture and Antiquity. But I may not stay here. All that I shall speak, will be very brief, namely one Lesson( amongst many others) which Christ doth teach us under this Notion, that he is Verbum caro factum, The Word made flesh: And this Lesson is not a speculative one, wherein the corruptions of our hearts much please themselves, but it is a practical one, of great necessity to our eternal salvation. And that is the joh. 13.34. 1 joh. 3.23.4.21. Gospel Lesson of Love, and Charity; for if Jesus Christ did love Flesh, that is, Mankind so dearly, that he did not abhor the Virgins Womb; If he loved Flesh, that is, our Nature so cordially, that he emptied himself of the glory which he had with his Father before the World was, 1 jo. 4.11. then we ought to love one another hearty and sincerely; then we ought to be charitable to them that be in distress, freely, and affectionately; remembering this superabundant, and altogether undeserved love of Christ, and considering that we ourselves also are in the body. And now Deut 32.1. Isa. 1.2. Naz. orat. 1. contr. julian. pag. 1. hear O heavens, give ear O earth, and be astonished all you blessed Angels, and glorified Spirits at this Miracle of Miracles, that the Word who is the eternal and substantial Son of God, should through joh. 3.16. 1 joh. 3.1. love and charity become flesh. The word had no need of flesh, no pleasure in flesh, no honour from flesh, no advantage or gain through flesh, and yet by the Al-conquering efficacy of charity, The Word became flesh. Flesh was in a Ezek. 16.6. Luke 10.30, 31. Rom. 5.6, 7, 8. sinful condition, in a captivated condition, in a dying condition, in a helpless condition; and now love and charity sweetly move the Word, i.e. Iesus Christ to be made flesh, that so flesh might be ransomed, reconciled, revived, and live eternally. O the power of Charity which can depress heaven to earth, and advance earth to heaven, which can raise the dead to life, and bring deliverance from the Gates of Hell! O the power of charity, which can work Miracles beyond a Miracle( if I may so speak) and produce Wonders which to unsanctified Reason imply Contradiction! Behold by Charity God is made man: the Creator of Heaven created, Haec veriss. sunt per {αβγδ}. and Immortality itself become mortal! Behold by Charity the infinite God is finite; the al-seeing light obscured; and the incomprehensible one comprehended within the womb of a blessed Virgin! may I add any more? Behold by Charity, the holy one of God is 2 Cor. 5.21. made Sin; The Delight of God from eternity, spit on, and Mat. 27.39.41. made a Scorn; yea Blessedness Gal. 5.13. itself made a Curse! Since then Iesus Christ was thus loving and charitable, let us be followers of him as dear children; let us( I beseech you) be charitable. Consider, That if ye speak with the Tongue of Men and Angels, and have not Charity, 1 Cor. 13.1, 2. you are but as sounding brass, or a tinkling cymbal. Consider, that if you have the gifts of prophesy, and understand all mysteries, and all knowledge, and have no charity, ye are nothing. Consider, if you could have all the Weapons in the spiritual armor, and want charity which is the bond of perfectness, they would be unserviceable. Charity is the union of Man to God, the Union of God to man, the Union of man to man, and the way to have union between man and his own Conscience Charity is one visible testimony of true believing, a sovereign Antidote against the Worlds temptations, a provident laying up Treasures in Eternity, and an inward comfort in a dying condition. Oh the Excellency and sweetness of this Grace of love and charity! and I wish and pray that this Grace may abound in you more and more, that the Son of God may say to you, as he saith to the Church of Thyatira, Revelations 2.19. I know thy Works and Charity. Remember at the great Assizes of Heaven and Earth, where the Potentates of the World must make their personal appearance, and where the Books of Gods infallible Science, and our awakened Conscience shall be opened, that the principal search will be after works of Charity. Mat. 25.34, 35. There will be a Venite Benedicti, Come ye Blessed, pronounced to them that fed the hungry, clothed the naked, visited the sick, and did other good works in Faith and Obedience; there will be a reward to the pious Mark 12.42.14.3, 4. widow for her two Mites, to the religious Woman for her box of precious ointment poured on the head of Christ, and to the poor man for his cup of Mat. 10.42. could water given to a Disciple. Assure yourselves, that God will never be forgetful of your Works and labour of Love. And though you shall not be rewarded propter opera Charitatis, for any Luke 17. Datur vita aeterna secundum opera, at non propter merita operum, &c. Molinael Hyperaspistes, cap. 6. p. 51. Vide Melsner. contra Lessium, part. 2. pag. 94, 95. merit in your works of Charity( because when we have done all we can do, we are unprofitable Servants, and have done less then our Duty) yet you shall be rewarded secundum opera Charitatis, according to your works of Charity; for so Saint Paul saith, Romans 2.6. God will render to every one according to their works. Then will good Christians really find the truth of that gracious Promise, Matth. 5.7. Blessed are the merciful, for they shall obtain mercy. Then will hardhearted people sadly feel the weight of that righteous threatening, James 2.13. He shall have judgement without mercy, that sheweth no mercy. Then will Gods people see there are joh. 14.2. Dan 12.2, 3. divers Mansions in their Fathers House, which shall be assigned them from the free Grace of God. Then will the wicked know there are Mat. 11.22.24.23.14. many degrees of torment in that place of never ending misery into which they shall be plunged from the vindicative Justice of God. Yea even in this present life, a compassionate and merciful man doth( in some way, and some measure) taste the sweetness of that good word of God, Psalm 41.1, 3. Blessed is the man that considereth the poor, the Lord will deliver him in time of trouble; the Lord will strengthen him upon the bed of languishing, and make all his Bed in his Sickness. To conclude, this is the Time of Christs Birth, unless the Contra Rationem nemo sobrius, contra Scripturam nemo Christianus, contra Ecclesiam nemo pacificus senserit. Aug. de Trinit. Church of England hath been mistaken for above these thousand years at least; the Tam Latinorum, quam Graecorum Ecclesia pari consensione in eam conveniunt sententiam, ut redemptor noster sit natus vigesima quinta mensis Decembris. Bar. apparat. ad annal. pag. 55. twenty fifth day of December, is( on good grounds) the reputed Day of Christs Birth, unless the Christian World hath been abused beyond all Excuse. And as it is a Duty at all times to remember with all thankfulness, the infinite and overflowing Charity of Christ to the poor and lost Sons of Adam: So let us at this time( according to our several abilities) Esther 9.22. Nehem. 8.10. express more then ordinary Charity to the poor; that so we may demonstrate some james 2.17. Gal. 5.6. Heb. 13.16. Mat. 5. 1●. fruits of a living Faith; express some breathings of a thankful soul, and stop( as far as lies in us) the open mouths of Atheists, and Stapleton, Lessius, Harding, Parsons, Campian, &c. Papists, who spare not( both in Pulpit and Press) to say, the Protestants preach down Charity. Remember Verbum Caro factum est, The Word was made flesh. Praeclare ab Ennio dictum est, P. Cunael lib. 3. de repub. Hebr. cap. 4. p. 343. Homo, qui erranti comiter monstrat viam, Quasi lumen de suo lumine accendat, facit: Nihilominus ipse lucet, cum illi accenderit. FINIS.