Η ΠΡΟΒΟΛΗ ΤΗΣ ΑΛΗΘΕΙΑΣ OR The BULWARK of TRUTH, BEING A Treatise of God, of Jesus Christ, of The Holy Ghost, and of the Trinity in Unity, against Atheists and Heretics.  
By ROBERT BAYFEILD.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Serapis ad Thulem. 
Magna est veritas, & praevalebit. Tertull.  
Veritas laborare potest, vinci non potest, Hier. Dialog. adversus Pelag.  
For we can do nothing against the Truth, but for the Truth, 2 Cor. 13.8.  
Him that is an Heretic, after the 〈…〉 s●●o●d admonition reject, Tit. 3.10.  
LONDON, Printed by T.R. for Edw. Dod. at the sign of the Gun in Ivy-Lane. 1657.   


Vera Effigies Roberti Bayfeild. Aetat: Suae. 27.    

A PREPARATORY Advertisement to the READER,  
Dear Christian Reader,  
AFter I had finished, and put forth my Enchiridion medicum containing the causes, signs, & cures of all those diseases, which do chiefly affect the body of man, my thoughts ran upon some second work, whereby I might benefit my Country; but whilst I was thinking upon what subject to pitch, I happened into the company of certain Atheists and Heretics, who by their blasphemous discourse, quite altered the stream of my intentions, and instead of another physical piece, put me upon these sublime p●i●●●f divinity. Indeed it is a truth, not more deplorable than manifest, that this our Island, which may justly contend with most parts of the Earth, for the priority of Conversion to Christianisme, and might not, many years since, have challenged the Garland from the whole, for the orthodox, zealous, and sincere profession thereof: hath of late produced, and doth at this unhappy day foster more swarms of Heretical and Atheistical monsters, than any age, than any Nation hath been infested withal, such at least whose licentious practices, and insolent discourses in public, do equally declare their wild Ambition to be so accounted, as if the only way to acquire the Reputation of being Transcendent Wits, were to seem able with bold and specious arguments, to impugn the greatest and most sacred verities. Yea, these proud Wits and curious heads are so extremely in love with their own shadows, and do so highly admire their own conceits, that they despise all the understanding and learning of other men, and as Saint Bernard saith, do think, Nusquam lucere solem nisi in cella sua, That all knowledge must live and die with them: For the Devil saith in every heresy, in every error, Ego sum Christus, & apud me est veritas, I am Christ, and the truth is only here with me, as Athanasius showeth against the Arrians: 
Athanas. orat. 1 contra Arrianos. Alexander Episcopas Alexander in Ep. ad Alexand. Constantinop.  And Alexander Bishop of Alexandria writing to the Bishop of Constantionople, of the transcendent pride and disdain of the Arrians saith, Neminem volunt ex antiquis patribus sibi comparari, ne unum quidem collegarum nostrorum vel ad mediocrem sapientiam pervenisse censent, sed solos se sapientes, & sibi solis patefacta esse mysteria arbitrantur veritatis, That they think none of the ancient fathers to be comparable to themselves, that none of them which are contrary to their tenants, have attained to any measure of wisdom, and that they alone are wise, and have the mysteries of truth revealed unto them. And therefore this despising of other men's knowledge, added to that high conceit which they have of their own, is the cause they persist in those errors, which their pride and ignorance have most impiously hatched, to the spoiling and destroying of themselves and others.  
Alas, it is sad & lamentable to consider, how multitudes of people are led away into dangerous & fearful errors, by these cursed and heretical monsters, who come unto them in sheep's clothing; that is, a religious habit, like zealous and holy Christians: For they have many times more works of piety & charity, than many of the most orthodoxal professors of the Faith, their Almsdeeds are many, their Prayers frequent, and the strictness of their life might seem to proceed from Angelical hearts; but in all this they cannot be said to be virtuous, because these deeds, that are virtues in themselves, are directed by them to wrong ends, and are effectual to bring others into their errors. And therefore these holy Heretics are most profitable instruments for the Devil's advantage, and most excellent Factors to enlarge his Kingdom: For had they been more wicked they had done less evil, when men would have more suspected them less followed them, and less believed them then they do: A most lamentable thing, to make virtues the steps and stairs for themselves, and others to descend down to hell.  

Mat. 4.6.  Again, as the Devil cited scripture to our Saviour Christ, to pervert the Truth of the scripture; so do these men use, Adaptare ca, quae bene dicta sunt ijs quae male adinventa sunt ab ipsis, To apply those things which are well spoken in scriptures, to those things which themselves have misinvented, saith Ireneus, 
Iren. cib. 1. c. 1.  for so Valentinus misapplyed scriptures, to cofirme his error of the thirty couple of Gods: so Manichaeus alleged scriptures to defend his Duo principia, two fold God, or rather two Gods, good and bad, so Arrius, Appollinaris, and Eutiches, and all the brood of heretics, were not ignorant in the books of scripture; and so all heretics at this day do with the Hiaena's voice, bring nothing else but scriptures, to kill souls with scripture misapplyed; and therefore lest with those fishes that are sportingly carried with the pleasant streams of Jordan, until they do fall into the dead sea, where they do suddenly perish; so we be led with their misinterpreted scriptures, until we do unexpectedly fall into destruction, we should beware of them and take heed we be not seduced by th'idea, we should mark them and avoid them, 
Rom. 16.17. Iren. l. 2 c. 19 Epiph in contra Marcosias her 34.  and shnn them as men wont to run away from venomous and ravenous beasts; for Epiphanius tells us they are like unto the serpent called Dypsas, that poisoneth all the pools wherein he drinketh, so that all the beasts which drink of those pools, are suddenly poisoned and killed: 
Tertull. de praescrip. c. 42.  Because, as Tertullian saith, This hath ever been the desire and study of heretics, Non Ethnicos convertere, sed Christianos evertere, not to convert infidels, but to pervert and throw down Christians from the faith, and therefore Saint John seeing the heretic Cerinthus in a bath wherein the Apostle bathed himself, ran away from him as it had been from a Lion: 
Iren. l. 3. c. 3.  And Ireneus saith, that Tantum Apostoli & eorum discipuli habuerunt timorem, ut neque verbo tenus communicarent alicui eorum qui adulteraverant veritatem, the Apostles and their Disciples did so warily shun all heretics, that they would have no communication with any of them that had depraved the truth of Christ. And no marvel, for as errors in practice are like a fretting Leprosy, of a contagious and spreading nature, so errors in judgement are very diffusive also, 
Cor. 5.6. ● Tim. 2.17.  A little Leaven leaveneth the whole lump, and heretics false Doctrines fret and spread like a Gangrene, for no opinion is so monstrous, but if it hath a Mother, it will also get a Nurse: Woeful experience in these times, wherein the golden reins of Church government are wanting, doth clearly evince the truth thereof. But yet the Lord doth seldom suffer the Authors, and chief fomenters of heresies even in this world to go unpunished, as fully will appear in these ensuing examples.  
Blasphemous Arrius, that denied the consubstantiality of the son of God with his Father, did, by the dreadful Judgement of God, 
Ruff. l. 1. c. 13.  burst in sunder, and after the manner of Judas Iscariot his bowels gushed out, so when divers of the Arrian Bishops intended to meet in a town of Nicomedia to consult about the propagation of that wicked heresy, 
Socrat. Eccles. hist. l. 1. c. 25.  the Lord to prevent their purposes, did overthrow the town by a fearful Earthquake, 
Idem l. 1. c. 22. & l. 2. c. 39 John 16.7.  so Montanus that proclaimed himself to be that Paracletus the comforter which our Saviour promised to send unto his Church, and his two feminine Prophets, those lewd Dames Priscilla & Maximilla did end their lives on Judas his Tree: 
Euseb. Eccles. hist. l. 5. c. 13. & 14.  so Paulus Samosateneus that denied Christ to be the natural son of God, was miserably plagued by the hands of God and being deprived from his usurped Bishopric, he was excommunicated from all the Churches of God. 
Hieron. in cate-log. scrip.  so Manes of whom the sect of the Manichees took their denomination, that had congested together many odious heresies, as saint Augustine showeth was at last taken and imprisoned by the King of Persia, and by his commandment he was flayed alive, and his skin filled full of chaff, and set up as a woeful spectacle before the gate of a certain City in Mesopotamia, 
Euseb. Eccles. hist. l. 7. c. 30.  saith Eusebius, so Simon Magus that taught many abominale heresies, attempting to show his power to the people by flying in the air, fell down, broke his Thigh and died miserably; so Nestorius who spoke against the union of the divine and humane nature of Christ had his blasphemous tongue rotten in his mouth, and consumed with ●●●mes, and at length the earth opened her mouth and swallowed him up; so Cerinthus an arch heretic, being in a Bath at Ephesus, the bath fell upon them and his associates and killed them; so Heraclius the Emperor infected with the heresy of the Monothelites, having raised a great Army against his enemies, fifty thousand of them died in one night, whereupon he presently fell sick and died: So Constance the Emperor a Monothelite was slain by his own servants, as he was washing himself in a Bath. And so I might recount many others, whose tragical ends from God's Judgements do sufficiently show God's hatred against all heresies.  
Now touching profane Atheists, they are so addicted to the world that you shall never persuade them to think that there is a God, or a Christ, or a Devil, or a heaven or a hell, 
Psal. 53.1.  but these Fools have said in their hearts there is no God, and with the Sadduces they believe that there are neither angels nor spirits, first nor second, 
Seneca in O●dip. Claud. in Ruff.  good nor bad; omnia certo tramite vadunt, all do run in a certain cross path, or as Claudian saith, incerto fluerunt mortalia casu, all fall out b●●ab nab; all by chance, and that is the end of all; and so this cursed and atheistical crew of incredulous men, Pejores & tardiores ad credendum, quam ipsi daemons, are worse herein, and slower to believe then the very Devils, as Saint Augustine saith: And therefore the death of an Atheist, commonly is most miserable: 
Paul. Diacon. l. 15.  Either burnt as Diagoras; or eaten up with louse, as Pherecides, or deveured by dogs, as Lucian, or thundershot and turned to ashes as Olympius, or eaten up of worms as Herod Agrippa, 
Acts 12.22.23.  or thrown down from an high place and broken in pieces as Daphida, 
val. Max. l. 1. Fulgen. l, 1. c 2.  or slain by his servants as Commodus, and Heliogabalus, or slain with a thunderbolt, as Tullus Hostilius, or struck with madness as Francis Ribelius, or kills himself, as Strozze and Periers, or pined to death, as Jodelle. However descending impenitent into hell, there he is an Atheist no longer, but hath as much religion as the Devil, to confess God and tremble: nullus in inferno est Atheos', ante fuit.  
On Earth were Atheists many,  
In Hell there is not any.  
All s●●ak truth when they are upon the rack; but it is a woeful thing to be hells convert. And so you see how the justice of God never preserveth Atheists and Heretics even to the extreamost execution.  
Against both these implacable, though always foiled enemies to divine truth, have I built this Bulwark, which wanteth neither the strength of Ordnance, provision of victuals, nor the policy of most worthy Captains and good soldiers. For,  
First, Against the wretched Atheists I have placed the Learning of the Gentiles, because that to allege scripture to an Infidel, is to no more purpose, then if he alleged the Jewish Cabalist, or the Turkish Koran unto a Christian. And that it is lawful for us to use the learning of the Gentiles, is easily proved: For we find, that not only the Fathers of the primitive Church, as Justin Martyr, Clemens Alexandrinus, Tertullian, Origen, Cyprian, Lactanctius, Firmianus, Ambrose; Hierome, Augustine Fulgentius, Venerable Bede and all the rest did allege the authorities of their precedent Fathers, and of the best heathen Authors, but also the Apostles and Prophets themselves did allege the say and testimonies of the Heathen writers: For Moses was learned in all the learning of the Egyptians, 
Clemens Alex, storm. lib. 2. Dan. 4. etc. 6 Ezra 1.  and was therefore likened by Clemens Alexandrinus unto Plato, and Daniel reciteth the Decree of Nabuchadnezzar, and the Decree of Darius, and the Edict of Cyrus' King of Persia, and Saint Paul useth the Testimony of Aratus against the Athenians, 
Acts 17.28. 1 Cor. 15 33 Titus 1.12.  of Menander against the Corinthians, and of Epimenides against the Cretians, and out of the Jewish Talmud he borroweth the names of the Magicians of Egypt, Jannes and Jambres that resisted Moses, for they are not found in all the books of the Old Testament. And therefore as it was lawful for the Israelites to rob the Egyptians of all their Jewels, and most precious things that they could get of them, so it is lawful for us to take the best things that we can find, either witty saying, fitting similitude, or memorable story in all the writings of the Heathens, and to transport them, (as Solomon did the wood of Lebanon for the building of God's house, and the gold of Ophir to make the Temple of Jerusalem the more glorious) from the profane use of the first Authors unto the divine edifying of God's Church.  
Besides, It is the clearest evidence in the world that can be produced, to convince any man when he is made a party in the proof, a witness in his own case, and a Judge against himself: For what can any Gentile object for himself against us, that he doth not believe in Jesus Christ, when he perceiveth our truth confirmed, and himself convicted out of the learning of the Gentiles? what can the Philosopher say, when he seethe himself confuted by Philosophy? 
Job 15.5.6.  or what testimony can a Jew require better than a proof produced out of his own Cabballs and Talmud? and therefore as Eliphaz saith of vain boasters, that their own words condemn them, so humane arts being divine gifts, we may lawfully use them, to cut off Goliahs' head with his own sword, or to beat down Hercules with his own club, that is, to confute the Gentiles out of the learning of the Gentiles, and so we find, that not only in former times the Prophets, Apostles, and Fathers of the primitive Church have practised the same course; but also in later times, Aquinas, Mornaeu●, Doctor Fotherbie, late Bishop of Salisbury, and divers others, have out of Trismegistus, Homer, Plato, Aristotle, Cicero and the rest of the Gentile Doctors, confuted the superstitions of the Heathens, and confirmed the truth of Christian Religion.  
Secondly, Against the wicked and cursed heretics, I have used the sacred scripture, whose excellency above all humane learning, I shall briefly set forth and conclude. Such is the excellency of scripture-learning, which containeth in it florem delibatum, the flower and very Quintessence of soule-saving wisdom, that we may say of it, as the Philosopher sometimes spoke concerning the knowledge of the soul of man, 
Aristotle de a● l. 1. & praf antiq. lect. praestatpauculo ex meliore scientia degustasse, quam de ignobiliore multa.  A small and dim knowledge of it, is to be valued far above a greater measure of clearer insight in any other science. For the inspired scriptures is the infallible rule of Faith, the unmoveable ground of Hope, the perfect guide of Life, the soul's store-house of Provision, the spiritual Magazeen of Munition, the sacred fuel of Devotion, the divine subject of Contemplation, and the everlasting spring of celestial consolation. It is (as saint Gregory saith) like the deepest Ocean, wherein the greatest Elephant may find sea room enough to swim, and yet never sound the depth thereof, and like the shallowest ford, wherein the silliest Lamb may easily wade without any danger of drowning: And as Fulgentius saith, 
Fulgent. Ser. de confess. Habet & quod robustu● comedat, & quod parvulus sugat. Basil in Psalmum primum.  it hath strong meat for the best stomaches, and sweet Milk for the tenderest babes. It is a pavoury of wholesome food against feigned Traditions, a Physician's shop against poisoned heresies, a pandect of profitable Laws against rebellious spirits, a treasury of most costly Jewels against beggarly rudiments; and it is wisdom without folly to direct us, riches without poverty to honour us, and strength without weakness to maintain us: For that it will instruct us in life, comfort us in death, and glorify us in heaven. The canonical books of the Old and New Testament, are exact Maps of the heavenly Canaan, drawn by the Pencil of Holy Ghost, the authentical records of the Church, the deeds of Almighty God, and Evidences of man's salvation. Yea, The arguments to prove the divinity of scriptures are, the venerable antiquity, matchless majesty, lively efficacy, beautiful harmony, incomparable purity, invincible perennity, and continuance of them, maugre the injury and iniquity of times, and Tyrants who have sought to suppress them, Besides, the confirmation by miracles, confession of Martyrs, destruction of oppugners, fulfilling of prophecies, consent of Churches; yea, assent of adversaries: As first of heretics, who in oppugning of scriptures do yet allege scripture to their own utter destruction. 
2 Pet. 3.16.  Secondly of Jews. God's Library Keepers, as Saint Augustine calls them, who studiously read and curiously kept the Books of the old Testament, by a singular providence of God, for our benefit and behoof. Thirdly, many heathens, being convinced in their consciences, have sealed to the truth of the scripture, by their testimonies, and confessed them to be divine, for Porphyry testifieth that Moses hath written the history of the Law truly, and Numenius the Pythagorist recites Moses' history, almost word forword, testifying that he was a great Divine.  
But we have better testimonies, even the holy scriptures themselves, which do not only establish our faith, 
1 Pet. 3.15. Isa. 1.18. Eze. 18.25.29.  but also instruct our Reason, furnishing us with arguments, rationally, to prove their truth to be sacred and their authority divine: Yea further, The scripture is proved to be the word of God, by the Majesty of it, which, besides the stately plainness of the stile, far surpasseth the creatures capacity; the fathom of flesh and reach of reason. There is no jot or tittle of of it that savours of earthliness: Every word of God's mouth is pure precious and profitable, not a syllable superfluous. The very majesty of the sentence is such as cannot be conceived, and yet it's always more powerful in matter, then in words. Humane writings may show some faults to be avoided, but give no power to amend them: What words of Philosophers could ever make of a Leopard a Lamb; of a Viper a Child; of a Lecher a chaste man; of a Nabal a Nadib, or of a covetous carl a liberal person? Philosophy may civilize, not sanctify; hid some sins, not heal them; cover, not cure them: But the efficacy and virtue of the scripture is such, that it produceth the love of God, and our enemies; it purifieth the heart, pacifieth the conscience; rectifieth the whole, both constitution, and conversation of man; yea it taketh him off from the delights of the world and the flesh; maketh him glory in afflictions, sing in the flames, and triumph over death. All these, and more do necessarily conclude the divine verity and authority of the sacred scriptures.  
Moreover, if we will open our eyes to see and bring our Judgement to discern; we may soon perceive that, besides the truth of scripture, which will admit no comparison with any writings, there is more learning in Moses, then in all the learned men of the Gentiles, more Rhetoric in Esayas' Prophecies, then in all Tully's Orations; more Logic in Saint Paul's Epistles, then in all Aristotle's Analiticks; there is sweeter music in King David, then in all the Lyric Poets of the heathen; there is better Philosophy in Job, then in all the Philosophers of Greece; there is truer Morality in Solomon, then can be found in all humane Ethiques, and there are more heroic virtues, and martial prowess in Joshuah, Judges and the Chronicles, then can be fetched out of all the Greek and Roman stories, and you shall find more pathetical expressions of sorrow and grief in a little more than one leaf of Jeremiahs' Lamentation, than you can find in the mournful Elegies of the Poets; you shall read such ravishing Encomium's of true love, in eight little Chapters of the Song of Songs, as the like are not to be found in all the Epithalamium's of the world and you shall see more elegancy of expressions, more excellency of demonstrations, and more admirable allusions in our Saviour's Doctrine, then can be collected out of all the millions of volumes that are extant. And therefore by God's word, Hushai was made a wise Counsellor, Solomon a wise King, Joshuah a wise Captain, and Timothy a wise divine. Gideon overcame the Midianites, David the Philistines, Jehoshaphat the Amonites, the Isralites the Canaanites, and all godly men the Flesh, the Devil, and the world's vanities. By it Kings reign, Prince's decree Justice; all things are governed, the Foundations of the Earth were laid, the Heavens established, Treasures and substances are inherited. Also by it Man is blessed, his Faith is increased, his soul is converted, his Vnderderstanding enlightened, his heart cheered and changed, his corruptions mortified, his thoughts purged, his affections sanctified, his memory with good lessons stored, his will to Gods will conformed, his speech with grace is seasoned, his days are prolonged, his years augmented, his sleep is secured, his walkings guided, and all his actions to God's glory wholly directed.  
Yea further, By God's word, The ignorant men are instructed, disordered men reform, the afflicted in heavinsse comforted, the dull in memory quickened, the cold in zeal inflamed, and the distressed in want relieved, by it, the Righteousness of God is revealed, the Church is sanctified, truth is preached, error convinced, vice corrected, good life directed, death avoided, and life eternal through Christ obtained. In keeping then of God's word, there is great reward; therefore it will be worth our pains to sequester our spare time, from the necessary duties of our calling, to the reading hearing, and meditating upon the word, which through the spirit of grace and devout prayers, will enlighten our understanding, with the knowledge of God, inflame our affections with the love of God, and establish our hearts with the promises of God; yea, it will moderate our joys with the fear of God, mitigate our afflictions with the comforts of God, and regulate all our thoughts, words, and deeds with the precepts of God. Theodosius the Emperor, and Alfred King of England, are renowned in history for their assiduity in reading of the scriptures, and concerning Alphonsus' King Arragon, it is recorded that he did fourteen times read over the Old and New Testament, with Commentaries upon the same. It is an excercise well beseeming the highest as well as the lowest, to be well versed in the book of the high God; which alone is able to make a man wise unto salvation. Let us not therefore dive continually in humane arts and secular sciences, full of dregs and dross, but let us rather dig into the mines of gold of Ophir, where every line is a vein of precius truth, and every page a leaf of Gold. Indeed, in other books some truth is taught, some good commended, and some kind or part of happiness promised: but in the inspired Oracles of God, all truth is taught, all goodness commanded, and all happiness promised, nay we may invert the words with Hugo de sancto victore, and say, Quicquid ibi docetur est veritas, quicquid precipitur bonitas, & quicquid promittitur faelicitas, All that is there taught is truth, all that is there commanded is goodness, and all that is there promised is happiness.  
Amongst the Ancients, chrysostom likens the holy scripture to a Treasury, to a Fountain, to an Apothecary's shop, Jerom to a Table richly furnished with variety of delicates, Ephrem to an armoury, Basil to a looking-glass Chrysost. to a pleasant garden, and Cassian to a fruitful field. But to what purpose serveth a Treasury, if we make no use of it? or a Fountain, if we draw no water thence? or an Apothecary's shop, if we fetch no Medicine thence? or a Table furnished with varieties, if we taste not of them? or an Armoury if we take no weapons thence? or a lookingglass, if we behold not our faces therein? or a pleasant Garden, if we gather no flowers or herbs thenein? or a fruitful field, if we reap no fruit therein? Surely to no purpose at all. That we may then make use of this Treasury, draw water from this living fountain, take medicinal confections from this Apothecary's shop, taste and eat of this well furnished Table, weapon ourselves from this armoury, behold our faces in this glass, gather fragrant flowers in this Garden, and fruit from this fertile field, Let us be diligent in perusing the sacred writings of the Prophets and Apostles, let us write them in the table of our hearts; yea, let us teach them diligently unto our children talk of them when we sit in our house, 
Deut. 6.6.7.  and when we walk by the way, when we lie down, and when we rise up; so shall we shine every day more and more gloriously in all sanctity, and at last be able to look death in the face without dread, the Grave without fear, the Lord Jesus with comfort, and Jehovah blessed for ever with everlasting Joy.  
Thus Gentle Reader, I thought good to tennder thee a preparatory Advertisement of some things, (whose precognition is necessary) before thou interest this Bulwark of truth, which I know will pass under the censure & judgement of divers sorts of men, some are ignorant & cannot judge, Et ideo grave judicium est ignorantis, and the ignoranter man, the severer Judge, others are, too rash and are ready to censure it, before they read it; others are malicious, maligning and depraving other men's labours, and I know there be many Momus like, 
Aug. contra Faust. l. 22. c. 43.  Qui, vel non intelligendo, reprehendunt, vel reprehendendo non intelligunt, that do show their folly in reproving others, when out of envy or ignorance they blame that good of others, which they have not or know not themselves: and for these there is none other help, but to be careless of their censures, and to pray against their wickedness. Yea, Let them go on, say what they will, Ego sic vivam ut illis fides non habeatur, I hope God will give him grace to fear him and not them: And I hope the Godly Reader of this little Tract of mine will find some profit by it, for the most necessary, & sublimest points of divinity, are here briefly and yet fully handled, and I rejoice in this, that I deliver what I learned, and not what I invented, as Lyrinensis speaketh. Let no man how challenge me for usurping another man's Office, or Trespassing upon Divines; I cannot see but Divines and Physicians may well agree together. Both are busied about curing of diseases, either spiritual or corporal, and here is a medicine for both. Besides, although I have thus laboured out of my calling, as I am a Physician, yet I am not out of my profession as I am a Christian. What I have written, I intended for a public benefit, & I do willingly submit it to the judgement of God's Children, they must all confess, it is the last hour of the world's age, wherein iniquity is increased, impiety is enlarged, and all charity is almost abandoned, all things growing worse and worse by continuance, Et Satanas tanto ferventior ad saevitiam, quanto se sentit viciniorem ad paenam; and Satan having the greater rage to drive us to transgression, by how much the nearer he perceives himself to destruction, and therefore, let men say what they will, yet seeing we may truly demand of them, quid audiam verba, cum videam contraria facta? What booteth all our knowledge, seeing we do nothing that we know, nor know nothing indeed as we ought to know, I say that it cannot be amiss to do what we can, to express those things that may best make for our happiness, and I know these points are necessary to be known, and most profitable to be practised by all Christians: Read them then, and I will pray to God that he will give the grace, Faeliceter currere & faelicius in Christi pietate cursum tuum cousummare, to understand what thou readest, to believe what thou understandest, and to practise what thou beleivest, that so thou mayst attain unto everlasting life, through Jesus Christ our Lord, Amen.  
Robert Bayfeild. From my Study in Norwich, Feb. 3. 1656.   

The Stationer to the READER,  
Reader,  
IF in this Tractate, the Quotations of Greek and Latin do offend thee, let them be unto thee as country styles, stepping over them, thou losest not thy way by them; for their Expositions follow them.   

Imprimatur  
Edm. Calamy.   

CHAP. I. OF GOD.  
IT must be the chiefest care of all that would be happy, to know God, 
The chiefest happiness of man is to know God. Joh. 17.3.  which is the chiefest happiness of all; and therefore our Saviour saith, That this is eternal life, to know him to be the only true God, and whom he hath sent, Jesus Christ: Yet the misery of man's nature is so great, that whereas it was created to the bright knowledge, and even the very image of God, it is fallen so far, as it is not only ignorant who, and what God is, but also maketh disputation, whether there be any God in Heaven or no; who hath care over the World and humane affairs; as Ovid confesseth of himself, 
Ovid Amor. l. 3. Eleg. 8.  Solicitor nullos esse putare Deos. And indeed it is very sad and dreadful, that these solicitations and suggestions of Satan have prevailed, not only with divers of the Heathens, but also with many Christians, even in these our days, which as Justin Martyr observeth, 
Justin Martyr in dial. cum Tryph. p. 153. Vide etiam Theodoret. de Provident. Ser. 1. to. 2. p. 576. Psal. 14 1.  are so called, and yet are nullius numinis cultores, no better indeed then plain Atheists, though not such, as Diagoras and Theodorus that did plainly deny all Deity, but such as the Prophet David speaks of, that say in their hearts, There is no God, because they cannot see him: yet let all such fools, Atheists, Heathens, and wicked persons know, that they err and are deceived, 
Matth. 22.29. Exod. 33.20 Joh. 1.18. Joh. 4.24.  not knowing the Scriptures. No man can see God and live: No man hath indeed seen God at any time with the bodily eye (and yet there is a God) who as he will be worshipped with the worship of the spirit spiritually, so will he be seen with the eyes of the spirit inwardly. Thou hast a soul and yet thou seest it not, there is a wind and yet thou perceivest it not. So there is a God though thou see him not. The which to aver (contrary to the fools saying, 
Gen. 1.1. Deut. 4.35. & 6.4.  Atheists living, Heathens worshipping, and wicked persons thinking) there are in general six things that do manifestly and apparently prove that there is an everlasting and incomprehensible One, to wit, Elohim, El, 
1 Cor. 8.6. Psal. 83.18. & 86.10. Psal. 68.4:  Ejeth, Shaddai, Jah, Jehovah, God alone in persons three, but in essence only one, 1 Joh. 5.7.  
1. God's Works of Creation, 
Psal. 19.1 Rom. 1.20.  which is a long Volume, and especially above all the rest, the Soul of Man breathed by God into him.  
2. The Word of the Lord, the holy Bible, being a brief Compendium, wherein thou mayst read of God's nature and being.  
3. The Incarnation of the Son of God, an engraven Table, 
Heb. 2.16.  in which thou shalt see God himself manifested in the flesh of man.  
4. The Consent of all Nations, who worship any God rather than no God: for there is no Nation so barbarous, but it believes that there is some Divinity; or holds opinion that there must needs be an Essence or a first efficient cause, the producer of all things else whatsoever; because the virtue of the Godhead hath such powerful efficacy, that it very manifestly declares itself, to all such as have the least taste of reason.  

Exod. 8.19. Rom. 2.15. Dan. 4.4. &. 5.6.  5. The Terrors of Conscience, which maketh the most ungodly miscreants, will they nill they, to acknowledge him, and to tremble at his judgements sent upon them.  

Prov. 16.33.  6. His Power in sustaining, his Providence in maintaining, his Love in correcting, his bounty in promising, his faithfulness in performing, his grace in giving, and his mercy in taking away, maketh the faithful to confess him, and in all his proceed to justify his wisdom.  
So that we may plainly see God left not himself without witness sufficient at all times, and in every place, to prove unto every one that there is a God: And seeing Atheists believe not the Scriptures, we have more testimonies than them to testify the same.  

Acts 14.17.  Search among all the Precepts of the Heathens, and you shall find this was their chiefest lesson, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, know God. Take the testimonies of the wisest men and of the sharpest apprehensions in the world, whom Plutarch distinguisheth to be either Philosophers, 
Plutarch in amat to. 3. moral. p. 416.  Lawgivers or Poets, & high omnes uno ore dicunt Deum esse, and all these with one voice, do say that There is a God. 
Plato de legibus l. 10.  Plato not only saith it, but also confirmeth it by many invincible reasons.  
Aristotle, though a man, 
Aristotle in l. de mundo p. 1566. & in l. 1. Metaph. to. 2. c. 2. p. 1371.  saith Grotius, not very credulous in this kind; yet we find in his later works, he doth most plainly affirm God to be the cause, and the beginning of all things, and in his last book of natural Philosophy, after he had written five afore (of eight that he writ in all) only of Motions and the affections of it, 
Molinaeus de cognit. de●p. 8. S. 17.  he doth end his last Book in the First Mover, who is ; for seeing all things that are moved, are moved by some one thing, and that again by another, and so forward, it must needs follow that in such a chain of Motionary things, because we cannot proceed to what is infinite; we must needs stay at one first mover, who though he moveth all things yet is himself . Zeno which Cicero calleth the Father of the Stoics, doth not only affirm that there is a God; but saith further, Vnum Deum esse, ipsumque & mentem & fatum & Jovem multisque aliis appellari nominibus, 
Cicero de Nat. Deor. l. 3. D. Laertius in vitae Zenon.  that there is but one God, which is sometimes called by one name, and sometimes by another: And Epicurus, Quem nihil pudendum pudet, tamen Deum negare pudet; 
Mornoeus de verit. relig. c. 1.  who was not ashamed of any shameful thing, yet was he ashamed to deny that there is a God, as Du-Plessis saith.  
2. The Lawgivers affirm there is a God, 
Plut. to. 3. cont. colot. moral. p. 532.  for Plutarch saith, that in Constitutione legum, facilius ●rbem condi sine solo, quam civitatem coire sine Religione, in the making of their Laws, it is not so impossible for a man to build a City without a foundation, as it is for him to gather and guide his Citizens without Religion; and therefore all the ancient Lawgivers gave it out among their people, that they composed their Laws by the assistance of some one or other of the Gods, 
Diodor. Sicul. ●. 1. c. 5.  as Menes, the Lawgiver of the Egyptians, from Mercury; Minos, the Lawgiver of the Cretians, from Jupiter, Lycurgus, the Lawgiver of the Lacedæmonians, from Apollo; Zaleucus, the Lawgiver of the Locrians, from Minerva; and so all the rest derive their Laws from their Gods: And no wonder; because as Job saith, 
Job 36 22.  Nullus est similis in Legislatoribus, there is none like him amongst all the Lawgivers, nay he is the Only Lawgiver which is able to save and to destroy, 
James 4 12 Prov. 8.15.  as Saint James testifieth; and God himself saith, By me Kings do reign, and Princes decree Justice: And therefore Plato saith, It is not man but God, Qui legum condendarum est causa, 
Plato de leg. l. 1  which is the cause of making all good Laws.  
3. The Poets teach there is a God, for it is a common thing with them all. A Jove principium, to begin their Works with the invocation of the Gods, as Ovid saith, — Dij ceptis—  
Aspirate meis— O Gods I crave your help to assist me in this my work; and Manilius saith, 
Ovid Me●. l. 1.  that Caelo carmen descendit ab alto: 
Manilius l. 1.  the whole faculty of Poets depended more upon a Divine Incitation, than any humane gift or art●●●ciall instruction, and therefore Martial in his scoffing vain saith of Cicero, 
Carmina quod scribis, 
Martial. l. 2. Epigr. 89 in Gaur.  musis & Apolline nullo,  
Laudari debes, hoc Ciceronis habes.   
That he was no Poet because he wanted Apollo's help  
Now I have given you the Testimonies of Philosophers, Lawgivers, and Poets, I proceed next to the testimony of every man's Conscience, and especially of all or most wicked men, that continually affright them for their odious facts, doth sufficiently show unto them that there is a God, which will one day call them to a strict account for all their wicked Deeds; for there is an imbred fear of God in all men's hearts, and according as they live virtuously or viciously, so is this fear augmented or diminished; 
Cicero de Nat. Deorum l. 1.  Quis enim non timeat omnia providentem, & cogitantem, & ad se omnia pertinere putantem Deum? For who can choose but fear a Provident, remembering, and an all observing God, that professeth all things to belong to himself? and therefore every one that is addicted to Vice, is many times afraid at the shaking of a leaf. And although in the course of his Prosperity he shakes off all thought of God; yet in any sudden Danger, he will cry out, O God, and crave his assistance to be relieved whom in all his former actions he profanely despised.  
Moreover, let us consider the End, and the Cause efficient of all Creatures. Doth not Experience tell us, that every thing brought forth in Nature hath a peculiar end, by Nature the Bird is directed to build her Nest, and the Fox to make his Den: Now the Philosopher asketh here, what thing is that that directeth Nature herself, seeing each thing must have somewhat to direct it to its end? And no answer can be made, but that the Director of Nature must be something above Nature, which is God himself. This argument of the final end, is most excellently handled by Phylo Judeus in his learned Treatise of the workmanship of the World. 
Phylo lib. de Opific. mund.  Concerning the Cause efficient, the Philosophers dispute thus, It is evident by all reason, in respect of the Corruptions, Alterations, and perpetual Motions of all Creatures, that this world had a beginning, 
Vide Plutar. de Pla. Phylos.  and all excellent Philosophers that ever were have agreed thereupon, except Aristotle, who for a time held a fantasy, 
Aristot. lib. De Mund.  that the world had no beginning, but was from all Eternity; albeit at last in his old age, he confessed the contrary in his book to King Alexander. This then being so, that this World had a Beginning, it must needs follow also, that it had an Efficient cause, now then is the question, Who is that efficient cause that made the World? if you say that it made itself, it is absurd, for how could it have power to make itself before itself was, and before it had any being at all? if you say, that something within the world made the world, that is, that some one part thereof made the whole, this is more absurd; for it is as if a man should say, that the finger (and this before it was a finger) or part of the body, did make the whole body. Wherefore we must confess by force of this Argument, that God is the Efficient cause that made the World.  

A Maxim in Metaphysic. Aristot. lib. 8. Metaphis. ca 2.  Yet further, The Philosopher in his metaphysics, saith, That every thing which is by Participation, must be reduced and referred to some other thing, that is not by participation, but of itself, as for Example, Water, or any thing else that is heated by the Fire, is hot by participation, and not of itself. And therefore is reduced (concerning its heat) to the heat of the Fire, as to its Original: Now then (saith the Philosopher in his metaphysics) we see by experience, that all the creatures and Parts of this World, are things by Participation only, and therefore they must of necessity be referred to some higher cause that is infinite in perfection, and consisteth of itself alone without participation from others: And this is God, who being Absolute, Endless, and without all limitation of perfection in himself, deriveth from his own incomprehensible infiniteness, certain limited Natures and perfections to every creature; which perfections in creatures, are nothing else but little Particles, and Participations of the Bottomless Sea of Perfections in the Creator, whereunto they are to be referred and reduced, as the Beam to the Sun, and the Brook to the Fountain.  
I might here accumulate many arguments more, which prove to every man that there is a God, but I do not this to satisfy the doubting minds of wicked Atheists, that believe there is no God; because I think such deserve rather to be Executed by the Tormentor, then instructed by any Philosopher, but we bring these things to show how far they are beyond excuse, that having so many arguments before their eyes to prove that there is a God, will notwithstanding not glorify him as God; 
Rom 1.21.  and therefore, as by the operation of our Souls, we do know that we have Souls though we see them not; so by the works of God in ourselves, and in all things else we do assuredly believe, and most certainly know, there is a God, though our blind eyes cannot see this great light; and though the negligence of the Heathens, and their wickedness that blinded all their light, which Nature had engrafted in their Souls, made them multitudes of Gods, that in Hesiods time they amounted to the number of thirty thousands; yet to us that are guided by the light of God's Word, and are inspired with the Graces of God's Spirit to believe that word, it is most apparent that there is but One God; and this, 
Deut. 6.4.32.39. Isa. 44.6. 1 Cor. 8.4.  not only the Scriptures, but also Reason itself can make it plain. For,  
If there should be many Gods, it must needs then ensue as an especial Maxim, that they must needs be all alike, or different in their powers. If they be all alike, or equal, why then they can be but all as One: For Dissimilitude maketh the diversity of things only.  
But if there were many Gods differing in their equality; it is apparent that they could not justly be called Gods, if there be any imperfection in one, more than is in the other. 
A note worthy observation.  For he that is Absolute and most perfect, must needs be God, in regard there is no imperfection found in him, and then, the other (being impotent or imperfect) cannot be termed Gods, but must needs submit their utmost power, to the others perfect privilege: It is necessary therefore that there should be but One God only, (as in very truth) there is no more than one; who is the sole Beginning of all things; and yet notwithstanding hath no beggining or ending.  

Anselm. in lib. De Memb. Dei.  If any man (saith Anselme) do believe that God hath Humane members and Motions, or Perturbation of Soul as we have, assuredly he doth but forge mere Idols in his Heart. And therefore we are to know that such phrase and manner of Language in the sacred Scriptures, is properly used to make our rude and dull understanding the more apprehensive of the unspeakable Majesty of God. For he being invisible, and yet willing to manifest himself unto his People, doth accommodate his presence to men, by an Analogy of such things as are most frequent and familiar to them. For Example,  
God is said to have A Soul By which is meant His life together with his Essence. Isa. 1.14. A head The Essence of his Deity & Godhead. Dan. 7.9. Eyelids The incomprehensible judgement of God. Psal. 11.4. Eyes His providence, knowledge and favour. 2 Chron. 16.9. Apple of the eye That which is dearest unto him. Deut. 32 10. Ears His willingness in hearing our prayers Psal. 31.2. A face His presence and favourable kindness. Psal. 31.16. A nose His very anger against sinners. Jer. 25.32. Nostrils His favourable acceptance of Sacrifices. Gen. 8.21. A mouth His Commandments given unto men. Jer. 91 12. An arm His power, strength, and fortitude. Gen. 49.24. A hand His might, protection and justice. Job 19.21. A right hand His authority and his fortitude. Psa. 110 1. A finger His spirit, virtue and efficacy, Exod. 31 18. Feet His strength and presence to govern. Psa. 110 1. God is fayd to have A footstool By which is meant His authority over the ungodly. Isa. 66.1. Backparts An imperfect representation of him. Exod. 33.23. Senses His Providence over the Creatures. Psal. 14 2. Oblivion That he imputeth not our sins unto us. Psal. 32.2. His face hid That declareth his severity. Psal. 30 7. A heart His lively Essence and his Decree. Gen. 6.6. Memory That he remembreth mercies. Psal. 25 6. A Shade His Protection over all his creatures. Psal. 121.5. A Throne His Princely Power and Majesty. Isa. 66.1. A Way The course of all his Actions. Psal. 103.7. Wings His defence in preserving the Godly. Psal. 17.8.  
And he is said to God is said to Sorrow By which is meant The dislike of the things which causeth it. Gen. 6.6. Smell His acceptation of man's do. Gen. 8.21. Repent A change of the thing purposed on man's repentance. Jon. 3.10. Rest That he ceaseth from creating. Gen. 2.2 Sleep That he is slow in succouring. Psal. 44 23. Sat That he playeth the part of a Judge. Psal. 2.4. See That he knoweth all things that are done. Psal. 11 4. Breathe That he doth infuse the soul into the body. Gen. 2.7. Hear That he accomplisheth man's request. Psal. 5.2. Descend That he is not ignorant of the things on e●●th. Gen. 11.7. Come unto us That he causeth us to feel his grace. Psal. 6.4. Dwell in us. That he confirms us in the trust of his grace. Joh. 14.23. God is said to be Angry By which is meant His threatening of punishment. Hos. 11.9. Patiented His willing forbearance to punish till sins be ripened. 2 Pet. 3.9. Exalted That his Majesty is exalted. Psal. 57.11. Zealous The love that he hath to his Church. Isa. 9.9. Jealous His great indignation against Idolatry. Num. 25 11. Weary That he cannot abide something. Isa. 1.14 Justified That he is justified, being just and good. Luke 7.29. Silent That he heareth not our prayers. Psal. 28.1. Full That he is not delighted in a thing. Isa. 1.11  
So that whatsoever is attributed to God, must evermore be interpreted spiritually; 
Damas'. in 1. & 2. cap. de fide Orthodox.  as Damascene very well declareth in these words, Multa igitur quae ad Deum spectant tenui quadam & obscura cognitione percipiuntur commode, & proprie nequeunt efferri. Itaque loquentes de iis quae supra nos sunt, cogimur uti verbis nobis congruentibus. Ex quo fit ut Deo & somnum, & iram, & securitatem, & manus, & pedes, & alia ejusmodi tribuamus. There are many things which concern God, that insignification do carry an obscure construction, and cannot properly be delivered. Wherefore, in speaking of those which are above us, we strive to use apt and congruent words to our capacity, whereby ensueth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that sleep, anger, ease, hands, feet, and other such like, may seem to be ascribed unto God.  
We find also in the sacred Scriptures many Epithets and Appellations answerabe to the manifold effects of his power, rule, and Divinity. His Epithets are, Almighty, Strong, 
Exod. 6.3. Matth. 1 7. Psal. 86.10. Jam. 1.17. Deut. 7.21. & 10.17. 1. Tim. 1.11. Gen. 21.33. Psal. 31.2. Isa. 42.13. Isa. 28.5. Isa. 42.14. Hos. 13.7. Hos. 11.10. Deut. 32.11. Lam. 3.10. Job. 16.4.  Great, Vchangeable, Dreadful, Terrible, Wronderfull, Blessed, Everlasting, Favourable, Eternal, Faithful, Gracious, Good, Holy, Jealous, Invisible, Just, Merciful, Pitiful, Righteous, True, uncorruptible, Incomprehensible, most Powerful, etc. He is compared unto a strong Rock, a man of War, a Diadem of Beauty, and unto a woman Travelling. He is also compared unto a Leopard, a Lion, an Eagle, a Bear, a Giant, and a Moth, 
Hos. 5.12.  and he is compared unto a righteous Father, a strong Lord, a Lawgiver, a righteous Judge, a Cart pressed down, a Counsellor, a friend, a House of defence, a lender, a mighty man, a Mother, a Purifier, a Purger, and a Refiner of Gold, etc. Lastly his Appellations are as followeth, God is called A Father: Mal. 1.6. A Creator. Isa. 40.28. A Builder. Heb. 3.4. A Compasser. Psal. 32.7. A Nourisher. Isa. 1.2. A Planter. Gen. 2.8. A Record. Job. 16.19. A Rebuker. Hos. 5.2. A Redeemer. Isa. 43.1. A Rewarder. Gen. 15.1. A Rock. Psal 18.2. A Sanctuary. Isa. 8.14. A secret place. Psal. 32.7 A Shadow. Isa 25.4. A Shepherd. Psal. 23.1. A She●d. Psal. 115.11. A Spirit. Joh. 4.24. Truth. Deut. 32.4. A Husband. Isa. 54.5. A just Judge. Psal. 9.8. God is called The holy one Job 6 10 A Helper Psal. 10 14 I am that I am. Exod. 3 14 A Keeper Psal. 121 5 A Leader Deut. 32 12 A Maker Job. 32 22 A Master Eph. 6 9 A Man of Warr Exod. 15 3 A mighty one Isa. 1 24 Only wise Rom. 16 27 A Habitation Psal. 90 1 A Deliverer Exod. 18 4 A Captain 2 Chro. 13 12 Almighty Rev. 1 8 A Fortress Psal. 18 2 An Elector Rom. 8 33 An Avenger Psal. 94 1 Abba Father Mark. 14 36 A Witness Jer. 29 23 A Treasurer Isa. 33 6 A Succourer Psal. 22 19 A Sure trust Psal. 71 7 A Strong hold. Nah. 1 7 God is called The searcher of the hearts Rom. 8 27 A Saviour of Israel Jer. 14 8 The Rock of Salvation Deut. 32 15 A Revealer of Secrets Dan. 2 47 A Refuge for the oppressed Psal. 9 9 God is called The Portion of Jacob Jer 51 19 A ponderer of the hearts Prov 24 12 A Preserver of men Job 7 20 The lifter up of man's head. Psal 3 3 The light of Israel, Isa 10 17 The life of man. Deut 30 20 An everlasting King. 1 Tim 1 17 An eternal King. Jer 10 10 An invisible King. 1 Tim 1 17 A great King. Psal 95 3 The Sword of Excellency. Deut 33 29 A stay in calamity Psal 18 18 The Fountain of all living waters. Jer 2 13 The Fountain of Jacob. Deut 33 28 The former of all things. Prov 26 10 The first and the last. Isa 41 4 An everlasting strength. Isa 26 4 A consuming fire. Heb 12 29 Christ's head. 1 Cor 11 3 Author of Peace. 1 Cor 14 33 The arm of the Godly. Isa 33 2 A living Father John 6 57 The fear of Isaac Gen 31 42 Lord of 

The Hebrews  
The Harvest  
Heaven, and  
Earth  
Hosts  
Kings   Exod 7 16 Luke 10 2 Matth 11 25 Idem Isa 14 27 Dan 2 47 God is called Lord of 

Salvation  
The vineyard   Psal. 88 1 Matth 21 40 The Guide of our youth Jer 3 4 A great reward Gen 15 1 The habitation of Justice Jer 50 7 The holy one of Israel Isa 1 4 The horn of Salvation Psal 18 2 Alpha and Omega Rev 1 8 The Judge of the world, etc. Gen 18 25  
Moreover, It is observed, that almost all Nations do write and pronounce the name of (God) with four Letters. 
A remarkable note.  He is called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Jehovah, In which word there are contained all the vowels, a.e.i.o.u. without some of which no word can be spoken, no name can be uttered; and that in it there is nothing but Vowels, excepting h, which is no letter, but the aspiration of the word; to note unto us, that as the Vowels, together with the aspiration, are the Life, and, as it were, the Soul of every word; so is Jehovah, the Lord God, the very Life, and being, as it were, of every creature that can be named; because that of him, and for him, 
Rom. 11 36.  and through him, are all things. Non quod illa sunt, quod ipse est, sed quia ex ipso sunt; Not that they are the same that he is, but because they have their existence and perfection from him, 
Bern. in Cant. Ser. 4.  as Bernard saith, God is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à currendo, of running; Quod ubique dum opus sit accurrat, adsit, opemque ferat; sive ab urendo, quod improbos habitus comburat, quando, ex ea re & ignis consumens dicitur. That every where (while need requireth) he runneth, is there present, and giveth help: or else of Burning, that he will burn the dwelling of the wicked, when he is said to be a Consuming fire to them. The Latins breaking the Greek word, instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say Deus.  
God is called in English Godd, with a double Letter d, as hath been observed in antiquity. In Spanish he is called Dios, in French Dieu; in Italian Idio, In Dutch Gott, in Chalde and Syrian Eloho, in Arabian Alla, in Ethiopian Ahilah; in Egyptian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in Assyrian Sure, or Adad, in Persian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in Dalmatian or Illirian Orsi, In Turkish Abgl; In New found land Zimi, and lastly, the Wizards of Persia do write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus you see that the name of God is contained in four letters, as some think to demonstrate thereby, that it is he that hath made and form all things, that they are composed of Four Elements, and that he made also the four Elements themselves, which do rule over all things created in this world. Now for the understanding and knowledge of this one eternal and omnipotent being, we must first note, that no creature can define what God is, because he is incomprehensible, 
Psal. 115.3.  dwelling in the Heavens, that none can attain unto; and this the very Heathens knew full well, 

Vide Na●●ell p. 54.  
Ita etiam allusit Plutarch in Iside de theologia Aegypti●rum.  
Vide Job c. ●2. Psal. 18.9.11.   when Orpheus speaking of God could say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I cannot see him, because he is compassed about with darkness; and Damascius the Platonist, speaking of the wise men of Egypt, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they call the first beginning of all things darkness, unknown darkness, passing all our understanding, answerable to that place of the Psalmist, He made darkness his secret place, and all to this end, to show that he cannot be seen or comprehended by us, Quia secundum essentiam in cognitus & secundum Majestatem immensus; because his Majesty is immeasurable, and his being is unconceivable, 
Thalas. apud Paulinum Presbyt. Job 28 24  saith Thalassus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for he is every where, and seethe every thing, when as nothing can see him: and as the sun is in itself most visible, so is God in himself most intelligible; 
Why the nature of God is not to be comprehended by the understanding of man.  and therefore that the sun dazzleth the eye, and God the understanding, it is from the abundance of glory in both, in respect of our weakness to see, and insufficiency to apprehend; so that our defect of knowledge in the Nature of God, is not so properly from the Excellency of the Object, as from the deficiency of the Faculty; 
John 1 18.  our understanding being too narrow to comprehend the incomprehensible Essence of the Godhead; as whatsoever is finite must needs be too short, either to reach, or to fathom that which is infinite.  

1 Tim. 6.16.  Wherefore God dwelling in that light of Glorious Excellency, and inaccessible Glory, which no eye of humane Reason can approach, or enter into, 
Psal. 144 3.  we not being able to comprehend him in a full Knowledge, have some apprehensions of him by a divine faith, for it hath pleased him in his word revealed unto us, to reveal himself so far, as our weak capacity can conceive him, and that by giving himself (as you have heard) many Names, Titles, & Attributes, to show what a one he is, who being a most simple essence, void of all composition, not subject to any accident, or quality, useth in the Scriptures to entitle himself by many qualities, the which we must so understand, that whatsoever he is, whether Good, Wise, Powerful, etc. he is the same by Essence not by quality.  
Now although God cannot be defined, 1. Because he is immense, and his Essence unknown unto us, 2: Because, as Aristotle saith, 
Aristot. Topicor. l. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the definition of any thing is the expression of what it is in its own nature and virtue, and so we cannot possibly show what he is, yet some way he may be described, and therefore his description according to Philosophy is on this wise; God is an eternal mind or intelligence, 
The description of God according to Philosophy.  sufficient in himself to all felicity, most good, and the cause of good in nature. 
The description of God according to the rules of Divinity.  But Divinity hath taught us a more full and ample description of him, which is in this sort: God is an Essence spiritual, intelligent, Eternal, infinite, different from all the creatures, without body, parts, or passions, incomprehensible, most perfect in himself, immutable, Omnipotent, of exceeding wisdom and goodness, just, true, chaste, merciful, bountiful, most free, wroth and angry without sin. Or thus, God is a Spirit, in and of himself, 
Joh. 4.24. Exod 3.14. Exod. 24.16. 1. Tim. 1.11. Mat. 5.48. Gen. 17.1. 1. Tim. 1.17. Mal. 3.8. 1. King 8.27. Psal. 139.1. to 13. Rev. 4.8. Heb. 4.13. Rom. 16.27. Isa. 6.3. Deut. 32 4. Exod. 34.6. Nancelius l. 1.  infinite in being, Glory, Blessedness, and perfection, all-sufficient, Eternal, Unchangeable, Incomprehensible, every where present, Almighty, knowing all things, most wise, most holy, most just, most merciful and gracious long, suffering and abundant in goodness and truth.  
We find three special ways of expressing what he is; first, by way of Negation, by removing from him what we find in the creatures, as when we say and affirm him to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Immortal, Invisible, Incorporeal, , Infinite, Unchangeable, and so forth. And because, 
Dionys. de calest. hierarch. c. 2.  as Dionysius the Areopagite saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Negations are true in God, but affirmatives are not always agreeable to him, therefore this is the best part of our knowledge of him (as S. Augustine saith) when we know rather what he is not, than what he is.  
Secondly, 
By way of perfection.  by way of affirmation and perfection, as when we do analogically and in respect of certain similitudes, ascribe unto God the best and most excellent things that can be found in any of the creatures whatsoever; and so we say, he is Great, Strong, Fair, Merciful, Just, etc. So Hermes saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God is an indefatigable Spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the highest King of Kings, and a most good God, and Thales Milesius calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the most ancient uncreated God: 
Cicero in Tuscul. 1. Lactan. lib. 2. cap. 5.  And Cicero (so well as he could) defined him● in manner following. Deus meus est vis quaedam soluta & libera, segregata ab omni concretione mortali, omnia sentiens & movens, ipsaque praedita motu sempiterno, God is a certain intelligence or spirit, free and ready, separated from all mortal mixture or concretion, knowing and moving all things, and having in himself an eternal motion: and Plato defineth God to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Plato in Phoedone.  a divine Godhead, immortal, and good, and wise, and understanding of one and the same manner, indissoluble, having himself always after the same way, and most like unto himself: And in another place, he saith, that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The chiefest good, the shape or Idea of the chiefest good, the King of all kinds, and of that invisible and inaccessible place that none can attain unto, the maker of the Sun, beyond all substance, the beginning of the Universe, from whom are all the beings and substances that are known to be: But we must remember (as I said before) that all these Definitions and many more beside, can give us no true knowledge of the Essence of God, because it is wholly incomprehensible. Solus Deus est altissimus, 
S. Aug. in lib. de mor. Eccles.  quo altius nihil est: Only God is most high, above whom there is nothing higher, and besides, the Philosophers say, that Definition may wholly specify the Proportion of a thing, or his Kind, Quality, Difference, or some Peculiar accident: all which several things are not to be found in God, which is the reason that he cannot be defined or comprehended, as very learnedly the Philosopher Simonides answered, for he being demanded concerning the Essence of God, and having many days given him to resolve the question, at last he said, The more I strive to consider what God is, the more difficult I find the matter to be, therefore we ought to take great heed that we wade not too far into this depth; but let us learn, 
Chrysost. hom. 2. in heb.  Potius glorificare eum, qui est, quam investigare quid est, Rather most faithfully to serve him, which is, than too curiously to search what he is: for as S. chrysostom saith, 
Chrysost. quo supra hom. 2. in Heb.  Neque ad loquendum dignè de Deo lingua sufficit, neque ad percipiendum intellectus praevalet; our tongues are not able to speak worthily enough of God, and our understandings are not sufficient to conceive of him as we ought to do; therefore we should never think upon God without great reverence, saith Musculus.  
Thirdly, By way of supereminency, & transcendent excellency; as when we ascribe to God whatsoever excellencies that are or may be spoken of him; far above all the excellencies of all creatures whatsoever: as when we say not only in the Concrete, that God is just, merciful, wise, strong, good, and such like; but also in the Abstract, 
By way of supereminency That the abstract names all excellencies, are only proper to God.  that he is Justice, Mercy, Wisdom, Strength, and Goodness itself, which cannot be said of any of all the creatures, for that all the best excellencies of the chiefest creatures, are but as little sparks in respect of a huge infinite fire, or as a few drops of rain, in comparison of the whole Ocean Sea, if we should compare them to the excellency of God; Nay, we should find their wisdom's Folly, their strength Weakness, their beauty Baldness, and all their goodness to be nothing in respect of the goodness of God; 
Job, 4.18.  for He chargeth his Angels with folly, and the Heavens are not clear in his sight.  
Now according to these three ways God is described to be an Immortal, 
A description of God by way of 1. Negation 2. Affirmation. 3. Supereminency.  invisible, incomprehensible, spiritual, infinite, Eternal Essence, the cause of all causes, & the author of all excellencies.  
So here you see a boundless Ocean, and a very large Description of God, and I may sooner lose myself in the prosecuting of the same, then find him fully as he is, in any place, which is fully & truly in every place. In a sober sense Bernard saith true, Nusquam est & ubique est, 
God is every where by his Essence repletively, no where inclusively.  he is no where because no place whether real or imaginary can comprehend or contain him, he is everywhere, because no body, no space or spiritual substance can exclude his presence, or avoid the penetration (if I may so speak) of his essence. He is in Christ spiritually in himself Alpha & Omega: In the world a Governor, in Angels as Beauty, in his Church as an Housholder in his Family, in the Soul as a Bridegroom in his Marriage-chamber, in the Righteous, as an Helper, in the Reprobate, as fear and horror, in the Godly, to defend them, and in the wicked, to punish them. There are indeed four degrees of God's presence, 
Jer 23 24. Psal 19.1.6.  1. An Universal, 2. A Special, 3. A more special, 4. A most special.  

Psal. 130, 7.  1. The Lord is present by his Essence, in all places.  

1 Cor. 3.16.  2. He is present by his Glory, in Heaven.  

Joh. 15.26.  3. He is present by his Grace, in his Saints.  

1 Pet. 3.18.  4. He is present by his Spirit, in Christ.  

Heb. 9.14.  He is every where, replenishing the place with his being, no where by Circumscription, and local definition. So that Curiosity, in this highest point of Divinity, is very dangerous; for God is one, 
Deut. 6.4. Isa, 44. 5● 1 Cor. 8.4. jam, 2.19. Deut. 4 15 16 1 Sam. 15.29. Act. 14.15. Matt. 5 48  single, pure, and perfect Being; single, without parts, pure without passions, and perfect without infirmities; being in measure unmeasurable, in Majesty inscrutable; in Nature incomprehensible, in Power irresistible, in Will unchangeable, in Place not circumscript, in Time indefinite, in Love immutable, 
1 Joh 1.5. August. Med. cap. 12.  in favour unspeakable, and in Promise inviolable, Good without quality, Great without quantity, Creator without want, in Act without motion, every where present without sight, the First and the last without time, making all things mutable, without any passive mutability in himself. So that here we must needs acknowledge it impossible, that a Finite understanding should comprehend an infinite, eternal, spiritual Essence, and therefote I desire to remember that excellent rule of Saint Augustine, 
Aug. de Trinitate l. 5. c. 1.  Cavendum est, ne dum de Deo cogitamus, & non possumus invenire quid sit, aliquid de eo sentiamus quod non sit; we must take great heed, least in seeking to know what God is, we think him to be what he is not. And in another place. Quid est Deus? 
August. lib. 1. de Quaest. nov. & vet. Testam.  est id quod nulla attingit opinio. What is God? He is that which no opinion can reach unto. 
That it is not safe to inquire too far into the being of God.  To search then too far, is perverse curiosity, to believe the word, is infallible security; and to see him as he is, is most absolute felicity; Climb not too high ●or falling, Dive not too deep for drowning; and soar not too high for dazzling, labour to know so much as is revealed in the scriptures, in which we are to search for all points, much more for this, and therefore that I may not err in this point, I will say no more, but with himself which knows himself best, that he is Jehovah, whose Knowledge is infallible, 
Rom. 11.33. Psal. 107. Job 10, 7. Heb. 6.17. Rom. 1.18. 1 John 4.10. Rom. 15.16. Prov. 2 10. Psal. 83.18: Isa. 28.29.  Providence inexplicable, Judgements inevitable, Decree immutable, Wrath terrible, and Love unspeakable, whose Spirit doth sanctify us, Wisdom teach us, Counsel guide us, Favour compass us, and Power govern us, the most High over all the earth, wonderful and great in Counsel, mighty and excellent in works, 
Eph. 2.4. Exod. 15.11. Ezeck. 36.26. Tit. 3.5.  rich in mercy, glorious in Holiness, fearful in Praises. The Regeneratour of our Nature, our Defence in Adversity, Perseverance in the faith, 
Eph. 1.4.  the Life of them that believe, and in the end is Eternal life, it is he that elected us to salvation, promising remission of sins by believing in Christ, 
Joh. 3 15.16 Acts 8.37.  being the first person named in order, not in power nor time, existing of himself, and of no other, is call●d Father, 
Isa 63 16.  first in respect of his natural Son Christ, begotten from eternity. Secondly in respect of the Elect, his Adopted Sons, 
Gal. 4.5.  who being not sons by Nature, are made sons by Grace. 
Eph. 2.5.    

CHAP. II. OF JESUS CHRIST.  

God hath fixed many impressions of high goodness in the creatures.  WHosoever will religiously and seriously observe those manifold impressions of the Divine goodness, which the Lord God hath planted in the nature of all living creatures; he shall surely find so much matter of reverence, love, and admiration, that he shall never be able sufficiently to comprehend the excellency of so huge an ocean of goodness, within the straight and narrow compass of his understanding. For the Kingly Prophet David being as it were ravished or wrapped in an ecstasy, at the inexplicable expression, and unconceivable consideration of the plentiful and far-spread goodness of God, he breaketh forth into these heavenly acclamations, saying, O Jehovah, 
Psal 36.5.6.7  In coelis est benignitas tua, O Lord our Governor, How excellent is thy Name in all the world, thou that hast set thy Glory above the Heavens, thy Faithfulness reacheth unto the Clouds, thy Righteousness is like the strong Mountains; thy Judgements are like the great deep, thou savest O Lord both man and beast. But I will not at this time enter into that infinite Ocean of God's Goodness, whereby he giveth Food unto all flesh, 
Psal 147. God's infinite Goodness.  and adorneth the fields with all kind of fruitful trees and pleasant flowers; neither will I enter into any part or parcel of his excellent Providence, whereby he governeth the whole world by his Wisdom, sustaineth all things by his Power, and releiveth all things by his Goodness: But I will rather bathe myself in those chiefest Fountains of Gods admirable Love, whereby he embraced Mankind, the Epitome of the whole Universe. For God so loved the World, 
Joh 3.16.  that he gave his only begotten son: That whosoever believeth in him should not perish, but have everlasting life. Indeed there is no comfort in the Father without the Son, neither can any believe in him, and through believing come to him, but by the Son, for he dwelleth in light inaccessible, whom none can know, till the Son who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the brightness of his glory, 
Heb. 1 3.  and ingraved form of his person reveal him. Yea, without the Son, he is a consuming fire, but in him hath proclaimed himself to be well pleased: So that the knowledge of Jesus Christ is the only thing that makes us happy; Nam omnia habemus in Christo, & omnia in nobis Christus; because we have all things in Christ, and Christ is all things unto us. He is α Legis, & ω Evangelij, the beginning of the Law, 
Quicquid est veteris Testamenti Christum sonat.  and the end of the Gospel; Velatus in veteri, revelatus in novo Testamento; vailed and shadowed in the Old, revealed and exhibited in the New Testament; promised in that, preached in this; there shown unto the Fathers in Types, here manifested unto us in Truths; 
All the men of note, and all the names of Dignity, were but types of jesus Christ.  for the Tree of Life, the Ark of Noah, the Ladder of Jacob, the Mercy Seat, the Brazen Serpent, and all such Mystical Types, and Typical figures, that we read of, what were they else but Christ obscurely shadowed, before he was fully revealed? And so all the men of note, Noah, Isaac, Joseph, Moses, Aaron, Joshuah, Samson, David, Solomon, Kings, Priests, Prophets, titles of Dignities, names of Honour, or whatsoever else was any ways ascribed to any of them to express their sovereignty, were only used to express those transcendent excellencies which these personal Types did adumbrate, and show most properly to belong unto this King of Kings, 
Isa 9.6.  this mighty Counsellor, and this Prince of peace.  
Now if we well consider, how all those things which the Prophets of old prophesied, were to be done by the promised Messiah, are all accomplished in the person of Christ; we shall find the Word like a light shining in darkness, clearly declaring unto us, that Jesus the son of Mary, is the true Messiah: For the Scriptures foretell every particular act, accident, and circumstance, that should fall out of importance at his coming, incarnation, birth, life, death, resurrection, and ascension. 
Matth. 1  As for example, at what particular time he should appear, 
Matth. 1 18. Matth. 2 1  Gen. 49 10. that he should be born of a Virgin, Isa: 7.14. That the place of his Birth should be the town of Bethlem, 
Matth. 2 16.  Mic. 5 2 That at his Birth all the Infants round about should be slain for his sake, Jer. 31 15. that the Kings of the East should come and adore him, 
Mat. 2 11  and offer Gold and other gifts unto him, 
Luke 2 22.  Psal. 72. that he should be presented by his Mother in the Temple of Jerusalem, 
Mat. 2 13 14  Mal. 3.1. that he should fly into Egypt, and be recalled thence again. 
Mat. 2 21 Luke 1 17. & 3.3.  Isa 19.1. Hos. 11.1. that John Baptist should go before him, and cry in the Desert, Isa 40.3. Mal. 3. 
Mat. 4.12 etc. Mat. 5.  1. After this, that he should begin his own Preaching in Galilee, Isa. 9.1. and that with all Humility, Quietness, 
Mat. 4 23.  and Clemency of spirit. Isa. 42 2. that he should do strange Miracles, 
Mat. 8 Mark 8  and heal all diseases, Isa, 35.5, 6. that he should die for our sins Isa. 53 That he should be betrayed by his own Disciple, 
Mat. 26. Mat. 26 & 27.  Psal. 41 9 that he should be sold for thirty pieces of silver, Zach. 11 12. that with those thirty pieces there should be bought afterward a Potter's field, Zach. 11 13. 
Math 21.7. Matth. 26. & 27.  that he should ride into Jerusalem upon an Ass before his Passion, Zach 9.9. that the Jews should beat and buffet his Face, 
Mat. 27.  and defile the same with spitting upon him. Isa. 50 6. that they should whip, rent, and tear his Body before they put him to death, 
Luke 23 33  Isa. 53 5 that they should pierce his Hands and his Feet Psalm 22 16. 
Mat. 27.38.  that they should put him to death among Theives, and Malefactors, Isa. 53 12. that they should scorn him and nod their heads at him, 
Mat. 27 39 40 41 42 43.  saying, He trusted in the Lord, let him deliver him, etc. Psal. 22.7. 
Mat. 27.34.  8 that they should give him gall in his meat, and in his thirst, Vinegar to drink, Psal. 69.21. 
Mat. 27.35 Mat. 27 57 etc.  that they should cast lots about his Vesture, and part his Garments among them, Psal. 22 18. That he should lie in the Grave of a rich man, Isa: 53 9 
Luke 29  that he should rise again from death the third day, as was shadowed in his Figure, Jonah, chap. 1 verse 17. Matth. 12.40 Luke 11 30. Psal. 16 10 that he should ascend to Heaven, 
Luk. 24 51. Act. 21.55 56.  and sit at the Right hand of God his Father for ever, Psal. 68 18 & 110.1.4. All these Particularities, and a number more were revealed in Scripture, some four thousand, some two thousand, and some one thousand years before the Nativity of Christ, the true Messiah, on whom all the Fathers since the first beginning fastened their Hope, and of whom all the Prophets have spoken, pointing him out as it were with the Finger, how he was to come to work the work of our salvation, which in all circumstances we see performed by him, as was prophesied by them to our everlasting comfort.  
Moreover, because there is a Generation of men in these our days, that blasphemously deny our Lord and Saviour Jesus Christ, and his Deity, and so consequently the Scriptures, I shall hereunto add some testimonies of the Gentiles, yea and of the Jews themselves, (a people that are our greatest enemies) to prove and testify that Jesus is the son of God, the true and promised Messiah.  

Vide Clem. Alex. l. 1. Strom. & Orig. l. 6. contra Celsum, & Procl. l. 2 & 3. in Par. Plato.  First in the writings of that ancient and learned Zoroaster, there befound very significant speeches of the son of God, whom he calleth, Secundam mentem, the second mind. And Hermes Trismegistus (who received his Learning from this Zoroaster) calleth the second person in the Trinity, 
Mercu. Her. in Poemand. cap 1 & de incept.  The first begotten son of God, his only Son, his dear, eternal, immutable, and incorruptible Son, whose sacred name is ineffable. This Hermes or Mercurius, surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thrice great, did often describe the Power and Majesty of Jesus Christ; and as S. Augustine saith, 
Aug. l. 5. c. 3. de hae●esibus.  did compose a book, whose Title was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The perfect word, that is Christ, which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very same word that our Evangelist useth; and Lactantius saith, that Zeno affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word (Christ) to be the Maker of this Universe, so that he is rightly called Expectatio Gentium, the hope and expectation of the Gentiles, for those many multitudes that became Proselytes of the Jewish Religion, and those Magis that came from the East, to worship him as soon as ever he was borne, do sufficiently prove, that the Gentiles expected the coming of this promised Messiah before his incarnation. Besides, I cannot truly think, 
That the Gentiles expected the coming of a Messiah.  that Plato, that ancient Writer should be ignorant of these things, for Theodoret, Clemens, Alexandrînus, and Justin Martyr do plainly affirm, that he read the books of Moses, and the Prophets, insomuch thot Numenius a Platonist was wont to say, 
Plato a Grecian Moses.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Plato was none else but Moses in the Grecian tongue.  

The ten famous Sibyls, viz. Persica, Libyca, Delphica, Cumaea, Erythraea, Sam a, Cumana, Hel●spontia, Phrygia, Tiburtina.  Secondly, Among the Gentiles there were certain Prophetesses, or women Prophets, called Sibyls, who were endued (as it seemeth) with a certain spirit of prophecy, and did utter from time to time most wonderful particularities of Christ to come, agreeing (as it were) wholly with the Prophets of Israel; one of them called Sibylla Erythraea, maketh a whole discourse of Christ in Greek Accrostick Verses, at the latter end of which she saith, that he is Immortal Saviour, and a King that must suffer for our sins. But I will leave these Sibyls a little while, and proceed to other Authorities: Yet first I think it very fit to make mention of some admirable accidents which happened at the birth of our blessed Saviour. Paulus Orosius and Eutropius, both Historians in the time of Octavius, 
Paulus Orosius and Eutropus, Writers belonging to Octavius.  doth say, That at such time as Jesus Christ was borne, on earth, there happened in Rome, that in a common Inn or Tavern, 
A spring of Oil arising out of the ground in Rome when Christ was borne.  a well or spring of pure and excellent Oil broke up out of the ground, which for the space of a whole day, ran and issued forth incessantly in great abundance.  
How excellently may this allude to Jesus Christ, who was not only Christus Dei, the anointed of God, but also Christus Deus, God himself anointed. Eutropius addeth moreover, that in Rome and the neighbouring places thereabout, even in the full calm, and clearest time of the day, 
A bright circle seen about the Sun in the day time.  a circle was seen about the Sun, of as bright splendour and radiancy, as the sun itself. The same Paulus Orosius further saith, that at the very same time, the Senate and people of Rome made free offer to Octavius Augustus, to entitle him chief Lord, which he refused, and by no means would accept; prognosticating to himself, that a much greater Lord than he, was then on the Earth, to whom that Title more worthily appertained. 
Commestor in lib de Hist. Scholiast.  Commestor in his Scholiastick History, affirmeth, that in Rome upon the same day: The Temple dedicated by the Romans to Peace the Goddess, 
Templum pacis fell to the ground at the Birth of Christ.  fell in ruins to the earth. For they had formerly consulted with the Oracle of Apollo, to know how long the Temple should stand in good estate, and answer was made them, Until a Virgin should bring forth a Child, which they reputed to be utterly impossible, and therefore their Temple should stand for ever, notwithstanding at the Virgin's Deliverance, Mother to the King of Heaven, it fell to the ground.  

Suidas in vitae August. Niceph. lib. 1. Hist. cap. 17.  Suidas also recordeth, that Augustus enquiring of the Oracle of Apollo, what man should rule after him, received this Answer from Satan.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
An Hebrew Child, the King of Gods,  
Commands me to avoid  
This place, and forthwith to return,  
To Pluto's darksome shade.  
From these our Altars bid thou art,  
In silence therefore to departed.  
Augustus' having received this answer, went away, and set up an Altar in Capitolium, with this Inscription in Roman Letters.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS IS THE ALTAR OF THE FIRST BEGOTTEN OF GOD.  
So that it is worthy of great consideration, 
The Devil's plain manifestation of his foil and overthrow.  to note how evidently the Devil shown himself (even suddenly) to be overcome and conquered: For after Christ's coming, and suffering on the Cross, the Oracles of the Devils were altogether silenced, the Groves, Altars, and Temples of the false Gods began to lie Wast, yea the Gentiles detesting the impostures of satan, embraced the Faith of Christ, giving over their Magical books to Vulcan: A remarkable Example whereof we read touching the Ephesians, Acts. 19 
Act. 19.8. etc.   
Moreover, Plutarch doth report, that in the later years of the Reign of the Emperor Tiberius, a strange voice and exceeding horrible clamour, 
Plut. de defectu Oracu. Pan. some Master Devil that lost his Dominion.  with hideous cries and howl, were heard by many in the Grecian sea, lamenting and complaining, that the great God Pan was now departed. In so much that all the sea resounded their dreadful Echoes. Of this you may see more at large in Eusebius to Theodorus. 
Euseb. in Hist. Eccle. & ad Theodo.  And in his sixth book, De preparatione Evangelica, you shall find that Apollo oftentimes exclaimed Hei mihi, congemiscite: Hei mihi: Hei mihi: Oraculorum defecit me claritas. Woe unto me, lament ye with me, woe unto me, woe unto me, for that the honour of Oracles hath now forsaken me. 
Suidas in Thulis, & Porphyr. & Plut. de Ora.  And being demanded, (by a Priest of his own) concerning God and true Religion, he gave this answer, O thou unhappy Priest, why dost thou ask me of God, that is the Father of all things, and of this most renowned Kings dear and only son, and of the spirit that containeth all, etc. Alas that spirit will enforce me shortly to leave this habitation and place of Oraces'. 
The Devils complained our Saviour's Nativity.  Whereby it is plain and manifest, that (even in all parts) the Devils complained on the Nativity of our Lord and Saviour Jesus Christ, because it was their utter destruction. 
Joseph. in Antiquit. Jud. l. 4.  And at, or a little before his passion, (as Josephus writeth) a voice was heard in the Temple of Jerusalem, (albeit there was then no living creature in it) Let us speedily be gone, and leave this Country. Beside, it is marvellous to consider, how this puissant Authority of Christ was imparted to Christians, in so much that it extended itself so far forth, that not only their words and commandments, but even their very presence did shut the mouths, and drive into fear the miserable and damned spirits. So Lactantius showeth, that in his days, 
Lact. lib. 2. de Inst. cap. 16.  a Servingman that was a Christian following his Master into a certain Temple of Idols, the Gods or Devils rather, cried out, that nothing could be well done, as long as that Christian was in presence. The like recordeth Eusebius, of Dioclesian the Emperor, who going to Apollo for an Oracle, 
Euseb. lib. 5. de prep. Evan.  received answer, That the just men were the cause that he could say nothing. Which just men, Apollo's Priests interpreted to be meant of Christians, and thereupon Dioclesian began his most fierce and cruel persecution. Lastly, The Pagan Porphyry, 
Porph. lib. 5. eont. Christ. apud Euseb. l. 5. ca 1. de praep. Evangel.  that of all other, most earnestly endeavoured to impugn and disgrace us Christians, and to hold up the honour of his enfeebled feebled Idols, yet discoursing of the great plague that reigned most furiously in the City of Messina, in Cicilie where he dwelled, yielded this reason, why Aesculapius the God of Physic (much adored in that place) was not able to help them. It is no marvel (saith he) if this City so many years be vexed with the Plague, seeing that both Aesculapius and all other Gods be now departed from it, 
A marvelous confession of Porphyry.  by the coming of Christians. For since that men have begun to worship this Jesus, we could never obtain any profit by our Gods. Thus hath the Deity of Christ been declared and approved by his omnipotent power, in subduing infernal Enemies. It remaineth now that (according to my promise) I endeavour to manifest the same by other Testimonies and Authorities.  

Justin. l. 1.  First that famous Zoroastres King of the Bactrians, a man excellent in all learning, 
Sybil. Samia. apud Betul.  as (Justin saith) left this as a Tradition among the Gentiles, and afterwards it was more plainly published by the Sibyls, that a day Star should appear before the arising of the Son of Righteousness; 
Chalcid. apud Marsil. Ficin. tract. de stella Magi.  and Chalcidius a Platonic doth say, that the Chaldaean Astronomers did gather by contemplation of this star, that some God descended from Heaven, to the benefit of Mankind. And Fulgentius saith, 
Fulgent. fol. 657. in Octavo Ser. de Epiphan.  That Puer natus novam stellam frabricavit; Christ being horn, did of nothing frame this new star; which did bear such evident witness of him; for the wise men being upon the mountain Victorialis, worshipping their God, 
Chrysost. hom. 2. op. imperf. in Mattheum 2.  (as Saint chrysostom saith) a star did appear unto them, in the likeness of a little child. Now though Ammonius Alexandrinus, and Nicephorus think, 
Ammon. Alex. in harm. Niceph. l. 1. c. 13  that this star appeared two years before the Nativity of Jesus Christ, that so they might make preparation for so long a journey; because these Magis were Kings themselves, as Saint Cyprian delivereth it from the tradition of the Church, 
Cyprian. ser. de Baptist. Chrys: hom: 6. in 2: Matth.  and Saint chrysostom seemeth to consent, and Bosquierus laboureth to confirm it; Yet I think rather with S. August., that these three wise men, Iter unius anni in tredecim diebus peregerunt, Did perform that journey, which was enough for a whole year, in thirteen days, because (as Remegius saith) Puer ad quem properaverunt, potuit eos in tam brevi temporis spacio ad se adducere; That Child unto whom they hastened, might help and further them forward to come unto himself, in so short a space: And therefore this their diligence and speedy haste to come to Christ, doth sufficiently show that they believed this new born Babe, to be the true and eternal God, so that these wise men were wise indeed; not because they had all the wisdom of the Gentiles, but because they did both seek and find him, In whom are hid all the Treasures of Wisdom and Knowledge:  
Also their behaviour being come, doth plainly show, 
Chrysost. quo supra.  that puerum quem viderunt hominem, agnoverunt Redemptorem; the child which they saw to be a man, they did acknowledge to be their God; for though they saw him dandled in the lap of his poor Mother, wrapped about with mean clouts, and having not the least sign of any humane Kingly dignity, yet they did homage unto him, as unto the King of Kings: For they fell down, to show their humility; they worshipped him, to show their faith; they offered their gifts, to show their charity. Quid? 
In gremio pauperis matris positum, & pannis vilibus involutum, & nullum regiae dignitatis humanae signum habentem.  adorant regem nuper natum, etc. And what is this, that they adore this Child newly borne, and sucking on his Mother's Breasts, and would not adore that King which had been long ordained, and was most gloriously reigning on his Kingly Throne? What is the cause of this? Ille natus in pallatio contemnitur, iste natus in diversorio quaeritur; that he which was born in the Palace should be contemned, and he which lay in the Manger should be adored? S. chrysostom, Leo, 
Fulgentius Ser. de Epiphar.  and Fulgentius, do all agree it was, because the Wise men knew, that he Quem dixerunt regem Judaeorum erat Creator Angelorum, & quem viderunt parvum in praesepio, erat immensus in Coelo; whom they had called King of the Jews, was the Lord and Maker of the Angels, and whom they saw little and poor in the Cratch, was rich and immeasurable in Heaven. Lastly, the cruel murder commtited by Herod, on poor harmless Innocents', doth sufficiently prove the birth and coming of the true Messiah: 
Philo Judaic. in Abbreu. Temp.  For Philo, the learnedst Man that ever wrote among the Jews (except the Writers of holy Scriptures) in his Abridgement of times doth say, that Herod caused certain Children to be slain, and his own Son with them; because he had heard, that the Christ a King promised to the Hebrews, was then borne.  
Secondly, As for his life and conversation, by the testimony of his greatest adversaries, it was more admirable than his Doctrine, his life being a most lively Table, wherein the perfection of all his Doctrine was expressed: A Man of such gravity, as never in his life he was noted to laugh, of such Humility, as being the son of God, he scarce used in this world the Dignity of a Servant, of such sweet and mild behaviour, as all the injuries of his Enemies, never wrested from him one angry word. And as the Prophets did foretell the virtue and sanctity of this Messiah, so the Devils themselves could not but confess the same to have been fulfilled in the person of Christ; as is most evident by Porphiry, 
Porph. lib. de laud Phylo.  a professed enemy of the Christian name; who after consideration of divers Oracles uttered by his Idols, touching Jesus, he breaketh forth into this confession; It is exceeding wonderful, (saith he) what testimony the Gods do give of the singular piety and sanctity of Jesus, for which they avouch him rewarded with immortality. And Josephus, 
Joseph. in lib. 2. de Antiq.  not only a Jew by Lineage and Nation, but also by his Life and Profession, writeth thus of Christ, At the same time lived Jesus, a very wise man, if it be lawful to term him a man, because in deed and verity he did wonderful things, & was Master and Doctor to such as loved & sought for truth. He assembled and was followed by great troops of Jews & Gentiles, and he was Christ. By which testimony of Josephus, we see mention is made, not only of Jesus, and his life, but also of his miracles, which were plainly foretold and published by the Sibylls, among whom, one of them (as- Lactantius recordeth) wrote thus of Christ to come, 
Lact. lib. 4 divina. Instit. cap. 15.  He shall do all by his only word, he shall cure all infirmities, He shall raise the dead, he shall make the lame to run and skip, the deaf shall hear, the blind shall see, and the dumb shall speak: In five loves and two fishes, five thousand persons shall be satisfied, and the fragments shall fill twelve baskets to the hope of many. He shall command the winds, and walk upon the furious sea with his Feet of Peace.  
To these predictions of Sibylla, do agree the Doctors of the Jews themselves, in many places of their Thalmud, to wit, that the Messiah should be wonderful in working miracles. And in their public Commentary upon Ecclesiastes, 
Misdrach, coheleth, cap. 1.  they have these words, All the former miracles of Prophets and Saints, shall be nothing to the miracles of the Messiah when he cometh. And thus much of the foretelling of Christ's Miracles, but now for the fulfilling thereof in Jesus, that is, how these Predictions were performed in the stupendious works and actions of our blessed Saviour, there is no difficulty. For that besides the former testimony of Josephus, 
The confession of Jesus miracles by his enemies.  (which were sufficient in this case) the Jews themselves do grant and record Jesus miracles in divers places of their Thalmud, yea, they make mention of many wonderful things that Jesus did, which are not written by our Evangelists. The same doth Mahomet in his Alcoran, 
Tha. in teact. Auadozaera Misdr. coheleth Alcoran Az●●r 14. 11. 13.  affirming Jesus the son of Mary, to have been a great Prophet, and to have wrought his miracles, by the only Power and spirit of God.  
Thirdly about his Passion, there is little or no controversy, and therefore the testimony of Josephus may suffice, whose words are these, 
Joseph. lib. 18. antiq. cap. 4.  That the principal Jews of his Country, having accused and delivered over Jesus to Pilate, (that was Governor of Jury for the Roman Emperor) he adjudged him to the Cross. The same do other Jews and Gentiles record. Also the particulars of Christ's passion was plainly foretold by Sibylla, for these are her own words, set down by Lactantius, He shall appear miserable, ignominious and deformed, 
Lactan. l. 4. Deum instit. cap. 16. & 18.  to the end he may give hope unto the miserable. Afterward he shall come into the hands of most wicked and faithless men: they shall buffet him with their sacrilegious fists, and shall spit upon him with their unclean mouths, he shall yield his innocent back to the whip, and shall say nothing while he receiveth the stripes, to the end he may speak to those that are dead. He shall bear a Crown of thorns, and they shall give him gall to eat, and vinegar to drink. And this shall be the hospitality he shall find among them.  

Thal. tract. Sanhica helec. Misdr. Ruth. Rab. Josep. in lib. Siph. etc.  Neither do the ancient Rabbins and Teachers among the Jews descent from this. For that in their Thalmud, that was gathered above one thousand and two hundred years ago, the plain sentences of divers are set down, That their Messiah at his coming shall be put to death. And what can be more plain than the written words of Rabbi Simeon, which are as followeth, 
Rab. Simeon Ben. Jehai. lib. de spe.  Woe be to the men of Israel, for that then shall slay the Messiah. God shall send his Son in man's flesh to wash them, and they shall murder him. Yea in their Commentary upon Daniel, 
Rab. Haedar. in Dan. 9.27.  they have these words, Three years and a half shall the presence of God in flesh cry and preach upon the Mount Olivet, and then shall he be slain: And Sibylla addeth further two particular miracles that should fall out in the said passion of the Messiah, to wit, 
Lact. lib. 4. Divin. inst. capit. 19  That the Veil of the Jews Temple should break in two: And that at midday there should be darkness for three hours over all the World. Which thing to have been fulfilled at the death of Jesus, not only Saint Matthew doth assure us in his Gospel, 
Matth. 27.  but also Eusebius affirmeth, that he had read the same word for word, recorded in divers Heathen Writers.  
Phlegonius a Greek Historian, 
Phlegonius a Grecian, borne in Asia, recorded by Suidas.  of whom Suidas maketh mention, reporteth for a wonderful thing, That in the fourth year of the two hundred and tenth Olimpiad, (which by just account, was in the eighteenth year of the Reign of Tiberius, and at which time our Saviour suffered) there was an Eclipse of the Sun, the very greatest that ever had been seen, or ever found to be written of, and that it continued from the sixth hour, until the ninth hour. And that during this Eclipse, the trembling of the Earth was so great in Asia, and in Bythinia, that infinite strong built houses fell to the ground.  
It appearteh moreover, that besides this Phlegonius, 
Plin. in lib. 2.  Pliny also felt and wrote of the self same matter, for he saith, In the time of the Emperor Tiberius, the quaking of the earth was much greater than ever before had been. 
Twelve Cities ruined by the Earthquake at Christ's passion.  By means whereof (saith another) twelve Cities were ruined and overthrown in Asia, with infinite other goodly buildings and houses, so that the Historiographers amongst the Gentiles, (albeit they knew not the cause) did not forbear to write of the miracles of Christ.  

Orig. cont. Cells. lib. 6.  Furthermore, Aeschylus an old Astronomer, doth prove by the situation and constitution of the Sun and Moon at his Passion, that no Eclipse could then be naturally, and therefore it was very miraculous, contrary to the Order of Nature, 
Dionysius was 25 years old at the death of our Saviour, and lived a long time after with the Apostles, as himself records in the 11. Epistle Apollophanes.  and only done by the omnipotency of God, who deprived the sun of his light for all that space of time.  
Dionysius Areopagita being on that day in Athens, and beholding the Sun to be so strangely obscured, knowing also (as a man learned and skilful in Arstology, and the Celestial courses) that this Eclipse was contrary unto the rule of Nature, he cried with a loud voice, saying; Aut Deus Naturae patitur, aut mundi Machina dissolvetur, either the God of Nature doth now suffer, or the Frame of the whole world shall be dissolved: And to another he spoke of that Eclipse in these words, Ignotus in carne patitur Deus, 
Michael Syngellus in Encomio S. Dionysij.  cujus gratia rerum universitas densa hac caligine obscurata est atque concussa, God unknown in the flesh did suffer; for whose sake the universe was struck and covered with thick darkness. 
S. Dionys. in Epis. ad Polyc.  And this Dionysius in an Epistle written to Polycarpus, being asked what this great Eclipse might portend, said, That it shown a change, and a great alteration, and that he did seriously observe the day and hour.  
The other Miracle, 
Joseph in l. 2. de antiq.  of the Veil of the Temple which rend in sunder, Josephus also giveth faithful testimony thereof.  
Finally, I will conclude this discourse with the authority of learned Philo, who doth plainly confess the Deity of Jesus Christ, and the necessity of his suffering. This man that was the learnedst among the Jews, made a special book of the banishment of his countrymen, where he hath this discourse ensuing: 
Philo: lib. de exulibus:  What time may be appointed (saith he) for return home of us banished Jews, it is hard to determine. For by tradition we have, that we must expect the death of an high Priest. But I am of opinion, that this high Priest shall be the very word of God, which shall be void of all sin, both voluntary and involuntary: Whose Father shall be God, and this word shall be the Father's wisdom, by which all things in this world were created. His head shall be anointed with Oil, and his Kingdom shall flourish, and shine for ever. This wrote Philo Judaeus at that time, when he little imagined, the same high Priest, whom he so much expected, and the same word of God, whose Kingdom he describeth, was now already come into the world. Fourthly, As Jesus Christ, did declare himself truly to be the Son of man, by yielding unto Death; so he did declare himself mightily to be the Son of God, by his Resurrection from the dead: And this Resurrection of him was exactly foretold, not only to the Jews, but also to the Gentiles; for these are the words of Sibylla, He shall end the necessity of death by three day's sleep, 
Lactan. lib. 4. inst. Diu. c. 19  and then returning from death to light again, he shall be the first that shall show the beginning of Resurrection to his chosen, for that by conquering death, he shall bring us life. What thing can be more plainly described then this? but now to prove the truth and certainty of his Resurrection. Our first and most evident testimony shall be derived from our greatest enemies, among which number is Josephus, that learned Jew, 
Joseph. in lib. 2 de Antiq.  whose words are these, Although he was accused by the principal men of our faith, and crucified, yet he was not abandoned of them which had formerly followed him; but three days after his death, he appeared alive again unto them, according as the Prophets (inspired of God) had foretold, and prophesied of him. Which express plain & resolute words, we may in reason take, not as the confession only of Josephus, but as the common judgement, opinion, & sentence of all the discreet and sober men of that time, laid down and recorded by this Historiographer. In whose days there were yet many Christians alive, that had seen and spoken with Jesus after his Resurrection; and infinite Jews, that had heard the same protested by their Fathers, Brothers, Kinsfolks and friends, who had been themselves eye witnesses thereof.  
Ignatius was twelve years old when our Saviour suffered, and for certainty, that he did see Christ after his Resurrection, take his own words. Ego verò, 
In Ep. ad Smyr. & ad Polycarp.  & post Resurrectionem in carne eum vidi, & credo quia sit: And truly I did see him after his Resurrection in the flesh, and I do believe that it is he; yea, he sets down the time and persons, when, and before whom it was: Et quando venit ad Petrum, & ad eos qui cum Petro erant. And when he came to Peter, & to those that then were with him; he said, Touch and see, for a spirit hath not flesh and bones, as you see me have, and they touched him and believed, so that his own words are sufficient proofs, but yet it is the consent of all the Church-Historians, as Eusebius, Saint Jerom, 
Ruffin. cap. 6.  and Ruffinus testify.  
Moreover, Dionysius the Areopagite, Saint Bernard, and others, report a famous saying of Saint Ignatius, which he uttered with sighs, and is extant in his Epistle to the Romans, and it is this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Amor meus crucifixus est, that is, My Love is crucified. Indeed this holy and pious Bishop, 
Mirandula de motre Christi l. 1. c. 10.  did so continually meditate upon those great things, which Christ had done and suffered for him, that he was thereby brought so entirely to love him, as when he was demanded, why he would not forsake and forget Christ, rather than suffer himself to be torn and devoured of wild and savage Beasts? He answered, 
The story of Ignatius at his Death.  that he could not forget him, because the sufferings of Christ, were not only words transient in his mouth, or removable objects before his eyes, but they were indelible characters, so engraven in his heart, that all the Torments of the Earth could never raze them out: And therefore being commanded by that bloody Tyrant Trajane, to be ripped and unboweled, they found Jesus Christ written upon his Heart, in Characters of Gold. He is styled Divinus Ignatius, 
Biblioth. Patrum, Tom. 1. pag. 76.  Inclytissimus & ferventissimus Martyr, Divine Ignatius a most famous and fervent Martyr. Nay Nicephorus goes beyond that title, and calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that saw God, and one that was carried of God; for when he was a child, 
Niceph. Hist. li. 2. cap. 35.  Nicephorus reports, that our Saviour would take him up in his arms, and show him to his Disciples. And it may be that this was one of those little children that were brought to Christ to touch them, or that little child whom Jesus took and set in the midst of them, to learn them humility. 
Aug. de vera religione.  Indeed as Saint Augustine saith, Tota vita Christi in terris, per hominem, quem gessit, disciplina morum fuit; The whole life of Christ, which he spent here on earth, was, and is, a pattern for all Christians, 
Christ despised all worldly vanities.  Nam omnia bona mundi contempsit, for he despised all the pomp and vanity of this world, to teach us, In his mundanis faelicitatem uon reponere, that we should not greedily seek, nor childishly place our delight in these vain and worldly toys, he suffered all the sorrows of this world, 
Christ suffered all miseries.  hunger, thirst, cold & nakedness, lyings, slanders, spittings, mockings, whip, & death itself, to teach us, ut nec in illis quaereretur faelicitas, ita nec in istis infaelicitas timeretur; that as we should place no felitity in the vanities of this life, so we should not fear all the miseries of this world, 
Judg. 6.12.14  but to say with Deborah, March valiantly, O my Soul, & with the Angel unto Gideon, Go on thou mighty man of War, and pass through all the ranks of miseries. To be brief, if we do but seriously look into the life of Jesus Christ, we shall easily find, that (as St. Bernard saith) True Wisdom is found in his doctrine, 
Bernard Ser. 2. super Cantic. Prud●ntia vera in ejus doctrina, justitia in ejus misericordia, temperantiae in vita, & fortitudo in ejusdem passione reperiuntur.  Righteousness in his mercy, Mercy in his Justice, temperance in his life, truth in his words, fortitude in his sufferings, & all virtues in all his actions, all the Ethics of Aristotle, all the morality of Seneca, and all the wisdom of Greece, can no ways describe virtue so perfectly, as we see it expressly portrayed in the lively example of our Saviour's life: yea, such was the piety of Jesus Christ, that even his greatest enemies were forced to acknowledge & confess it, 
Suidas upon the word jesus  for the talk of one Theodosius a Jew with a christian merchant man named Philip, in the time of the Emperor Justinian, is here worthy to be noted. In the Temple of Jerusalem (said the Jew) there were two and twenty ordinary Priests; and as soon as any of them died, the residue chose another in his place. 
Christ's Piety is acknowledged and confessed by a Jew.  Now it happened, that Jesus for his singular Piety and Doctrine was chosen by them. And to the intent they might know the name of his Father and Mother, and inregister it according to their custom, they sent for them, and Mary came thither alone, 
Joseph died before the Virgin Mary.  because Joseph was then dead. She being asked the name of the Father of Jesus, answered upon her Oath, that she had conceived him by the holy Ghost, and reported to them the words of the Angel. Moreover, she told them the names of the women that came to her labour unlooked for; upon due inquisition whereof, when all things were found to fall out true, they registered his Name in the Register of the Priests in these words, Jesus the Son of the living God, and of the Virgin Mary. 
A proof of Christ's Divinity.  And this Register (said Theodosius) was saved at the sacking of Jerusalem, and afterward kept in the City of Tyberias, where it is preserved in secret, and I have seen it as one of the chief among the Jews, and as one from whom, in respect of my degree, nothing was restrained. And I believe thereby that it is not ignorance that holdeth me in the Jewish Religion, 
Why Theodosius the Jew would not embrace Chr●st.  but the honour which I have among my countrymen, the like whereof I could not have elsewhere. Thus we see that the Jews themselves were forced to acknowledge and declare the Piety and Deity of Jesus Christ. And as for the family from whence he descended, it remaineth registered in the Jews Thalmud, that Jesus of Nazereth Crucified, 
Thal. Tact. San. ca Nigmar had.  was of the Blood Royal, from zorobabel of the house of David. Thus much by way of digression.  
But now to return to the foregoing Subject of our discourse, namely the Resurrection of Jesus Christ; although the Testimony of Josephus and Saint Ignatius might suffice, to prove the truth and certainty hereof, against all the Atheists of the World, yet hereunto I will add some other testimonies and circumstantial proofs, that do infallibly prove the Resurrection of Christ, and so consequently that Jesus is the Son of God, the true and promised Messiah.  

1. atth. 28.1. The Angels testify the resurrection of Christ. Luke 24.4.  First, the Angel said unto the women, why seek ye the living among the dead? he is not here, but he is risen, Et si non credideritis Oraculo, credit oculo, and if you will not believe us, believe your own eyes, for you may see the place where he lay.  

2. That Christ appeared twelve several times after his resurrection.  2. Truth itself confirms this truth unto us, by those manifold apparitions that he made after his resurrection, during the space of forty days, that before he ascended into Heaven, he walked here on earth. And these (if I be not far deceived in my reckoning) were at least twelve times, according to the number of his 12 Apostles.  

First to Mary Magdalen. Mark. 16.9.  First, He appeared unto Mary Magdalen apart; where we must observe, that he appeared first unto a woman, that no woman should thenceforth be any ways reproached for their first transgression & seduction of man; Quia ut culpam viro transfudit, 
Ambros. l. 10 in Luc. 24. Beda in cap. ult. Luc.  transfudit etiam & gratiam, veterisque lapsus aerumnam resurrectionis indicio compensavit, because that as a woman was the first instrument of death, so she was the first messenger of life, & brought the first tidings of the resurrection of Christ, which is the surest argument of man's salvation. And he appeared to this woman, first, quia dominum prae caeteris dilexit, 
Aug. Meditat. cap. 35.  ideo prae caeteris videre meruit, because she loved him above all, therefore she obtained to see him before all, she risen early, 
Joh. 20.1.11.15.  she sought him carefully, & she wept bitterly, not with those undiscreete women for Tammuz, which was a brazen image with leaden eyes, 
Ezech. 8.14.  that being melted with heat, did seem to weep, and so caused the women to sympathise in tears, and to weep (as is thought) for Adonis, but she weeps for Adonai, for her Lord and Saviour Jesus Christ, a rare example of great piety, & therefore though she had offended much, yet because she sorrowed much, and loved much, she had much forgiven her, and much love showed unto her, 
Revel. 1.8.11  for he which is Alpha and Omega, the first & the last, did show himself first unto her.  
2. 
Secondly, To the three women returning homeward. Matth 28, 9  He appeared to all the women together, as they returned homeward from the sepulchre, to teach us, that never any man truly sought for Christ, but with these women, he should be sure to find him.  
3. 
Thirdly to Simon Peter alone. 1 Cor. 15.5.  He appeared to Simon Peter alone, the first among the men, saith Chrysost. because S. Peter was the first Apostle whom he called first, and who confessed him first to be the Son of God, and therefore he appeareth first to him, and biddeth the women tell his Disciples and Peter, that is, and Peter especially, that he was risen, and went before them into Galilee. But when or where, or after what manner he appeared thus unto Peter, because the scripture doth not express it, we can no wages determine it, 
Theoph. in Mar. 1.16.  as both Theophylact and Saint Gregory do observe, and therefore it being a question, Plus subtilitatis quam utilitatis habens, that hath more subtle scrupulosity, than any comfortable Utility, I will peaceably pass it over.  

Fourthly, to the two Disciples travelling to Emaus, Luk. 24.13.  Fourthly, He appeared to the two Disciples, journeying towards Emans; the name of the one was Cleophas, and many think the other to be Saint Luke himself, who out of his modesty concealeth his own name, 
Theoph. Suc. Luc.  saith Theophylact. These two Fugientes civitatem sanguinolentaus slatim inveniunt Chrîstum, flying this bloody city, did presently find their Saviour; to show unto us, that while we live among the wicked, we shall live separate from God, but as Elias when he left Jezabe●●, was presently accompanied by the Angel, so these two, and all those that forsake the World, or shun the wicked, shall presently find their God.  
Fifthly, 
Fiftly to the eleven Apostles together. Mark 16.14. Luke 24.33. etc. Joh. 20.19.  He appeared unto the eleven Apostles, and all the rest of the Disciples that were with them, when the doors were shut, and standing in the midst of them, he said, Peace be unto you; to show, that he was the Prince of Peace, which had now purchased their Peace indeed; and he demanded, why thoughts should arise in their hearts, to show unto us, that he was a God; because he knew the very secrets of their hearts.  
Sixtly, He appeared to the same company again, 
Sixtly to the same company when Thomas was with them. Joh. 20.24, 26.  within eight days after, when Thomas was with them, and then he shown them the wounds of his sacred body, which he suffered to be handled, and which he kept (saith Saint Augustine) Non necessitate, sed potestate, not for any weakness in himself, that he could not heal and whole up those wounds that he received, but through his power he reserved them.  

Why Christ reserved his wounds.  1. To show the greatness of his love, that would suffer so much of, and for wretched men.  
2. To show the greatness of man's malice, that would, Diomedes like, so cruelly deal with so merciful a God.  
3. To strengthen the weak saith of his waving servants, ut vulneribus corporis sanaret vulnera incredulitatis, that they seeing the wounds of his body, might thereby have the wounds of their unbelieving souls healed.  
4. To show the certainty of his Resurrection, when they saw he had the same body which was crucified and pierced by his enemies.  

Seventhly, to seven men together. Joh 21.2  7. He appeared to Peter, James & John, Nathaniel, Didymus, and two other disciples, when they were a fishing at the sea of Tyberias, and there he proved unto them the verity of his Deity, by that miracle of providing fishes for them to eat, and the truth of his humanity by eating with them.  

Eighthly, to Saint James. 1 Cor. 5.7. Hieron. in catal.  8. He appeared unto James the brother of the Lord, that is, the cosen-Germane of Christ, according to the flesh, being the son of Mary, that was sister until the Virgin Mary (as Saint Hierome saith) and not the son of Joseph, by another wife (as some would have it) and he was called James the just, in regard of his upright and innocent life. 

Ninthly, to the eleven Disciples on Mount Thabor. Mat. 28.10.16 Tenthly, to more than 500 Brethren at once. 1 Cor. 15.6.  
Eleventhly, to all his Disciples in Mount Olivet.  
Acts 1.9.12. Twelfthly, to Saint Paul, going to Damascus, 1 Cor. 15.8.    
Ninthly, He appeared unto the eleven disciples at one time upon mount Thabor in Galilee.  
Tenthly, He appeared to more than five hundred brethren at once.  
Eleventhly, he appeared to all his Apostles and Disciples upon Mount Olivet by Jerusalem, when in the presence of them all he ascended up to Heaven.  
Twelfthly, He appeared unto Saint Paul travelling to Damascus, as unto one born out of due time, as himself confesseth.  
Thus he did appear unto his Apostles and Disciples, which by his eternal wisdom were preordained to be witnesses of his glorious Resurrection; and methinks the plainness of their declaration, and the smallness of their expectation of any manner of profit in the world, for the testifying of these things, should be sufficient to make all men give credit to their testimony. Besides all this, there be many other circumstantial proofs and demonstrations of his Resurrection. For,  

First the great Earthquake, Cajetan in Mat. 28.  First, at the very moment of time, that he risen from his Sepulchre, and the Angels descended from Heaven, there was a great Earthquake, the earth either dancing for joy that Christ was risen, or trembling for fear, that men would not believe it.  

Secondly, the apparitions of the raised bodies Mat● 27.52.53.  Secondly, Many that were dead, came forth from their graves, and appeared unto many in the City of Jerusalem, to testify unto them, and assure them of his Resurrection. Dives thought, if one were sent from the dead, his Brothers would believe him; and behold here are many sent, and yet the Jews, the brothers of Christ, will not believe them: And yet notwithstanding, when they read that one Erus an Armenian, that one Aristeus, or that one Thespesius risen again to life; they think no evil of Plato, Herodotus, or Plutarch for reporting it.  

Thirdly, the testimony of Pilate, Euseb. lib. 2. cap. 2.  Thirdly, Pilate himself that condemned him to death, did testify of his Resurrection unto life, in a letter that he wrote unto Tiberius Caesar.  
Fourthly, 
Fourthly, The sudden courage of the Apostles.  Whereas a little before the resurrection of Jesus Christ, his Apostles and Disciples, durst not peep out of doors, because they did but waveringly think that this was he, which should have redeemed Israel, they do now courageously compass the whole world, and confidently teach and avouch, There is no other Name given under Heaven, whereby men may be saved, but the Name of Jesus.  
Fiftly, 
Fiftly, The sufferings of the Martyrs.  All Martyrs have most boldly confessed this truth, and sealed it with their blood: Tertullian doth most excellently show the Difference betwixt the Martyrs and Malefactors, saying, Mali apparere devitant, deprehensi trepidant, accusati negant, condemnati maerent, evil doers are loath to be seen, being taken they tremble, being accused, they deny it, being condemned they deplore themselves; but with the Martyrs, there is no such matter, for they are neither ashamed of their profession, neither do they grieve at their apprehension, but if they be noted for Christians, they rejoice at it, if they be accused, they confess it, if adjudged to die, they deem it better than life: And therefore (saith he) Quid hoc mali est, cujus reus gaudet, cujus accusatio votum est, & cujus poena faelicitas? What evil is this, when the guilty of the fact rejoiceth in his accusation, and is made happy in his condemnation.  

Sixthly, the heavy punishments that were inflicted upon Christ's persecutors.  Sixthly, the great Plagues and punishments that were presently inflicted, and have still to this very day continued upon all the Persecutors and deniers of Jesus Christ, do sufficiently prove the truth and certainty of his Resurrection, and that he is the true and promised Messiah; for Pilate being accused by the Jews, was enforced to appeal from Vitellius the chief Governor of Syria, and to go to Rome, 
Joseph. antiq. l. 18. cap. 11.  to defend himself before Caesar, who before Pilate came there, was dead; and therefore he had none other remedy, but to wander as a pilgrim and a forlorn creature, till he ended his days in extreme miseries: So Agrippa suffered intolerable calamities, 
Cap. 17.  so Herod the Tetrarch was spoilt of his goods, deprived of his Kingdom, and banished from his Country: so Herod that killed James, was miserably eaten up of loathsome worms, 
Cap. 18.  and to the Jews was measured the same measure, as they had measured unto Christ before; for as they had sold him for thirty pence, so thirty of them were sold for one penny; and five hundred of them were nailed to Crosses in one day: It were too too lamentable to relate more of those doleful Tragedies, which Josephus, Eusebius, Evagrius, and others have written of them, and what they suffered at the final ruin and destruction of Jerusalem, and what heavy bondage, (far worse than that Egyptian slavery) they have endured to this very day: Hence it is that Rabbi Samuel, 
In aureo tractatu Rabbi Sam. de miserimo statu Judaeorum,  about six hundred years ago, wrote a Tractate in form of an Epistle, unto Rabbi Isaac, Master of the synagogue of the Jews, in Subjulmeta, a City of Morocco, wherein he doth excellently discuss the cause of their long captivity, their great blindness, and extreme misery: And after that he had proved, that this punishment was inflicted upon them for some great and grievous sin, he showeth that sin to be the same whereof the Prophet Amos speaketh, 
Amos. 2 6.  For three transgressions of Israel, and for four, 
What Rabbi Samuel saith concerning Jesus Christ.  Non transferam eos, I will not turn away the punishment thereof, because they sold the Righteous for silver: And though he saith, that their Rabbis do understand this Righteous to be Joseph, that was sold by his Brethren into Egypt; yet because the Prophet putteth this for the fourth sin, and the greatest sin of Israel, and because he cannot find any three sins of the sons of Israel, before the selling of Joseph, therefore he maketh the selling of Joseph to be the first sin of Israel, the worshipping of the Calf in Horeb to be the second, the abusing and killing of God's Prophets to be the third, and the fourth to be the selling of Jesus Christ. For the first, they served four hundred years; for the second, they wandered forty years in the Wilderness, until they that came out of Egypt were all consumed and brought to nothing, excepting only Caleb and Joshuah; for the third, they were held captives seaventy years in Babylon; and for the fourth, the said Rabbi Samuel confesseth that they were held in most pitiful captivity to this very day, because he was most unjustly sold, and most shamefully delivered to death, as he showeth in the seaventh Chapter of the said Tractate. Many more circumstantial proofs and declarations of his Resurrection, might be produced, to show him to be the true Messiah; but I hope these will serve, to show also, that our forefathers have not, and we do not believe these things without more than abundant and unanswerable proofs thereof; and to convince that malicious obstinacy and infidelity of all those, whether professed Jew's, plain Atheists, or seeming Christians, which notwithstanding such an Army of arguments, and such a Cloud of witnesses, will still continue blinded and hardened in unbeleif.  
Fifthly, and lastly, as for his Ascension whosoever seethe and acknowledgeth, that Jesus being dead, could raise himself again to life, will easily believe also, that he was able likewise to ascend up to Heaven. Whereof notwithstanding saint Luke allegeth one hundred and twenty witnesses at the least, 
Acts 1.  in whose presence he ascended from the top of Mount Olivet, after forty day's space, which he had spent with them from the time of his Resurrection.  
He allegeth also the appearing of two Angels among all the people for testimony whereof. 
Likelihoods of truth.  He nameth the day and place, when, and where it happened. He recounteth the very words that Jesus spoke at his Ascension. He telleth the manner how he ascended, and how a Cloud came down, and received him out of their sight. He declareth what the Multitude did, whither they went, and in what place they remained after their departure thence.  
And finally, he setteth down so many particulars, as if it had been the easiest matter in the world, for his enemies to have refuted his narration, if all had not been true. Wherefore to conclude this Discourse, of the Birth, Life, Death, Resurrection, and Ascension of Jesus: seeing nothing hath happened in the same, which was not foretold both to Jew & Gentile, nor any thing fore-shewed concerning the Messiah, which was not fulfilled most exactly in the person of Christ, as have been proved by the foregoing testimonies; we may most certainly assure ourselves, and confidently affirm, against all the unbeleiving Jews, and wretched Atheists of the world, that Jesus is the son of God, the true and promised Messiah.  
Moreover, Touching the excellency of this Person, I shall yet further prove, first, That for time, he is God, coeternal with his Father, and this both apparent scriptures, 
That Christ is a true God is proved.  and unanswerable reasons drawn from thence do make plain. For,  
First, 
First from the Scriptures.  The scriptures call him the true Jehovah, as we may see by the collation and comparing of these places, viz. Exodus 3.2.13.4.14.24 20.2. And Acts 7.30.32. 1 Cor. 10.4.9 etc. And so the scriptures call him God, as Gen. 32.28. Psal 45.7. Isa. 7.14. Matth. 3.3. Heb. 1.8. 
1 Tim. 3.16. Joh. 1.1. Acts 20.78.  And therefore saint John saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And the word was God, Also Thomas saith unto Christ, My Lord and my God: 
1 Joh. 3.16. 1 Joh. 5.20.  And so we find the same truth expressed in many other places of the Scripture.  

Secondly by unanswerable reasons drawn from scripture.  Secondly, We may show the same by infallible and unanswerable reasons, drawn from scripture. As,  
First, From those incommunicable properties of the Deity, which are properly ascribed unto him: as, 

1. To be omnipotent, Joh. 3.31. Heb. 1.3. Phil. 3.21. Apo. 1.18.  

Mat. 16.11. Mat. 28.20. Joh. 16.15.  2. To remit sins, Matth 9.6. Mar. 2.5.7.9. Luke 5.20. Joh. 20.23.  
3. To be in many places at the same instant, Matth. 18.20.  
4. To have the same equal power with the Father, Joh. 5.17.  
5. To raise himself from the grave, Rom. 1.4. Joh. 10.18.  
6. To send forth, and to give the Holy Ghost, Zach. 12.10 Joh. 16.7.    
2. From those Epithets, which are ascribed unto him, and are only agreeable to the divine nature; as,  

Joh. 13.18. Joh. 1.9. Mat 9 4.5. Joh. 14 14.  To be the Author of our Election. To illuminate us. To know the secrets of our hearts. To hear the prayers of them that call upon him. To judge the quick and the dead. To give unto his servants everlasting life. To be truly rich, and so able to do, 
Joh 5.22.24 2 Cor 8.9. Psal, 50.12.  and to bestow these great rewards upon his servants, Joh. 16.15.  
Thirdly, From those relations that he hath with God, as to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
I h. 1.18. Heb. 1.3.  the only begotten son of God the brightness of his glory, and as the Poet saith, 
If God had once no son, than once must he  
Without the brightness of his glory be.   
Also to be the arm of God, 
Isa 53 1. Joh. 14.7.8 9 Phil. 2.6.  which the Fathers do expound of Christ, to be the Image of the Father, 2 Cor. 4.4. Col. 1.5. and to be the very form of God, which is most simple and essential, not compounded or accidental, for that in God there is no composition, no accidents; Et nihil est in Deo, quod non sit ipse Deus, nor any other thing which is not God, because the Divine Essence Identificat sibi omnia que sunt in Divinis, doth identify, 
Gabriel. ●iel. super 1. sentent. dist. 1. q. 5.  or deify all things that are in the Deity.  
4. From the universal effects, 
Gen. 1.1. Pal 45.6. Psal. 102.25. Joh. 1 2.3 Col 16 17. Heb. 1 2 3. Joh. 5.17.  and proper works of God, for he that created, preserveth and governeth all the things that are created, is the true and everlasting God, but Christ created all things, & doth still sustain and govern all things, and therefore he must needs be the true and eternal God. To be brief, He is the Son of the Father, the Wisdom and the Power of God; 
A Proof of the co-eternity of the Son with his father.  and therefore either the Father was without a Son, (and then he could be no Father) and God was without his Wisdom, and without his strength, or else he was never without his Son; but to say that God was without his wisdom, or without his strength, is most absurd: Ergo, non ex tempore genitus est, qui cuncta tempora condidit, & therefore he was not begotten in time, which created all times, 
Aug. Ep. 6.6.  saith Saint Augustine.  

That Christ is coessential with God, is proved.  Secondly, it followeth, that I should prove and show, how for Nature he is coessential with his Father, touching which point, Athanasius saith, Non res quaepiam extrinsecus ad inventa est filij substantia, neque ex nihilo inducta est, sed ex Patris essentia nata est, The substance of the son is no outward thing, either found or created, but begotten of the very Essence of his Either, even as you see the brightness springing from the Light, or the Vapour from the Water, Neque enim splendor neque vapour est ipsa aqua, aut ipse sol, neque res aliena; For neither the light is the Sun itself, nor the vapour the water itself, and yet they are none other things, of another kind then be the Substances from whence they spring; even so the Son issueth from the substance of his Father, Et tamen Patris substantia non perpessa est partitionem; And yet the substance of the Father admits no partion; for as the Son remaineth still the same, and is no way lessened or diminished, 
Athanas. in Ep. Count Eusebium.  in respect of those beams that flow from him, so the Father suffereth no mutation, by having and begetting, Suam ipsius imaginem filium, this his Son and eternal image; but remaining still the same, he begetteth his Son of the same Essence, and we find not only all the Orthodox Fathers, but also the scriptures, are plain enough to confirm the same truth; for our saviour saith, 
Joh. 10.30.  I and my Father are one, and so saint John having spoken of the Father, the Word, and the spirit, saith, That these three are one, 
1 Joh. 5.7.  and reason itself must needs confirm the same thing, for seeing the Divine Essence is most simple, impartible, and indivisible, and that the Father is God (as none denyeth) and that the Son is God, (as I have already proved) and that the Holy Ghost is God, (as all the holy Fathers have sufficiently confirmed) and yet there are not three Gods, 
Athan. in Sym.  but one God, (as Athanasius showeth) therefore it must needs follow, that all three have but one and the self same Essence, and consequently, that the son is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Patri, consubstantial or coessential with his Father: And therefore hence also, it must needs follow that our Saviour Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A God of himself, independent, as absolute as the Father is.  
And yet for the better understanding of this point, how Christ may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God of himself, we must consider, 
Them. p. 1. q. 33  that Aliud est habere essentiam Divinam a seipso, aliud habere essentiam Divinam a seipsa existentem; 
How Christ is God of himself.  It is one thing to have his divine Essence from himself, and another thing to have his Divine Essence existing of itself, to say that the person of the son, hath his divine Essence, that is his personal being from himself, we cannot, because it is from the Father, the Father communicating his whole Essence unto the son, and therefore we say that the son, Ratione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of his personal being, is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God of himself, but God of God, and Light of Light, (as the Nicen Council hath it) because the person of the son, existeth from the person of the Father, but to say that the son hath his divine essence existing of it self, is most cerrain; 
Idem ibid.  Quia remota relatione ad Patrem, sola restat essentia, que est a seipsa, for taking away the relation of the Son unto the Father, there remaineth but the Essence, which is of itself: And therefore we may say, that the Son, Quoad essentiam absolutam, in respect of his absolute Essence, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A God of himself, because the Essence of the son is the very same, that the Essence of the Father is, and so to this truth set down by Calvin, 
Bellar. de Chr●sto.  Bellarmine himself subscribeth.  
Thirdly, It remaineth that I show how for Dignity he is Coequal with his Father: 
That Christ is coequal to the Father, is proved.  And this point is as clear as the former, because in an Essence most simple, there cannot be so much as imagined, more or less, and therefore Fulgentius saith most excellently, that seeing Christ is from everlasting, because he is the eternal Wisdom and Power of God, 
Baruch 3.25.  seeing he is immeasurable, because he is great and hath no end, and seeing he is most high, as Zacharias showeth in his speech of John the Baptist, 
Luke 1.76.  That he should be called the Prophet of the most high, that is, of Christ, he must needs be in all respects equal unto his Father, Nam quid anterius sempiterno, quid majus immenso, quid superius altissimo? for what can be before him, that hath been before all things? what can be greater than that which is immeasurable? or what can be higher, then that which is highest? and so saint John saith, That the Jews sought the rather to kill him, because he did not only break the Sabbath, but said also, that God was his Father, 
Joh. 5.18.  making himself equal with God.  

How maliciously Heretic have denied the Godhead of Christ  Many Objections are made by Heretics, against the Co-eternity, Co-essentiallity; and Co-equal●ty of the son with his Father, but they are all so trivial, that they deserve no answer, and they are all deduced from those places, that are spoken of Christ, as he is a man, and misapplyed by them, to deny his Excellency, as he is a God. Yea such is the Perverseness of Heretics and Atheists that they will be wicked, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the higstest degree, by searching so far into the Nature of Christ, that at last they will deny him to be a God.  
And therefore, that we may be the better able to withstand their Heresies, and discover their fallacies, let us observe the words of Gregory Nazianzene, and Fulgentius, who doth most excellently show, how the properties of both his Natures concurred together, and might be easily discerned in him, from the very beginning of his days, to the last end of his being here on Earth. For,  
He is borne of his Mother, 
Luke 2.7.  and wrapped in swaddling clouts, as being a man, but a Star doth manifest him, and the wise men adore him, 
Matth. 2.11.  as being a God; He is laid in a Cratch, as he is a man, but he doth wonderfully work in Heaven, as he is a God, he suffereth himself to be carried in their arms, 
Ful. Ser. de Epiphan. Iste puer in praesept quidem parvulus collocatur, sed magnus in coelo mirabiliter operatur; permittit se manibus in terra portari, sed praecipit sibi caelestia familiari.  as he is a man, but he supporteth all things, and Commandeth all the Host of Heaven to do him service, as he is a God, he is 
* Mat. 3.16. Mar. 1.12. Joh. 4.6. Mat. 8.24.25.  baptised in Jordan, as being a man, but the Holy Ghost descends upon him from heaven as being a God; he is tempted of the Devil, as he is a man, but he overcomes and expels the Devils, as he is a God, he travels and is thirsty, he is hungry and is weary, as he is a man, but he refresheth the weary, he seedeth the hungry, and he giveth drink unto the thirsty, as he is a God: He sleeps in the ship, 
Mat. 8.26.  and his Disciples awake him, as he is a man, but he rebukes the winds, and stilleth the rage of the Seas, as he is a God; he is poor and needy, 
Mat. 8.20.  and hath not an house to put his head in, as he is a man, but he is rich and mighty, and cannot be contained in the heavens, as he is a God: He is sorrowful and sad, 
Mat. 36.38.39  he weeps, and he prays, as he is a man, but he heareth our Prayers, 
Joh. 14. Isa. 53.  and comforteth the sorrowful as he is a God; he is subject to infirmities, as he is a man, but he healeth all our infirmities, 
Math. 27.51.45.  as he is a God; he is whipped and crucified, as he is a man, but he renteth the veil of the Temple, and causeth the sun to hid his face for shame to see him crucified, as he is a God; he saith, Eloi, Eloi, 
Math. 27.46. Luke 23.43.  Lamasabachthani, My God, my God, why hast thou forsaken me? as he is a man, but he saith unto the Thief, This day shalt thou be with me in Paradise, as he is a God; 
Math. 27.50.60.  He yieldeth up the Ghost, and he dyeth, and is buried, and lieth in his Grave, as he is a man, but he overcometh Death, and destroyeth the Devils, and raiseth himself unto Life again, as he is a God, and being risen, 
Luke 24.15.31.51.  he appears unto his Disciples, and eats and talks with them as he is a man, but he vanisheth out of their sight, and ascendeth up unto heaven, as he is a God; and so now the Heavens do contain him, and he sitteth there on the right hand of God, as he is a man, but he sustaineth the Heavens, and rideth upon the same, 
Psal. 68.4.  as upon an horse, as he is a God.  
And so we see, that maugre all the spite of Hell, it is most apparent, that the person of Christ so subsisteth,  cum in homine Christo videtur veritas hominis, 
Fulg●nt. de persona Christi l. 2. ad Trasim.  in eodem Deo Christo cognoscatur paternae veritas Deitatis, as when we see the verity of the manhood in the man Christ Jesus, we must know and acknowledge the Eternal Deity in the same God Christ Jesus, because he is still a perfect God and a perfect man, and of these two Natures subsisting in one person inconfused.  
Moreover, We find in the sacred scriptures, many Names, Titles, and Attributes, answerable to the manifold effects of his Humanity, Power, Rule, and Divinity: For example.  
Jesus Christ is called Shiloh, Gen. 49.10. Immanuel, Isa. 7.14. Michael, Dan. 10.13. A Nazarite Mat. 2.23: A Prophet Deut. 18.15. A Priest Heb. 7.17. A King Zach. 9.9. A Saviour Joh. 4.42. A Mediator Heb. 9.15. A Physician Mat. 9.12 A Ransom 1 Tim. 2.6. A servant Isa. 42.1. Jesus Christ is called A Shepherd Heb. 13.20. A Samaritane Luk. 10.33. A sanctuary Isa. 8.14. A Reconciliator Rom. 3.25. A Foundation. Isa. 28.16. Wonderful Esa 9.6. Well-beloved Cant. 1.13. Righteousness Jer. 23.6. Redemption 1 Cor. 1.30. Salvation Luke 2.30. A Teacher Joh 3.2. A Way Joh. 14.6. A Vine Joh. 15.1. A spirit 1 Cor. 14.45. A Reaper Rev. 14.15. A Passeover 1. Cor. 5.7. A Master Mat. 10.24. A Justifier Rom. 3.26. A Husband 2 Cor. 11 2 A Fountain Cant. 4.15. A Feeder Mat 2 6 Sanctification 1 Cor. 1 30 A Deliverer Rom. 11 16 An Apostle Heb. 3 21 An Advocate 1 Joh. 2 1 Amen Rev. 3 14 God Joh. 1.1. Man Rom. 5 15 Flesh Joh. 1 14. David Jer. 30.9. Jesus Christ is called A Governor Mat. 2 6 Rabbi Joh. 6 25 Ointment Cant. 1 3 A forerunner Heb: 6 20 A Child Isa: 9 6 A Babe Luke 2 16 Wisdom 1 Cor: 1 30 Truth Joh: 14: 6: Life Joh: 14 6 Light Joh: 1 9 A just one Acts 3 14 A great one Isa: 19 20 The new man Ephes: 4 24 Gods son Mat: 2 15 The Beloved Cant: 5 6 Gods Messenger Mal: 3 1 Gods 

Elect  
Servant   Isa: 42 1 Gods beloved Mat: 12 18 A Bridegroom Mat: 9 15 A true Witness Rev: 3 14  
And he is called A Plant of Renown, Ezec. 34 29 A polished shaft Isa. 49.2. A Messiah the Prince Dan 9.25: A Golden Altar Rev. 8.3. A righteous servant Esa. 53 11 A green Tree Luke 23 31 A bright morning star Rev: 22 19 A faithful Witness Rev. 1 5 A wedding garment Mat. 22 12 A Well of Life Joh. 4 14 A stone to stumble at 1 Pet. 2.8 A Corner stone.  An Elect stone. 1 Pet. 2 6 A Precious stone.  A branch of the root of Jesse Isa. 11 1 An Angel of the Lord Zach. 1 12 An everlasting Father Isa. 9 6 The Ancient of days Dan. 7 2 The Captain of the Lord of Hosts Josh. 5 15 The Covenant of the people Isa. 42 6 Jesus Christ is called The generation of David Rev. 22 16 The Desire of all nations Hag. 2 7 The Door of the Sheep Joh. 10 7 The Bread of life Joh. 6 51 The Consolation of Israel. Luke 2 25 A ruler in Israel. Micah 5 2 The glory of Israel. Luke 2 32 The sceptre of Israel. Numb. 24 17 The finisher of our Faith Heb: 12 2 The end of the law, Rom. 10 4 The judge of quick and dead Acts 10 42 The Head of all power Col: 2 10 The Head of principality The Head of the church Ephes. 5 23 The Head of every man 1 Cor. 11 3 The horn of salvation Luke 1 69 The heir of the world Rom 4 13 The Elect of God Isa. 4 1 The Image of God Col. 1 15 The wisdom of God 1 Cor. 1 24 The Power of God Idem The lamb of God Joh. 4 10 The gift of God Joh. 1 29 The lion of Judah, Rev. 5 5 The light of the Gentiles Isa. 49 6 The Prince of 

King's  
Life  
Peace   Rev. 1 5 Acts 3 15 Isa. 9 6 A purger of sins Heb. 1 3 A quickening spirit 1 Cor. 15 45 A merciful High Priest Heb. 2 17 A faithful High Priest  A holy High Priest Idem A harmless High Priest  An undefiled High Priest Heb. 7 26 The star of Jacob Numb: 24.17 A Minister of 

The sanctuary  
The Tabernacle.  
Circumcision   Heb: 8 2  Rom: 15 8 The second Adam, 1 Cor: 15 45 A Beloved Son Mat: 3 17 A Dear Son Col. 1 13 The first born Son Mat: 1 25 And he is called A Messenger of the Covenant Mal. 3.1. Eternal life 1 Joh. 1.2. One Lord Zech. 14.9 Captain of Salvation Heb. 2.10. King of 

Israel  
Saints  
The Jews  
King's  
Glory   Joh. 1.49 Rev. 15.3 Mat. 27.37. Rev. 19.16. Psal. 24.10. children's Bread Mat. 15 26. Lord of 

Quick and dead  
Hosts  
Lords  
The Sabbath   Rom. 14.9. Jsa. 44.6. Rev. 19.16. Luke 6 5 The light of men Joh. 1 4 Resurrection of the Dead Joh. 11 25 The Son of 

Abraham David  
Joseph  
God  
Man  
A Virgin  
Righteousness   Mat. 11 Joh 1 45 Luke 1 35 Mat. 12 8 Isa. 7.14 Mal. 4 2 And he is called Anointed of the Lord Psal. 2 2 Spiritual 

Meat  
Drink  
Rock   1 Cor. 10 3 4 The seed of the woman Gen. 3 15 Author of 

Peace  
Faith  
Salvation   1 Cor. 14 33 Heb. 12 2 Heb. 5 9 An innocent man Luke 23 14 A Curse for man. Gal. 3 13 Sin for man. 2 Cor. 5 21 The Son of the most High Luke 1 32 Lord of Glory 1 Cor. 2 8 Branch of righteousness, etc. Jer. 33.14. Jesus Christ is compared unto A stone cut out of the Mountain Dan. 2 45 A Roe and Hart Cant. 2 9 A brazen serpent Num. 21 9 A worm Psal. 22.6. A Thief Rev. 3 3 An apple tree Cant. 2.3. A cluster of Camphire Cant. 1 14 A goat Leu. 16 22 A lily Cant. 2 2. A laddar Gen. 28 12 Jesus Christ is compared unto A snare Isa: 8 14 A Net Idem Melchisedek Heb: 7 3 Moses Acts 3 22 Solomon Cant. 3 11 Tirzah Can: 6 4 Jerusalem Idem The Paschall lamb Exod. 12 Rain and showers Psal: 72 6 The Mercy seat Exod: 25 17 Lightning Mat: 24 27 Fuller's soap Mal: 3 2 Purging fire Idem A Hen Mat. 23 37 A Carcase Mat. 24 28 A bundle of myrrh Cun-. 1 13 A lamb with out spot 1 Pet: 1 19 A lamb undefiled Idem An Army with Banners Cant. 6 4 And he may be called Our 

Eye  
Mouth  
Hand    Because by him we 

see  
speak  
to  
offer  
unto   the Father John 14 6  
True it is, 
All the things of this world without Christ, will avail us nothing.  that as the Bird cannot fly without her wings, nor the body move without the Soul, so no more can any man do any thing that is good and acceptable unto God, without the help of Jesus Christ; for, all our Knowledge is but heathenish science, able to make us proud, not to make us happy, if he be not Objectum adaequatum, the chiefest, yea, and the sole object of the same; all our Faith in God is but ungrounded confidence, if it be not grounded upon Jesus Christ; all our righteousness is but as Pollutio Panni, menstruous clouts, 
1 Joh. 1 2.  if it be not washed in his blood; and all our patience, temperance, chastity, and all other virtues, that either Nature planted, or education effected in us, are but splendida peccata, glistering guilded sins, unacceptable unto God, and unprofitable unto ourselves, if they be not guided by the grace, and directed to the glory of Jesus Christ, who is indeed the most perfect pattern of all virtue.  
And as there is no way for us to find true virtue but only in him which is virtue itself, 
The knowledge of, Christ the only means to suppress all vices  so there is nothing in the world, that is so available to suppress all Vice, as is the true knowledge of Jesus Christ; Nam haec irae impetum cohibet, superbia tumorem sedat, For this will refrain the violence of anger, when they consider how he suffered all violence and villainies, 
Isa. 53.7.  and yet as a sheep before his shearer was dumb, so opened he not his mouth; This will allay the swell of Pride, when they consider how he was the noblest of all creatures, and the fairest among the sons of men, and yet was he meek and lowly in heart, 
Psal. 45 2. Matth. 11.29.  this will heal the wounds of envy, it will stop the streams of Luxury, it will quench the flames of Lust, it will temper the thirst of covetousness, and it will keep thee from the itching desire of all filthiness, when we consider how much he loathed these, how free he was from these, and how earnestly he dissuaded us from all vices whatsoever.  

Ne spiritu mendacii & erro●is seducaris lucescat tibi veritas christus, & ne adversitatibus fatigeris, comfortet te virtus Dei christus.  And therefore, Ne mundi gloria seu carnis voluptatibus abducaris dulcescat tibi pro his sapientia Christus, lest thou shouldest be withdrawn from God, through the pompous vanities of this world, or the lustful and delightful pleasures of thine own flesh, let Christ, the true wisdom of God wax sweet unto thee, lest thou shouldest be seduced by the spirit of lies and of errors, let Christ the true light shine unto thee, and lest thou shouldest be wearied and wax faint under the burden of adversities, let Christ the power of God refresh thee, because whatsoever we do want, he alone is alsufficient to supply our need. For if thou art sick with sin, and thy soul wounded, or poisoned unto death, and wouldst be healed, Christ is thy best and alone Physician, only he, and no one but he can cure thee, if thy soul doth hunger and thirst after Righteousness, and wouldst be satisfied, he is the bread of Life; 
Joh. 6.35. Chap. 7.38.  and the Fountain of living waters; if thou art as naked of all goodness, as thou wert of all clothing, when thou camest out of they Mother's womb, and wouldst be adorned with the best robes of virtue, Christ is the Garment of Righteousness; 
Rom. 13.14.  or whatsoever thou wantest, and wouldst have, thou mayst fully and freely have the same from him; yea, if thou be simple, he is thy wisdom, if thou be sinful, 
1 Cor. 1 30.  he is thy Righteousness, if thou wouldst be holy, he is thy sanctification; if thou be'st the slave of hell, and held captive by the Devil, he is thy redemption, and thy redeemer that hath led captivity captive, 
Ephes. 4.8.  and to comprehend all in a word, This Jesus is All in All;  qui omnia propter Christum dimittit, unum inveniat pro omnibus Christum; That he which forsaketh All for Christ his sake, might find all in Christ, and Christ instead of all, far better than all unto his soul; that so he might joyfully sing with the Psalmist, The Lord is my portion, 
Psal. 23.1.  and I have a goodly heritage, the Lord is my shepherd, and therefore I can want nothing; yea as all the accessions and accumulations of all worldly things, can add nothing unto the felicity of a Christian, so all the defects or wants of the same things, can detract nothing from the happiness of him, that hath Jesus Christ, Vita ab errore, gratia a peccato, & mors a morte liberabit; for his life will preserve thee from error, if thou wilt follow it, his grace will free thee from sin, if thou wilt receive it; and his death will deliver thee from eternal death, if thou wilt believe in it. So that he is truly called the way, without wand'ring in our Peregrination, whereby our paths are directed; Truth without shadowing in our deliberation, whereby our Errors are corrected, and Life without ending in our remuneration, whereby our mortality is eternised.  
In that he is 

Our Righteousness to justify us. 
Ephes. 1.7 Rom. 3.24 Col. 1.20 1 Pet. 1.2. Heb. 10 9 Col 2.13. 1 Thes. 1.10.   
Our Wisdom to teach us.  
Our Reconciliation to reconcile us.  
Our Holiness to sanctify us.  
Our Redemption to free us.  
Our Reward to glorify us.   So that by him our sins are discharged, we cleared, the debt paid, the score is crossed, the creditor satisfied, and the debtor acquitted. In that his condemnation is our Absolution, and Passion our payment, his death is our life, & blood our purgation, his sacrifice is our satisfaction and curse our blessing, his Grave is our mortification, and Ascention our Glorification. Thus much by way of digression, therefore now to come back to the foregoing subject of our discourse, namely the Deity of Jesus Christ, If all the testimonies of the forenamed Jews & Gentiles, of all the Evangelists, Apostles, Fathers, Martyrs, and of all the holy men of God, be not sufficient to prove Jesus the son of Mary, 
That God himself testified Christ to be his son.  to be the Eternal son of God. We find God himself the creator of Heaven and Earth, testifying the same; for though the testimony of John was sufficient, to satisfy any man, because he was a burning and a shining Light, 
Joh. 5.35  in whom the Jews themselves were willing to rejoice for a season, as our Saviour witnesseth, yet Christ needed not to receive testimony from man, 
Joh. 5.36.  because he had a greater Witness than that of John, even the Father himself which sent him, he bare witness of him, and with an audible voice he proclaimed the same twice from Heaven, 
Mat. 3.13.17.  saying, first at the river Jordan, and then on Mount Thabor, 
Matth 17.5.  That he was his beloved Son, in whom he was well pleased: So that these are sufficient witnesses, Quia dicta Jehovae dicta pura; Because the words of the Lord are pure words, as the Psalmist saith. And lastly, 
That Christ appeared divers times before his incarnation.  Christ himself confirms this truth unto us, by those manifold apparitions that he made before his incarnation: For it is most certain, that he appeared and conferred with the Fathers, in the visible form and shape of man; Et praestantissimi theologorum dicunt quotiescunque Deus immortalis hominibus apparuit, 
Petrus Cunaeus de re pub. Heb. l. 3. c. 3. p. 406.  apparuisse personam secundam, id est, filium; quod sane ab illis recte existimatum est, saith Cunaeus: the most excellent Divines do say, That whensoever the immortal God hath appeared unto mortal man, it was the second person of the Trinity, that is, the son of God, Christ Jesus, that did appear, which in truth is most rightly said of them, in the judgement of that learned man, and therefore it is not improbable, nor to any men incredible, that he assumed upon him, the form and shape of man, when he created man, and so made him not only in his own Image, which he had as God, 
That Christ divers times assumed the form of a man, before he was made man.  that is, in holiness and true righteousness, but also like unto himself, in respect of that form and shape, which he then assumed, and which he intended to be made himself thereafter: And this may be collected out of Moses, where he saith, 
Gen. 3 8.  That Adam heard the voice of the Lord God walking in the Garden; For God, as he is a God, hath neither voice to speak, nor feet to walk, but assuming the form and shape of a man, he did both walk and talk with him, and in respect of this bodily presence of God, the man did specially seek to hid himself among the trees of the Garden, when he heard his voice and not before. But to Abraham it is apparent, that he appeared.  

Gen. 18.13.20. vers. 25.  First, In the Plain of Mamre, for Moses saith, not only that the Lord talked with Abraham, but he saith also, that Abraham calleth him, The Judge of all the world, which can be ascribed to none but Christ, which is the Judge of quick and dead.  
Secondly, It is the opinion of some, that he appeared unto Abraham in his return from the conquest of the four Kings, for though some of the ancient jews in their idle fancies have imagined him to be such a person, 
Illegitimus  as is much derogatory to the Majesty of so glorious a Priest, and such a superexcellent King, because he is only named by Moses, 
Hi●ron. in Epist. ad Evagrium. Petrus Cunaeus de repub. Heb. l. 3. c. 3. p. 396.  without any mention of his Descent, and saint Hierome, with divers others old and new writers, of good esteem in the Church of Christ, do reject the judgement of one, which in Saint Hieroms time did say, that Melchisedech, which met Abraham and blessed him, was the Son of God; and though some of our latest Divines have imagined him to be Sem the son of Noah; yet some learned men agree with him in Saint Hierome, 
That Melchisedeck was the son of God  whose name he doth not set down, and whose arguments to confirm his speech, he doth neither relate nor confute, that it is most probable unto them, and most agreeble to the Apostles mind, that he was none other then Jesus Christ, the Son of God.  
First, Because the Apostle saith, 
Heb. 7.7.  That he was greater than the Patriarch Abraham, who is said to be the Father of the Faithful, which Epithet, with the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do sufficiently show him to be, Divinioris cujusdam naturae, of a far more excellent and diviner nature than Abraham was.  
Secondly, Because the Apostle going to speak of this Melchisedeck, saith, 
Heb. 5.11.  That he had many things to say concerning him, which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hard to be explained, which certainly he would never have said, had he not understood this Melchisedech to have been some excellent and ineffable person.  
Thirdly, Because the Apostle saith not, whose death is not mentioned by Moses, for so he might be dead, though his death is not spoken of; but he saith, that David testifieth of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he liveth, to show the difference betwixt this Priest, and those levitical Priests which died; yea they say he can be none other than Christ, because he was of an endless life, or else the similitude doth not hold that Christ was of an endless life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the likeness of Melchisedech. 
Heb. 7.3.   
Fourthly, Because he saith, That this Melchisedech was like unto the son of God, even as Nabuchadnezzar saith, 
Dan. 3.25.  That the fourth man, which walked with the three children in the fiery furnace, was like unto the son of God, so here the Apostle saying, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like the son of God, meaneth that he assumed a body of the same likeness and habit, and countenance, as afterward he meant to unite personally unto himself.  
Fifthly, 
Heb. 7.2.  Because Abraham did give unto him Tithe of all, as perceiving under that visible form and shape of man, an invisible Deity to subsist, to whom Tithe is only due, and everlastingly due, because he is an Everlasting Priest.  
Sixthly, Because all they, which do affirm this Melchisedech to be either, Shem or any other King of Salem, and a mortal man, Fateri coguntur ea omnia, quae de illo Apostolus dixit etiam Messiae convenire; are compelled to confess, that all those things which the Apostle speaks of Melchisedeck do very well agree with Christ And therefore they say, that this Melchisedeck was no mortal man, but the immortal son of God, which assuming this visible shape, did appear unto Abraham, and offered (as a Type of our blessed Sacrament of the Lords Supper) Bread and Wine unto him, after his victory over his enemies: And it may be that our Saviour had respect hereunto, when he said, 
Joh. 8.56.  that Abraham saw his day and rejoiced, that is, Not only with the eyes of faith, (as all the rest of the Patriarches and Prophets did) but also in a visible shape which he assumed like unto that, whereunto he was afterward to be united. But that man which wrestled with Jacob, was none other but the man Christ Jesus; for he himself said, 
Gen. 32.28.30  That Jacob should be called Israel, a wrestler and prevailer with God, and Jacob called the name of the place Peniel, because he had seen God Face to face; and so that man, which appeared unto Joshuah, 
Josh. 5.14.  and came as a Captain of the Host of the Lord, was none other then Jesus Christ, as Peter Martyr doth most excellently by many arguments confirm. Whereby you see Christ did heretofore assume unto himself humane forms, wherein he appeared unto the Fathers, to be as a Praeludium of his incarnation, which is the greatest benefit that ever man received from God, Quia in Creatione dedit te tibi Deus, Because in thy creation, he did but give thy being unto thee, but in his incarnation, he gave himself unto thee.  
Now if it be demanded how these things can stand together? that the Father of eternity should be borne in time? that the Son of man speaking upon Earth▪ should yet at the same instant be in Heaven? and that the mighty God should become a child, which is the weakest state of man himself? we must call to mind, that the first letter of his great name, 
Isa. 9.6.  is wonderful. When he appeared of old to Manaoh, his name was wonderful, and he did wondrously, Judg. 13.18.19. But that, and all the wonders that ever were, must give place to the great mystery of his incarnation; 
Greatness of this mystery.  Nam mysterium singulariter mirabile, & mirabilitor singular, for it is a mystery singularly wonderful, and wonderfully singular.  
So that neither the Creation of all things out of Nothing, which was the beginning of the Works of God (those six working days putting, as it were, an end to that long Sabbath that never had beginning: Wherein the Father, Son, and holy Ghost, 
Joh. 17.5. Prov. 8.30.  did infinitely glorify themselves and rejoice in the fruition one of another, without communicating the notice thereof unto any creature) nor the Resurrection from the dead, and the Restauration of all things, the last works that shall go before that everlasting Sabbath, (which shall have a beginning, but never shall have end) neither that first, I say, nor these last, though most admirable pieces of work, may be compared with this, wherein the Lord was pleased to show the highest pitch (if any thing may be said to be highest in that which is infinite and exempt from all measure and dimensions) of his Wisdom, Power, and Glory.  

Gal 4.4. Joh 1 3. Col ●. 16. Act● 3.21. 1 Kings 8.22.  A notable wonder indeed, and great beyond all comparison. That the Son of God should be made of a woman; even made of that woman which was made by himself. That her Womb then, and the Heavens now, should contain him whom the Heaven of Heavens cannot contain. That he who had both Father and Mother, whose Pedigree is upon Record even up unto Adam, who in the fullness of time was brought forth in Bethlehem, 
Mic. 5.2 Isa. 58.8.  and and when he had finished his course, was cut out of the land of the living at Jerusalem; should yet notwithstanding be in truth, that which his shadow Melchisedech, was only in the conceit of the men of his time, Without Father, without Mother, without Pedigree, 
Heb. 7.3.  having neither beginning of days nor end of life. 
Joh. 14.28.  That his Father should be greater than he, and yet he his Father's equal. That he is before Abraham was, and yet Abraham's birth preceded his, well nigh the space of two thousand years. And finally, That he who was David's son, should yet be David's Lord; 
Joh. 5.18. Phil. 2.6. Joh. 8.58. Matth. 22 42.43 etc.  a case which plunged the greatest Rabbis among the Pharisees; who had not yet learned this wisdom, nor known this knowledge of the holy. The untying of this knot, dependeth upon the right understanding of the wonderful conjunction of the Divine and humane Nature, in the unity of the person of our Redeemer, 
Col. 2.9.  In whom dwelleth all the fullness of the Godhead bodily, that is to say, by such a personal and real union, as doth inseparably, and everlastingly conjoin that infinite Godhead with his finite manhood, in the unity of the self same individual person, who is both perfect God, 
Luke 1.35. Pro. 8.22.23.25.  begotten of the substance of his Father, before all worlds; and perfect man, made of the substance of his Mother in the fullness of time: And the reason why he was borne of a woman, 
Amb. in Luc. 24.  (as Saint Ambrose saith) was Ne perpetui reatus apud viros opprobrium sustinerent mulieres, lest women should still suffer the Reproach of the perpetual guiltiness and blame in the sight of men, 
Why Christ was borne of a woman.  for their first transgression; for her yielding unto the Serpent, and the seducing of her Husband, made her and all her sex to be deservedly subject unto much Reproach: And therefore, though because the Mankind is more noble, Christ would be made a man; yet because Women should not be contemned, he was contented to be borne of a woman, 
Aug. count. Faust.  Et sic formam viri assumendo, & de famina nascendo utrumque sexum hoc modo honorandum indicavit, and so he did sufficiently honour both sexes, the men, by assuming the form of a man, and the women, by taking his flesh from a woman; that as a woman was the means to make him a sinner, so she might be the instrument to bring him a Saviour; but, Licet secundum conditionem naturae natus est ex faemina, 
Thom. p. 3. q. 31 art. 5.  tamen supra conditionem naturae natus est ex virgine, he would, beyond the condition of Nature, be borne of such a woman that was a Virgin; because it became not God to have any Mother, but a Maid; and it beseemed not a Maid to have any Son, but a God, 
Barrad. l. 7. c. 10.  saith Barradius: And so he was made of a Woman, of a Woman that was a Virgin, and of a Virgin without the help of man.  
But now, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joh. 1.14.  That we may truly understand this point, how Christ was made flesh, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used by our Evangelist, doth plainly show unto us (as both Saint chrysostom and Tolet do observe) Mirabilem ejus conceptionem, non virili virtute, sed divina potentia; eum esse conceptum, his wonderful Conception, that he was made, not by any virtue of man's seed, 
Two things to be considered for the understanding of Christ's conception. First, Of the manner how Christ was conceived,  but by the power of God's spirit, and therefore we must well consider,  
First, The manner of this wonderful and divine conception.  
Secondly, The matter, or substance from which he was framed.  
First, Touching the Agent, and the manner of the act, how this substance should be framed, and this Child should be conceived without the help of man, Saint Luke doth most plainly and fully declare unto us, saying, The Holy Ghost shall come upon thee, 
Luk 1.35.  & the Power of the highest shall overshadow thee, which words are not to be understood so, as if he were begotten, spermatic●s per concubitum, by any carnal effusion of seminal humour, as Jansenius seemeth to imagine, nor of the Essence or substance of the Holy Ghost, as some heretics have said, for so the Holy Ghost being God, should have begotten him, not man, but God; Quia omne generans generat sibi simile, because every begetter begets his like, and that which is borne of the Spirit is spirit, 
Joh. 3.6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but he was conceived by way of Manufacture, that is, by the handy work or operation, or by the virtue of the Holy Ghost, whereby the Virgin did conceive, as Justin Martyr saith, 
Just. Martyr Apol. 2 pro. Christianis. Aug. Ser. 3 de temp.  or else by the energetical command and ordination of the holy Ghost, as Saint Augustine saith, or by the Benediction and blessing of the holy Ghost, as Saint Basil saith, 
Basil. ser. de nativitate.  whereby that part of the Virgin's blood, or seed, whereof the body of Christ was to be framed, was so cleansed and sanctified, that in it there should be neither spot nor stain of original pollution, and then was so composed and framed, that it became a perfect Christ, and though the substance and parts of other men, in ordinary generation be framed successively by degrees; for the seminal humour, first becomes an Embryo, than a body inorganicall, then are the Liver, heart, and Brain fashioned and then the rest one after another perfected, and it is at least forty days, before the body of any Child in the womb be fully form; 
That Christ was conceived a perfect man in the first moment of his conception.  yet Christ in the very instant of his conception, Quoad perfectionem partium, non graduum, in respect of the perfection of all parts, was made a perfect man in body and Soul, void of sin, and full of Grace, and so in a moment, Totam naturam humanam uniendo formavit, & formando univit, he was perfectly framed, and instantly united unto this eternal Christ, because it is the property of the Holy Ghost, subito operari, to work instantly and perfectly.  
And therefore, When we consider how wonderfully and inexplicably Christ was made flesh, how a star gave light unto the Sun, a branch did bear the Vine, a Creature gave being unto the Creator, how the Mother was younger then what she bore, and a great deal lesser than what she contained, and how this Child was suddenly, perfectly, and holily made, without the help of man, we may well say with the Apostle, 
1 Tim. 3.16.  that great is the Mystery of Godliness, and we should say with Saint Augustine, Rem credo, modum non quaero, I do most faithfully believe the matter, but I will not curiously search into the manner of his Conception, 
Tertull. de resur. carnis.  Quia ratio facti est potentia facientis, ideo considerans, autorem, tollo dubitationem. Moreover, touching the end and final cause of this his extraord nary and miraculous Conception, it was, 
Christ was conceived of a Virgin, that he might be free from all sin.  That he might be pure and free from all Original sin, because it was requisite, that he which should save sinners, should be himself free from all sin. For this end his Mother was sanctified with the fullness of Grace, with overshadowing of the Holy Ghost, and with the Inhabitation of the son of God, and therefore Saint Bernard saith, That she was, 
Mariam non libido impregnavi● sed fides.  Sine pudore foecunda, sine gravamine gravida, & sine dolore puerpera: great with Child, without breach of Chastity, a Mother and yet a Maid, a woman, and yet escaping the Curse of all Women, for the Law had accursed them all; Virgins, 
Luke 1.25. G●n. 3.16.  because they were barren, and the married wives, because they should bear in sorrow, but the blessed Virgin escaped both: Quia virgo genuit & dolorem non sensit: for that she conceived without sin, and was delivered without pain, as Saint Augustine showeth by the example of the Sun, that shines through a Glass, and yet breaks it not, and of the fire that Moses saw in the bush, and yet consumed it not; but whether she felt any pains or not, I cannot tell; only this we may be sure of, that the greatness of her joy and gladness, to bring forth such a son, might well swallow up the greatest pain and grief, and as she conceived a Virgin, so she continued a Virgin, as all the most judicious writers have affirmed; for it is neither piety to speak, nor Reason to think, that Joseph being so just and so godly man as the holy Scriptures do testify of him, and being eighty years old when he was espoused unto Mary, 
That the blessed Virgin continued a Virgin.  (as Epiphanius saith) should have any desire to know her, whom he knew did bear his Saviour, or that she especially should yield to the desire of any man, after she had conceived, and brought forth a God.  

2. Of the matter whence Christ his flesh was composed Rom. 1.3.  Secondly, Touching the matter from which the flesh of Christ was form, Saint Paul saith, he was made of a woman, that is, of the flesh and blood, and substance of his Mother; and so he saith, That he was made of the Seed of David, 
Heb. 4.15.  and therefore it must needs follow, that he was made in all things like unto his brethren, sin only excepted, for the seed of the parents is the first matter and substance whereof the man is made: And if it be true what Aristotle, and the Philosophers do affirm, 
That we take the substance of our flesh from our mothers.  that Semen patris in substantiam faetus non cadit, sed ad menstruum mulieris se habet tanquam artifex ad artificium, the seed of the man doth not fall into the substance of the Child, but doth so dispose the seed of the woman, as a workman frameth and disposeth his work, to make the same into the form of man (as this is most probable to be true, although Galenus and most Physicians say the contrary) then have we no reason at all to think that he took not all the whole nature because he had another Worker to dispose and to frame the same substance into the form of man, yea, seeing he had a far more excellent Agent to work the same, than any seed of man can be, and because the effect is ever better, 
Ibi potior effectus, ubi nobilior est causa.  where the cause is more excellent, Reason itself showeth, that we have no reason to think that he was defective in any thing, that pertained to the perfection of humane Nature, or of the natural properties of the same: And therefore, seeing he was made of a woman, as all other men be, differing only in the manner of his conception, or in the Agent and worker of his Substance, it is most apparent that he assumed all our humane nature, 
What Christ assumed.  because the whole nature of man, that is, both body and Soul was to be redeemed; for that both body and Soul were captivated unto satan: but the son of man came to seek and to save that which was lost, 
Mat. 18.11.  therefore he must consist both of body and soul, for seeing the Divine pity was content to deliver all, it behoved the Divine Majesty to assume all, 
Fulgent. l. 1. de mysterio redemp. ad Trasim. That Christ had a true humane body. Gen 3.15.22.18. Luke 24.39.  saith Fulgentius, and more particularly, that he had a true and perfect humane body, it may be easily proved, for when the Apostles thought that they had seen a Phantasm, or a spirit, he said unto them, handle me and see, because a spirit hath not flesh and bones as you see me have: Besides, it may be proved by the uniform consent of all Orthodox antiquity, as the great Council of Chalcedon, that had in it 630 Bishops, the Council of Lateran, the Council of Toledo, Fulgentius in his second book, 
Basil. in. l. de hum. Christi gener. Aug. de Trin. l. 13 c. 18. Beda in 11 Luc. l 4. c. 48.  De persona Christi, Saint Basil, Saint Augustine, Tertullian in his book De carne Christi, venerable Bede, and divers others, whose pithy say and unanswerable arguments to prove this point, I could here allege: But above all, the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Gal. 4.4.  used by Saint Paul, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Evangelist, which signify to take our nature upon him, and to be made flesh, if they be well and truly understood, do make it most apparently plain, that the Son of God took unto himself personally the true nature of man and the very substance of his Mother, 
Luke 1.31.42. Heb. 2.14.  for the Apostle doth not say, factus de muliere, sed factus ex muliere, made in a woman, but made of a woman, 
Gorrham super Galat.  (as Nicolaus de Gorrham well observeth) and therefore though Christ had his Principium formale, his formal beginning from the Holy Ghost, yet it is most certain, that he had his Principium materiale, his whole matter and substance from the body of his mother: And as he had a true humane body, so he had a perfect reasonable Soul; 
That Christ had a true reasonable soul. Mat. 26 38. Luke 23.46.  for the testimonies of the Scriptures are most plain herein; As my Soul is heavy unto death, and again, Father into thy hands I commend my spirit: Also the whole School of Divinity, did ever teach the same truth; for Nazianzen saith, Quod non assumpsit, non salvabit, either he had a soul, or he will not save a soul, and Saint Augustine saith, 
Totum suscepit ut totum liberaret verbum. Aug. de tempore. Ser. 145.  Christ took all upon him, that is, both body and soul, that he might save them both. And so you see, that Christ had not Ideam humanae naturae, An imaginary pattern of humane nature, (as some in these our days would have it) but the whole nature of man, In uno individuo, consisting both of body and soul.  

That Christ was subject to all our humane frailties which are without sin.  Moreover, As Christ had all the parts of a true and perfect man, so he had all the propertyes that do concern man's nature, or do belong either to the soul or to the body of man, as length, breadth, thickness, understanding, will, affection, etc. And all other infirmities that we have, sin only excepted. 
Why he undertook our infirmities. Ambros. in Luc l. 10. c. 22.  And it was requisite (saith Saint Ambrose)  infirmitates nostras susciperet, That he should take upon him our infirmities.  
First, To demonstrate the truth of his assumed humanity.  
Secondly, To strengthen, and underprop the weakness of our declining Faith; and yet here we must distinguish and understand, that those infirmities which are not sinful, are either Personal or natural. Those that are Personal, we say not, 
That Christ took no personal infirmities upon him.  that he took; for though many of us be affected with maladies, enfeebled with infirmities, and disfigured with deformities, yet the body of Christ being framed by the Holy Ghost, of the purest Virgin blood, was proportioned in most equal Symmetry and correspondency of parts; and therefore he was speciosus forma prae filijs hominum, fairer than the sons of men, wholly pure, more pure than the body of Absalon, 
2 Sam. 14.25.  in whom there was no blemish, so Cassiodorus saith, Forma ejus lactei coloris de core illuxit, 
Cassidor in Psa●. 45.  & insigni statura prae-eminuit; his body of the best composed stature, did excel all other men, 
Christ of a ravishing beauty.  and so Saint Hierom saith, that his countenance carried hidden and veiled in it a star like shining brightness, which being but a little revealed, it so ravished his Disciples hearts, that at the first sight thereof, 
Mat. 19.27. Joh. 18.6.  they left all and followed him, and it so astonished his enemies, that they stumbled and fell to the ground. But now those that are natural or common infirmities, 
That Christ took upon him all natural & common infirmities. Heb. 2.17.4.15. Damasc de fide Orthodoxa. l. 3. c. 20. Discipulus in ser. de temp.  we affirm that he had them in all things, like unto us, for we confess, saith Damascen, that Christ took all the natural passions of man, which are without sin; and Discipulus saith, that every man was subject unto twelve natural defects and infirmities, whereof (saith he) our Saviour Christ hath undergon ten of them, and hath suffered the same, 
Luke 22 43.  even as we do.  


First Cold,  
Secondly, Heat   Two infirmities incident to every man, and denied by no man to be in Christ.  

Mat. 21.18.  Thirdly, Hunger, as when he came to the figtree and would have eaten.  

Joh. 4.7. c. 19 28  Fourthly, Thirst, As when he asked Drink of the woman of Samaria.  
Fifthly, weariness, 
Joh. 4.6.  As when he sat by the well side to rest him.  
Sixthly, Weakness and pain, 
Mat. 27.32. Joh. 19.17.  as when he was not able to bear his cross any further.  
Seventhly, Heaviness and sorrow; 
Mat. 26 38. Luke 16 41.  as when his soul was heavy unto death.  
Eighthly, Shamefastness, 
Mar. 6.6.  and admiration, as when he marvelled at the infidelity of the Jews.  
Ninthly, Fear, 
Heb. 5.7.  as when his Father heard him in that which he feared.  
Tenthly, Anger, 
Mat. 21.12.  as when he drove the Buyers and sellers out of the Temple.  
These are the ten infirmities which Discipulus saith, were in our saviour Christ.  
The other two which he denyeth to be in him, are sin and ignorance. For the first, that is sin, we all know and are sure, that he had none; but for the second, we must distinguish and understand that there is first, Ignorantia pravae dispositionis, 
That there is a two fold ignorance.  An ignorance of a wicked disposition, as when men know not, or will not know, the things that they ought or might, and this we say was not in Christ. Secondly, Ignorantia merae privationis, an ignorance of mere privation, Et ignorantia negativa, seu nescientia plurimorum, and a negative ignorance, or the not knowing of many things, which are not of absolute necessity to be known, and this ignorance we say was in our Saviour Christ, according to his humanity.  

Ignatius in Ep. 2 ad Trallian.  First, Because Adam in the state of his innocency was ignorant of many things that God did know, and he knew not, that he should be seduced by the Serpent.  

That Christ was ignorant of some things Damasc: l 3 Nazian. l 2 defil. Amandus' Polanus in Sym pho: catholica Thesi 7 c: 9  Secondly, Because he did increase in wisdom and knowledge; that is, in his acquisite and experimental wisdom, and not in his infused or divine, for he had that perfect from the very first moment of his conception, and therefore by his acquisite and experimental wisdom, he learned some things that he knew not before; so that in this respect we may lawfully say, That Christ was ignorant of many things in his youth, which afterwards he learned in his age.  
Thirdly, 
Mat. 21 19 Mark 13 32  Because he knew not that there were no figs on the figtree, until he went and saw there was none, and he knew not the hour and the day of Judgement.  
And yet we say, that although the man Christ Jesus knew not these things, Ex natura humanitatis, 
Scotus in sent: dist. 14 q 1 & 4.  by the manhood; yet he did know them in natura humanitatis, in the manhood, because he was hypostatically united unto that eternal son of God, which made, and seethe, and knoweth all things: And so you see, that as Christ assumed our Nature, 
Christ assumed our imperfections.  so he assumed our natural imperfections, that are void of sin.  
But here we must observe that he assumed them all (as Saint Augustine saith) not by any imposed necessity, 
Non miseranda necessitate, sed miserante voluntate.  but by a voluntary assuming of them to deliver us from them, when as no Law could have compelled him to undergo them.  
So that from hence we may clearly see, this son of God was not made flesh, to dignify or to better himself, for if it had been so, than he would never have assumed all our humane frailties: Besides, He was before his incarnation (as I have showed) a God in the best and highest degree, from everlasting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a God of himself, 
How greatly God loved us, that he would be made man for our good.  coessential and coequal unto his Father: What therefore should he merit, or wherein could he be dignified by his incarnation, more than he was before, Gloria ejus augeri non potuit, nothing could be added unto his Glory, or if it could, his love to us could not be so great, 
A love like himself incomprehensible.  for than it might be said, he did it not only for our sake, but also for his own, that himself might thereby be the more dignified and exalted, but seeing he was so high before, that he could not be higher, so great that he could not be greater, and so good that he could not be better, it is most certainly apparent, that he descended from the height of his dignity, unto the very depth of humility, to be made flesh, only for our sake: And as Hugo saith, 
Hugo in l. de Sacrament.  Nulla causa veniendi fuit nisi peccatores salvos facere, Tolle morbos, tolle vulnera, & nulla est causa medicinae, there was no cause that he should come to us, but to save us, for where there are no wounds, where there are no Diseases, there is no need of Medicines, there is no use of Plasters, because the whole need not the Physician; 
Non eum de coelo ad terram merita nostra, sed peccata nostra traxerunt. Aug in Joh. & gloss. in 1 Tim. 1.  which may serve to show, it was not our Goodness, but our wickedness, our grievous sins that brought down Jesus Christ out of heaven, the place of eternal happiness; so that from hence also we may see, his rare and singular humility, in that he being the eternal Son of God, and the head of all Principality and Power, 
How Christ humbled himself.  that could have commanded all the Angels, and by his stretched out Arm, without the assumption of our Weakness, have made all his enemies his footstool, was notwithstanding contented, Exinanire seipsum, 
The greatest sign of Christ his love.  to empty and dis-robe himself, as it were of all his royal dignities and divine Riches, and to clothe himself with our humane Nakedness only for our sake, to free us from under the tyrannical Bondage of the Devil: And therefore we may well say, that greater love than this cannot be, that he which is the highest, chiefest, 
Joh. 15.13.  everlasting God, should descend and be made the son of man, that we through him might be made the sons of the immortal God, for by his incarnation Naturam humanam nobilitavit, he hath so ennobled our humane nature (as Saint Augustine saith) that we which were worms and no men, 
2 Pet: 1 4  are now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, partakers of the divine nature: So that now our nature being repaired, it is exalted far above the dignity of its first original, 
That we attain to a far better state in Christ (by his incarnation) than we lost in Adam. Bernard, ser: 1 1 de Epiphan:  and it hath obtained to a far better state in Christ, than it had, and lost in Adam; because Adam was but in the Image of God, but we are joined and made one with God, as Saint Bernard saith. And therefore Faelix culpa, quae talem meruit redemptorem, happy was that fault (as it happened unto us) which brought forth such a Saviour, to be made partaker of our flesh, that we might be Partakers of his Spirit, as Saint Gregory speaketh.  
But now it will be here demanded, (as Saint Augustine saith) Quare non potuit Dei sapientia aliter homines liberare? 
Why God decreed the incarnation of his son, for the salvation of man.  etc. Why could not the Wisdom of God devise, and the Power of God effect some other way to deliver and save sinful men, then by sending his son to be made man, to be borne of a woman, and to suffer such shameful things of shameless sinners? to this saint Bernard frameth this witty answer, That as in the creation of man, God did as it were consult with his wisdom, how to make him, when he said, 
Gen. 1.26.  Let us make man in our image, so after the transgression of man, there was (as it were) a consultation in heaven what should become of man; for Truth and Justice stood up against him and said, that man had sinned, 
Cap. 2.27.  and therefore man must die, but Mercy and Peace risen up for man, and said, 
Quo quisque est major, magis est placabilis ira:  Regia (crede nobis) res est succurrere lapsis, it is a royal thing to relieve the distressed, and the greater any one is, the more placable and gentle he should be, and that God himself had said, he was the God of Peace, and the Father of mercies, and therefore they concluded, that although man had sinned, yet man must be pardoned or else abandoned, therefore the wisdom of God became an umpire, and devised this way to reconcile them, that as one man had sinned, and thereby destroyed all men, so Vnus homo nobis patiendo restituet rem, 
Bosquier. de pass Dom: ser 13. p. 793.  one righteous man should suffer for all men, and so Justice should be satisfied; and then all that believed in that man, should be pardoned, and so mercy should be showed: then, all thus contented, God looked down from heaven upon the children of men, to see if there were any that would understand and seek after God, 
Psal. 14.2.3.  but they were all corrupted; and therefore the Wisdom of God, that had found out this way, was contented to perform this work himself and to be made man, that mercy might be extended, and to suffer death for man, that Justice might be satisfied: and so in him mercy and truth met together, 
Psal. 85.10.  righteousness and peace kissed each other.  

Aug. de Trinit. l. 13. c. 10. Gregor. Moral. l. 20. c. 26.  But Saint Augustine and Saint Gregory do more solidly answer, saying, Omnia Deus poterat si voluisset, That in regard of his Wisdom, God could have devised another way, and in respect of his Power, he could have performed the salvation of man, without the incarnation of his son, but if he had done it otherwise, it would, no doubt, have likewise displeased our foolishness; for God appeared visibly (saith Saint Augustine) that he might prepare us to invisible things, 
How hard it is for the wisdom of God to please foolish men.  and therein he displeased the covetous man, because he brought not a body of Gold; he displeased the lascivious, because he was borne of a woman; he displeased the Jews, because he came so poor; and he displeased the wise men of this world, because he erecteth his Kingdom by the foolishness of Preaching; and so he should have displeased man, what other way soever he had invented for to save him. And therefore, 
Aug. de Annunt. Dom. ser. 3.  Sic voluit ruinam vasis fragilis reformare, ut nec peccatum hominis dimitteret impunitum, quia justus erat, nec insanabile, quia misericors; so God would repair the ruin of frail and fickle man, that neither the sin of man should escape unpunished, because God is just, nor yet miserable man remain uncured, because he is merciful; and although he could otherwise have saved man, Quantum ad potentiam medici, in respect of the power and skill of the Physician, yet he saw there was no fit way to do it, Quantum ad medicinam aegroti, & quantum ad Justitiam Dei, in regard of the state of the Patient, to free him from sin, and to satisfy the Justice of God, for it behoved the Mediator between God and man, 
Ne in utroque deo similis longe esset ab homine, aut in utroque homini similis long, esset a Deo  to have something like unto God, and to have something like unto man, lest that in all things being like unto man, he might be so too far from God, or being in all things like unto God, he might be so too far from man, and therefore Christ betwixt sinful mortal men, and the just immortal God, did appear a mortal man with men, and a just God with God; and so the mediator betwixt God and men, 
1 Tim. 2.5.  was God and man Christ Jesus.  

That in Christ there are two distinct natures. Rom. 14.19.  The distinction of these two natures, the Deity and the humanity of our Saviour Christ is most excellently showed by saint Paul, where he saith that Christ was made man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the flesh, and declared mightily to be the son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the Spirit of Sanctification, for that according to his humane nature only he was made of the seed of David, which according to his Divine nature was declared still to be the eternal Son of God, so that here saint Paul showeth two Natures to be in Christ, that is, his divine and his humane Nature, still remaining entire after his incarnation; because as he was made only of the seed of David, in respect of his manhood, (for that his Godhead was not made of the seed of David) so was he declared only to be the Son of God, in respect of his Godhead, for that his Manhood was not the omnipotent and the eternal son of God.  
This truth of the two natures of Christ, 
Two natures in Christ proved.  may be confirmed by most apparent and unanswerable arguments, for the Jews said, 
Joh. 5.18.  that he did not only break the Sabbath, but also said, that God was his Father, making himself equal with God; And Christ himself said, 
Joh. 10.30.  I and my Father are one, and therefore the Pharisees did rightly collect, that Christ by these words had affirmed himself to be a God, and yet he saith, 
Joh. 14.28.  My Father is greater than I, but it cannot possibly be, that Christ according to the same Nature, should be equal, nay one with the Father, and yet inferior to the Father, and therefore it must needs follow, that he hath one nature, according to which he is equal to his Father, and another nature, in respect whereof he is inferior to him.  

Joh. 8 58.  Besides, our Saviour saith, Before Abraham was, I am; and yet saint Luke saith, 
Luke 2.7.  He was born in the days of Augustus Caesar, but it cannot be that Idem secundum idem, the same one, in the same respect, should be before Abraham, and after Abraham: And therefore he must needs have two natures in him, according to one whereof, he was before Abraham, and according to the other he was after him.  
And further, we find the same confessed by all Antiquity; 
All orthodox Antiquity confessed two natures to be in Christ. Vigil l 2. cont. Eutych. Philip. 2. mirum est, etc.  for Vigilius writing upon those words of the Apostle, Who being in the form of God, took upon him the form of a servant, saith, It is a wonder to think, why some are afraid to say, that Christ had two Natures, when as the Apostle saith, that he had two forms; and the great ecumenical Council of Chalcedon, left this confession unto all potesterity; 
Concil. Calced. Act. 5. in Symb. fidei.  Confitemur in novissimis diebus, filium Dei unigenitum in duabus naturis inconfuse, immutabiliter, indivise, inseparabiliter agnoscendum, nunquam sublata differentia propter unionem; We confess, that the only begotten son of god, which came in the last days to be incarnate, is now to be acknowledged, to be, & to subsist of two natures, (that is, Divine & humane) inconfusedly, immutably, inseparably, and undividedly united together, and that the differences or disjunction of these natures is never to be abolished and taken away, by reason of the union of the same.  
And here we must observe, 
That the two natures do make but one person in our Lord and Saviour Jesus Christ.  that although this eternal son of God, was so made flesh, that is, a perfect man, of the seed of David, as that still each nature remaineth entire and inconfused; yet we must not imagine that he is therefore two sons or two persons (as Nestorius thought) but that he is one only person, consisting of both these natures: so that he in whom the fullness of manhood dwelleth is not one, and he in whom the fullness of the Godhead another; but he in whom the fullness of both those two dwelleth, is one and the self same Christ, that is, one Christ, one person; and here we must consider, that the divine Nature did not assume an humane person, but the divine person did assume an humane nature: The son of God assuming into the unity of his person, that which before he was not; and yet without change, (for so must God still be) remaining that which he was: And so Gregory Nazianzen saith, 
Permansit quod erat, & assumpsit quod non erat. Nazian. Orat. 3▪ de Theolog.  He remained what he was, and he assumed what he was not, because Christ was made flesh, Non deposita, sed seposita Majestate, not by cancelling or laying away, but as it were, by concealing and laying aside for a time, the most glorious appearance of his divine Majesty, 
Emyssen. hom. 2 de nativiatte.  as Eusebius Emyssenus doth most excellently declare, and the Poet as wittily, saying, 
That which he was, he is, yet once was not  
That which he is; a nature he hath got  

Fitz. Jeffrey p. 17.  More than he had; and yet he still retains  
That which he had; and having both remains  
But one: and though he took one nature more,  
Yet is he but one person, as before.   
This truth of the union of these two natures may be confirmed by the holy scriptures, 
The unity of Christ his person most clearly proved from Scriptures.  for when Christ asked his Apostles, Whom do men say that I, the son of man, am, Saint Peter answered, that he was Christ, the son of the living God; therefore he is but one person, because Saint Peter confesseth the son of man to be the son of the living God: 
Mat. 16.13.16  And the Angel said unto the Virgin, 
Luke 1.35.  That holy thing which shall be borne of thee, shall be called the son of God; therefore he is but one person, because he which was born of the Virgin, was and is none other, but he that is truly called, 
Joh 20.31.  and is the true son of God; and Saint Paul speaking of Christ, as he was the eternal son of God. 
Rom. 1.8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in respect of his Godhead, and as he was the Son of David, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in respect of his manhood, yet doth he not say of his sons as of two, 
1 Joh. 1 1. c: 2. v. 22. Chap. 3. v. 16. Chap. 4 v 3.  but of his son made and declared to be his son, to show unto us, That as before his making, so now after his making, he is still but one son, one person, of the two distinct natures subsisting: And this is confessed by all antiquity; 
All our Creeds and all antiquity confesseth the same truth, touching the unity of Christ his person.  for in the Apostles Creed, we say, that we believe in Jesus Christ his only son our Lord, which was conceived of the Holy Ghost, and borne of the Virgin Mary, and therefore he is but one person, because he which is said to be the only son of God, is said also to be born of the Virgin Mary; and in the Creed of Athanasius, it is said, That although Christ be both God and man, yet he is no more twain but one Christ; and that not by confounding of the substances, but by the unity of person, that is, by the uniting of both natures into one person.  

Concil. Calced. Concil. Nicen. Si quis non confitetur carnisecundum subsistentiam unitum Dei Patris verbum anathema sit.  Also the third Council of Ephesus, the Council of Lateran, and all the ancient Orthodox Fathers, as Justin Martyr, Irenaeus, Saint Basil, saint Nazianzen, saint Damascen, saint Hillary, saint Ambrose, saint Hierome, saint Augustine, and the rest of them, have most truly and learnedly confessed this truth; that although Christ hath two natures, yet do these two make but one person, one son of God, one Saviour of men.  
So that this we may safely say, and must firmly hold, that as the distinction of the Persons in the Holy Trinity, hindereth not the unity of the nature of the Godhead, although every person entirely holdeth his own incommunicable property, so neither doth the distinction of the two Natures in our Mediator any way cross the unity of his person, although each nature remaineth entire in itself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and retaineth the properties agreeing thereunto, without any conversion, composition, commixion, or confusion.  
Now for the clearer understanding of this point, we say that the understanding of these two natures, is, 

1. Inconvertible  
2. Indivisible  
3. Inconfused  
4. Inseparable  
5. Substantial  
6. Ineffable.    
Frst, Inconvertible, 
1 Inconvertible.  Because neither the di●ine Nature is turned into the humanity, ●●r the humanity into the Deity.  
Secondly, Indivisible, 
2. Indivisible.  Because the natures are so united into one person, that they can never be separated, unless we divide the person of Christ, which is most heretical.  

3. Inconfused.  Thirdly, Inconfused, Because the natures remain still entire, without confounding either their Essence, or their properties, or their wills, or any other operations whatsoever; therefore we do affirm, that in Christ there are two Natures, 
How the properties of each nature do remain entire and inconfused to each nature.  two Wills, two Natural proprieties, & operations, entire and unmixed, that we may not confound them with Eutyches; for sigh the natures are neither confused nor transfused each into other, the properties also must needs remain entire to either nature, and as a man hath his soul and body both united and inconfused, Ita multo magis Christus habens divinitatem cum corpore, habet utraque permanentia, & non confusa, so much more Christ having his divinity united with our flesh, hath them both remaining entire and inconfused, for that rule can never be disproved, Confundens proprietates essentiales, confundit naturas, confound the natural or essential properties of any things, and you take away the nature of the things: And therefore in that one and selfsame subsistence of Christ, there must needs be a divine and a 
Jo●. 10.17.  humane nature, a divine and a humane wisdom, a divine and a humane will, and so of all other properties of each nature, they must be as well inconfused, as indivisible  
Fourthly, inseparable, 
4. Inseparable.  because the natures are so inseparably united, that the humane nature can never be separated from the divine person that assumed it, and therefore when Christ died, subtraxit visionem, sed non solvit unionem, the soul parted from the body, 
Psal. 16.10. When Christ died, and body and soul were parted, the Godhead parted from neither.  but the Deity was separated from neither, as Leo saith; but as a tree cut in twain, the sun cannot be cut, but that it may still shine on either part, so the body and soul of Christ being parted, the Deity was still united unto them both, and could never be separated from the manhood, after he had once assumed the same into the unity of his person.  
Fifthly, substantial, 
5. Substantial.  because he is a true and perfect man, whose being is no accident, but a substance.  
Sixthly, It is ineffable, 
6. Ineffable.  so absolutely perfect, and so exceedingly mystical, that it can never be perfectly declared by any man; for though the Fathers sought by many examples and similitudes, 
That the manner of the uniting of the two natures, is ineffable.  to express and to illustrate the same, as by the union of the body and soul, of a Branch engrafted into a tree, of a fiery iron, and such like, yet all come too short, for the full expressing of this inexplicable mystery: And therefore Saint Bernard compareth this ineffable mystery of the uniting of these two natures, unto that incomprehensible mystery of the Trinity, and so indeed that of the Trinity is the greatest, and this of the incarnation is like unto it, far exceeding man's capacity rather most faithfully to be believed, 
Psal. 77.19.  then too curiously to be searched into, because God hath overshadowed this mystery with his own veil, that we might not presume, 
1 Sam. 6.19.  with the men of Bethshemesh, to look into this Ark of his; lest for our curiosity, we be smitten as they were: Or lest whilst we make too strict a scrutiny to find out the depth of this mystery, we forfeit that small and weak knowledge, which by divine bounty is bestowed upon us; and therefore what we cannot comprehend by reason, we should apprehend by faith, because as Heinsius saith, Omnia in Deo supra rationem, nihil supra fidem, 
The mysteries of our religion are to be believed by faith, rather than to be searched out by reason.  though many things may be above the reach of reason, yet nothing beyond faith; Nam quicquid solus Deus potest facere, sola fides potest credere, For whatsoever God alone can do, faith alone can believe the same, and faith is the compendium of our salvation, and humane wisdom the chiefest obstacle of the same. Therefore indeed it should be our chiefest care to keep ourselves within the limits of Faith, & because I find the Creed of blessed Athanasius, concerning the Incarnation of the son of God, to be pure and clear from all Error and heresy whatsoever, I shall here insert the same.  
1 It is necessary (saith he) unto eternal salvation, 
Joh 3.36.6.40. 1 Joh. 4.3. Heb. 2.16.  that whosoever will be saved, do believe rightly the incarnation of our Lord Jesus Christ.  
2 This then is the right faith, 
Joh. 1.1. Luke 24.39.  that we believe and confess, that our Lord Jesus Christ the son of God is God and man.  
3 He is God, 
Joh. 1.14.18. Prou. 8.22.23.25.30. Luk. 1 35. Gal 4.4. 1 Joh. 5.20.  of the substance of his Father, begotten before the world, & man of the substance of his mother Born in the world. Perfect God Perfect man, of a reasonable soul & human flesh subsisting. 
Luke 24.39. Mat. 26.38. Joh. 5.17.14.18.  Equal to the Father, according to his Divinity: Inferior to the Father, according to his Humanity.  
4. Who though he be God and man, yet he is not two but one Christ. One, not by converting of the divinity into flesh, 
Hebr. 2.14.16. Damasc. l. 3. Orthod. fidei c. 3. Concil. Chalc. Act. 20.  but by assuming of the humanity into God. One altogether, not by conversion of the substance, but by unity of the person. For as the reasonable soul and flesh are one man, so God and man is one Christ.  
5. Who suffered for our Salvation. Went down to Hell. The third day risen again from the dead. 
Rom. 4 25. Phillip 2.8. Psal. 16.10.116.3. 1 Cor. 15.17. Acts. 1.11. Psal. 110.1. 2 Tim. 4.1.  Ascended into Heaven. He sitteth at the right hand of God the Father Almighty. From thence he shall come to judge the quick and dead.  
6. At whose coming all men shall rise with their bodies, and shall give an account of their own deeds. 
1 Thes. 4.16. 1 Cor. 15.52.53. Mat. 12.36. Rev. 20.12 Dan. 12.2. Joh. 5.28.29. Mar. 16.16. Heb. 11.6. 2 Thes. 1.8.9.  And who have done good, shall go into life eternal, but who have done evil into everlasting fire.  
7. This is the Catholic Faith, which except every one do faithfully and firmly believe, he cannot be saved.  
Many other points of great moment I might here show unto you, as the effects and benefits of the hypostatical or personal union of the two natures, 
Oftentimes it comes to pass, that by reason of the personal union of the two natures, each one of them doth interchangeably take the concrete or compounded names each of other in predication, Acts 20.38.  the communicating of the properties, which is nothing else but a form of speech, whereby those things are spoken, sometimes of the whole person of Christ, which indeed are proper to either one nature, and not to the other; yet by reason of the strictness of this personal union, whatsoever may be verified of either of those natures, the same may be truly spoken of the whole person, from whethersoever of the natures it be denominated; but that to write or speak all that I might of this point, would enlarge this Treatise into a great volume, 
Joh. 3.13. 1 Cor. 2.8. That it is impossible for any one man to express all the particulars of Christ his incarnation.  and that indeed the wit and learning of any one man is no more able to express all the Mysteries and most excellent points that we might collect and learn from the Incarnation of Christ, than one poor fisher man is able to catch all the fishes in the ocean sea.  
And therefore thus much shall suffice concerning this discourse of the Incarnation, Birth, Life, Death, Resurrection and Ascension of our Lord and Saviour Jesus Christ▪ who is (as hath been proved) the true and promised Messiah, the only son of God, the brightness of his glory, the express image of his Person, heir of all things, 
Heb. 1.2.3.4. etc.  more excellent than the Angels, having honour glory, Power, strength, Praise, 
2 Pet. 1.17. Rev. 5.12. Colos, 2.3.1.18. Psal. 2.8. Eph. 1.20.21.22. Psal. 72.8.17. Phil. 2 9  Dignity, Riches, and Wisdom, (yea all treasures of knowledge and wisdom) the heathen for his inheritance, the Earth for his possessions, and the Heavenly places for his seat, far above, all Power, Might, Dominion, and Principalities, with a Name given him above all Names, (at which every knee should bow, etc.) Being the second Person in Trinity, begotten of his Father from Eternity, 
Gal. 4.4.  in one Person the Son of God, and very man; Man, (Non exeundo quod habuit, sed induendo quod non habuit) not by losing that he had, but by accepting what he had not our miserable nature, conceived of a Virgin by the Holy Ghost, called of his Father ever since the fall of Adam, to be a Mediator between God and man, desired of the Patriarches, prefigured in the Law, foretold by the Prophets, accomplished in the time of Grace, manifested in the flesh, justified in the spirit, 
1 Tim. 3.16.  seen of Angels, preached unto the Gentiles, believed on in the world, and received up into Glory: For man he became a King to rule, a Prophet to teach, and Priest to sacrifice.   

CHAP. III. OF THE HOLY GHOST.  

Wherein the greatness of God's goodness doth appear.  WHEN we think upon the infinite goodness of the great Jehovah, how gracious he is in all respects, amiable in himself, placable unto men, & liberal unto all his creatures, none is so stupid and dull as not to admire it in him, such is the neverdying streams of the goodness of God; it is like a boundless Ocean, there is no end of his Goodness, and therefore Saint Bernard in admiration thereof, breaketh forth into these heavenly acclamations, saying, Quam dives es in misericordia, & magnificus in Justitia, & munificus in gratia; Domine Deus noster! O how rich art thou in mercy, how magnificent in Justice, and how bountiful in Grace, O Lord our God For thou art a most liberal bestower of heavenly gifts, 
Nam tu munerator copiosissimus, remunerator aequissimus, & liberator piissimus. Bernard.  a most righteous Rewarder of humane works, and a most gracious Deliverer of all that trust in thee, yea so great is the goodness of God, it is beyond expression, beyond our imagination, our words are beneath our thoughts, and our thoughts far lower than the truth thereof: 
Deut. 32.49. & 52.  Yet as Moses from the top of Mount Nebo, beheld the borders of the land of Canaan, so if you please to ascend with me to the Mount of Contemplation, I will show you some glimpses of God's goodnesses, 
Certain glimpses or shadows of God's goodness.  for he elected us before we were, he created us of nothing, he redeemed us when we were lost, he preserveth us being found, and that he might bring us to eternal life, he hath given us the Author and Fountain of all temporal and spiritual gifts, even the holy Ghost, 
What the holy Ghost is. 1 Joh. 5.7. Joh 15.26. Gal. 4.6. Psal. 139.7  who is the third Person of the true and only Godhead, proceeding from the Father and the Son, and coeternal, coquall and consubstantial with them both. 
Mat. 28.19. Isa. 6.8.9. Act 28.25.26.  He is called by the name of spirit, proceeding from the Father and the son, to show the Essence and Nature that he is of; for as the spirit of man must needs be truly of man's nature, and is the most formal and Essential part of man: 
1 Cor. 2.11.12.  So and much more it must be thought of the Spirit of God, upon whom no Composition falleth.  
And yet some have been so bold, as most impiously to affirm, that the holy Ghost was but a created quality, or a godly motion in the hearts and minds of Righteous man. 
Isa 6.8.9. Acts 28.25.26  But if we do compare the words of Isaias, with the words of Saint Paul, they will sufficiently confute this damnabe ●rrour, and most manifestly show unto us, this holy spirit to be the true and eternal God. Besides, the scripture saith, That the spirit of the Lord filleth heaven and earth, 
Sap. 1.7.  whereupon Saint Basil, 
Ambrose de S. S. l. 1. c. 7.  Saint Augustine Saint Ambrose, and others have most plainly proved against all heretics whatsoever, that the holy Ghost is a true God by Nature, 
That the Holy Ghost is a true God by nature.  because that to be every where, cannot by Grace belong to any, but only to him that is by Nature God, which reserveth this unto himself to be every where, and therefore Saint Augustine writing against Maximinus an Arrian Bishop, saith, 
Aug. count. Maxim. l. 3. c. 21. Epist. 66.  I cannot express how much I marvel what a heart you have, so to extol the holy Ghost, as to make him every where present, to sanctify the faithful, and yet that thou dare deny him to be a God, for is not he a God which filleth heaven and earth.  
Also Dydimus in his book, 
Basil. de spiritu sancto c. 22.  and Saint Basil in his treatise, De spiritu sancto, declare that to be God, 
Didym. lib. 1. de spiritu sancto.  which can be in divers places at one time: Which thing is not agreeable to any creature. But that the holy Ghost was present with the Apostles and Prophets in sundry parts of the world at one time, no man professing the faith of Christ doth in the least doubt the truth thereof: Wherefore it followeth, that he is a God. 
Job 33. Mat. 28.19. 1 Joh. 5.7. Joh 14.1.16. 1 Cor 3.16. 2 Cor. 13.14. Psal. 33.6.104 30  The Symbolum of Nice out of the holy scripture teacheth, That the holy Ghost is he that maketh alive, and he that together with the Father and the son is worshipped, and with them is honoured; therefore the holy Ghost of necessity must be true and everlasting God with the Father and the son in one only essence; touching which point, the holy Fathers powerfully did set themselves against the Heretics, and out of holy scripture stoutly maintained the same.  

Plato, Aristotle, Proclus, Suidas, Orpheus, Pherecydes, Parmenides, Porphyrius, Numenius, Amelius, Chalcidius, Avicen.  As for Atheists which deny the scriptures, and are altogether ignorant of this blessed spirit, if they will but look into the writings of the Ancients, they shall surely find, that as the Gentiles did understand many things concerning God and Jesus Christ his only son, so some of them have delivered some things (although but darkly) concerning this holy spirit: For Hermes Trismegistus hath these words, All kind of things in this world (saith he) are quickened by a spirit, one spirit filleth all things, the world nourisheth the bodies, and the spirit the souls; and this spirit as an instrument, 
Mercu●ie in his Esculapius, c. 3. & 7.  is subject to the will of God. And further he saith, That all things have need of this spirit, it beareth them up, it nourisheth them, it quickeneth them, according to every of their capacities, it proceedeth from a holy Fountain, and is the maintainer of all living things, and of all spirits. Here we see the reason why we call him the holy Ghost, namely, because he proceedeth from the fountain which is the very holiness itself. And lest we should think him to be a creature, 
Mercury in his Sermon in his Poemander. c 3  there was (saith he) an infinite shadow in the deep, whereon was the water, and a fine understanding spirit was in that confused mass through the power of God. From thence there flourished a certain holy brightness, which out of the sand and the moist nature brought forth the Elements and all things else. Also the Gods themselves which dwell among the stars took their place by the direction and appointment of this spirit of God,  
In the writings of Plotinus, 
Plotin. Enn. 5. lib. 2. & lib. 3. cap. 35.  there be found very significant speeches of the holy Ghost, whom he calleth, Vniversi animam, 
Plotin. Ennead. 3. lib. 9 cap. ult. & E●n. 6. lib. 8 cap. 13. 15. 27. & Enn. 3. lib 8. c. 10. lib 9 cap. 1.  the soul or life of this whole universe. This soul (saith he) hath breathed life into all living things in the Air, in the Sea, and on the land, it ruleth the Sun, the stars and the Heaven; it hath quickened the matter which once was nothing, and utterly full of darkness, and all this hath it done by the only will of itself. It is all throughout all, like to the father, as well in that it is but one, as in that it extendeth itself into all places. All which doth most apparently prove, that the Gentiles themselves were not ignorant of this holy spirit, whom they clearly show to be the true and eternal God. And therefore how may this serve to shame the wretched Atheists of this world, which notwithstanding such a cloud of witnesses will still continue ignorant and hardened in unbelief.  

Why the holy Ghost is called a spirit.  Moreover, This third person of the true and only Godhead, is called a spirit, not only because he is a spiritual, (that is) an immaterial and pure essence, (for so likewise is the Father a spirit, and the son as well as he) but first, in regard of his person; because he is spired, and as it were, breathed both from the Father and the son. Secondly, In regard of the creatures; 
Psal 33.6 Jo●h 20 22.  because the Father and the son do work by the spirit: who is, as it were, the breath of Grace, which the Father and the son breatheth out upon the saints; blowing freely where it listeth, 
Joh 3.8. 1 Cor. 2.12.13. Act. 2. ●. 3.4.  and working spiritually for manne●●, means, and matter, where it pleaseth. Thirdly, In regard of his Property, because the property of him is to move, to set forward, to persuade, to comfort, & to enlighten the spirits & hearts of men, and at length to work in them such things as pertain to our sanctification. And indeed the saints have such trial of the marvellous effects thereof, as neither reason nor man's wisdom is able to comprehend those things, neither can they be discerned by the eyes of men: So that (as Peter Martyr saith) we believe in the holy Ghost, as in a thing that far exceedeth the capacity of our nature, and yet is distinctly set forth unto us in the holy scripture, 
Job. 14 26. & 1.33. Joh. 16.13.14.15. Mat. 28.19. That the holy Ghost is distinct from the Father and the son.  for the Apostles are commanded in the Gospel, that they should baptise in the name of the Father, of the son, and of the holy Ghost. Which place doth most plainly express the distinction of the three persons, and do signify nothing else, but that we be delivered from our sins, by the name, authority, and power of the Father, of the Son, and of the Holy Ghost. And in the baptism of Christ, 
Luke 3 21 22 Mat. 3 16 17  as Luke rehearseth, the Voice of the Father was heard, and the holy Ghost appeared under the form of a Dove, whereby is signified, that the holy Ghost doth so differ from the Father and the son, as he is derived from them both. In John it is said, I will pray the Father, 
Joh. 14 16  and he shall give you another Comforter. Here the son prayeth, the Father heareth, and the Comforter is sent. Now if the Father shall give such a Comforter, than the Father himself cannot be that Comforter, neither can Christ (that prayeth) be the same. So that very significantly the three persons herein are plainly set forth unto us. For even as the Father and the son are two distinct and several (though not sundered persons) even so the holy Ghost is another distinct person from the Father and the Son. 
Joh. 15 26 Luke 1 35   

That the holy Ghost is a person proved, Luke 3 22  And further, that the holy Ghost is a person is proved. 1. By his apparitions, because he hath appeared visibly; for seeing he descended in bodily shape upon Christ, and sat upon the Apostles, 
Acts 2 3  it followeth that he is subsisting. 2 He is proved to be a person, 
1 Cor. 3 16 Acts 5 3 4 Isa. 40 7 30 Ephes. 4.4.30. Acts 28.25 1 Cor. 12 11 Luke 12 12 Joh. 16.13 Luke 2 26 Mat. 10 20  because he is called God. 3 Because the properties of a person, are attributed unto him; as that he distributeth gifts even as he will, that he teacheth, comforteth, confirmeth, ruleth, reigneth: Likewise, that he sendeth Apostles, and speaketh in them: So also he declareth the things to come. 
Acts 16 & 10 39 & 20 24 1 Tim. 4 1  He giveth prophecies of Simeons' death, of Judas the Traitor, of Peter's journey to Cornelius, of Paul's bands and afflictions which should betid himself at Jerusalem, of a falling away, and of the deceiver in the last times, 
Heb 9 8 & 10 15  of the meaning of the high priests entrance into the holiest of all, of the first Tabernacle, of the new Covenant, 
1 Pet. 1 11  of Christ's sufferings, and his glory which should follow after them, and such like: He maketh request for us with sighs which cannot be uttered; 
Rom. 8.29  he cryeth in our hearts, Abba, Father; he is tempted by them who lie unto him, he is a witness in Heaven with the Father and the son, 
Acts 5 9  he commandeth and willeth that the Apostles be separated: 
Act. 13.2. Acts 20.28.  And lastly, He appointeth teachers in the Church: All these things are proper unto a person existing, intelligent, endued with a will, working and living.  

That the holy Ghost is God coeternal with the Father and the son proved. Col. 2.9. Joh. 10.30. 1 Joh. 5.7. Jer. 23.24. Joh. 1.18. Rom. 8.9. 1 Cor. 6.19. Rom. 8.11. Gen. 1.2. Joh. 15.26. Aug. lib. de Trinitate 15. cap. 26. That he proceedeth from the Father & the Son. Gal. 4.6. Joh 15.26. & 20.22. Joh. 16.14.15.  Now that the holy Ghost is God coeternal with the Father and with the son, it may be proved by the unity of the divine Essence, because there is but one Godhead, and by the incomprehensibleness of the three persons, the same is also proved by the essential union of them, that is, because he is often called the spirit of the Father and of the Son: but the Father and the son were never without their spirit, therefore he is God coeternal with both: Also that which saint John saith, that the spirit proceedeth from the Father: The ancient Fathers holding the right faith, do understand, chiefly to be spoken of the everlasting proceeding of the spirit from the Father. And he proceedeth from the son first, because he is called the son's spirit. Secondly, Because the son together with the Father, giveth him. Thirdly, Because the holy Ghost receiveth the Wisdom of the son, which he revealeth unto us, wherefore he proceedeth of the substance of the son, because he receiveth that of him which is the sons. By this it appeareth, what is the proceeding of the holy Ghost; namely, the communicating of the divine essence, whereby the third person of the Godhead alone receiveth the same and whole or entire essence from the Father and the son, as from him whose spirit he is; for there is nothing in God which is not his essence; and seeing that is indivisible, it must needs be whole, and the same communicated unto him, which is in the Father and the son. 
That the Holy Ghost is consubstantial with the Father and the Son, proved. Rom. 8.9. Leu. 16.1.34 & Heb. 9.7.8.9.10. Psal. 95.7. & Heb. 3.7. Isa. 6 8.9. & Acts 28.25.26.  As the spirit of man which is in man, is of the Essence of man, so the spirit of God which is in God, is of the Essence of God, which divine essence is but one, that is, but one Jehovah or eternal being, one essentially; who alone is of none, but himself, communicateth his being to all things, and preserveth it in them. Now the Holy Ghost is Jehovah, and therefore he is the same with the Father, and the son, not only God coeternal, but also consubstantial, or God coessential with both.  

That he is coequal with the father and the Son, proved. Gen. 1.2.  And further, That he is coequal with the Father and the son is proved by those divine Attributes and properties which are attributed and communicated to the holy Ghost. As, first eternity, because he created heaven and earth, and because God was never without his spirit. Secondly, Immensity, or unmeasurableness, as who dwelleth whole and entirely in all the elect. Thirdly, Omnipotency, because he, 
Psal. 33.6. 1 Cor 12.11. 1 Cor. 2.10.  together with the Father and the son, created and preserveth all things. Fourthly, Omnisciency, that is, the knowledge of all things. Fifthly, 
Acts 1.16. Psal. 143.10.  unchangeableness. Sixthly, Infinite goodness and holiness, and the causing of goodness and sanctity in the creatures. 
1 Cor. 6.11. Joh. 15.26. 1 Joh. 5.6. Rom. 5 5. & 8.26. Isa. 63.10. Mat. 12.31. Acts 5.9 Ephes. 4.30.  Seventhly, truth not to be doubted of, & the fountain of truth. Eightly, Unspeakable mercy. Ninthly, Indignation even against hidden sins. All which do sufficiently prove, that the holy Ghost is God, coequal with the Father and the son. Besides, the same divine works which are attributed to the Father and the son, 
Mat. 12.28. 1 Cor. 12 4.  are also attributed to the holy G●ost, as the general creation, preservation and government of the whole world. Likewise those works which properly belong to the salvation of his Church; 
Job ●●. 13.33 4. Joh. 3.5. 2 Cor. 3.18. Joh, 14.26. Acts 9.31. Isa. 48.16. Acts 20.18. Luke 12.12. 1 Cor. 12.7. 2 Pet. 1 21. Mat. 28 19 Heb. 9.8. Joh. 16 13. Acts 11 28 Ephes 2 22 1 Cor. 12 13 Joh. 14 26 Ephes. 1 17 Rom. 8.14. Acts 16 6 Isa. 11 2 Joh. 14 16 Rom 8 15 1 Cor 6 11 Joh. 6 63 Rom. 8 11  as the calling and sending of Prophets. The bestowing of competent and fit graces for the Ministry on Ministers. The publishing of the Doctrine of the Prophets and Apostles. The instituting of sacraments. The foretelling and prophesying of things to come. The gathering of the Church. The enlightening of men's minds. The governing of the Actions, and whole life of the Godly. The strengthening and preserving of the regenerate against the force of temptation, even unto the end: The pardoning of sins, and adopting the sons of God. The bestowing of salvation and life everlasting. All these divine works being attributed to the holy Ghost, do likewise clearly prove, his co-equality with the Father and the son.  
Moreover, 
Divers titles of the holy Ghost.  We find in the sacred scriptures many Titles and Appellations, answerable to the manifold effects of his Power, Office, and Divinity: For example, The Holy Ghost is called Jehovah Isa. 6 9 Act. 28 25 The earnest of our inheritance Ephes 1 14 The power of the most high Luke 1 35 The Teacher of the Faithful Joh. 14 26 The earnest of the spirit 2 Cor. 1 22 The Oil of Gladness Psal. 45 7 The seven spirits of God. Rev. 4 5 The spirit of 

Interpretation.  
Sanctification  
Supplication  
Consolation  
Revelation  
The grace of God  
Knowledge  
Adoption  
Counsel  
Eternity  
Wisdom  
Prophesy  
Holiness   1 Cor. 12 10 Rom. 1 4 Zach. 12 10 2 Thes. 2 16 Ephes. 1 17 Acts 14 26 Isa. 11 2 Rom 8 15 Isa. 11 2 Heb. 9 14 Isa. 11 2 1 Cor. 12 10 Rom. 1 4 The Holy Ghost is called The spirit of the Father Joh. 15 26 The spirit of the Son Gal. 4 6 The spirit of the Lord. Isa. 1 12 The earnest of God's spirit. 2 Cor. 5 5 The teacher of Truth Joh. 14 46 The mind of Christ. 1 Cor. 2 16  
And he is called An Eternal spirit Heb. 9 14 A Comforter Joh. 14 16 A heavenly gift Heb. 6 4 The holy spirit Ephes. 4 30 The spirit of 

Christ  
God  
Right  
working  
miracles  
Power  
Life  
Truth  
Promise  
Grace  
Love   Rom. 8.9. Gen. 1 2 Joh. 16 8 9 10 11 13 1 Cor. 12.10. 2 Tim. 1 7 Rom. 8 2 Rev. 11 11 Joh. 14 17 Ephes. 1 13 Heb. 10 29 Zech. 12 10 2 Tim. 17 The hand of God Job. 26 13 Luke 1 66 A free spirit Psal. 51 12 A Good spirit Nehem. 9 20 And he is called The finger Of God. Luke 11 20 Mat: 12 28 The pledge Of God. 2 Cor 5 5 Joh 14 16 17 18 26 The witness Of God. Rom 8 16 The seal Of God. Eph 4 30 2 Cor 1 22 The kiss Of God. Cant 1 2 Seed of God 1 Joh 3 9 The Intercessor, etc. Rom 8 29  

1 Joh 2.27. Act 2.2. Mat. 3 16. Act. 2.3.  He is compared unto Ointment, a mighty wind, a Dove, and unto cloven tongues like fire. He is also compared unto a Cloud, to seed, to water, fire, and wind.  

To what the holy Ghost is compared, and why. 1 To a cloud Exod. 13.21. 1 King. 18.45.  First; unto a cloud, Because that, as the cloud betokeneth a shadowing from heat, and a sending down of Rain (as both Philosophy and experience showeth) so the spirit of God doth overshadow us from the heat of the wrath of God, it cooleth and refresheth our scorched souls, and as the Rain maketh the barren earth fertile, and fruitful, so doth the graces of God's spirit, make our barren hearts plentiful in all goods works.  
Secondly, to seed, Because that, 
2. To seed.  as in our natural birth, we are begotten by the seed of our Parents, so in our new birth we are begotten by those Graces, that are sown in our hearts by the holy Ghost.  
Thirdly, to water, Because that, 
3 To water. The properties of water.  as water mollifieth the hard earth, fructifieth the barren ground, quencheth the greatest heat, and cleanseth the foulest things, so doth the spirit of God soften our hard hearts, fructify our barren souls, quench the heat of lust, and cleanse us from all our sins. And so make us to become fit Temples for himself to dwell in, or like the trees that are planted by the water side, 
Psal. 1.3.  which bring forth their fruit in due season.  
Fourthly, to Fire, 
4. To fire. 1 Cor. 3.13.  Because he doth consume away the dross of sin, and illuminate our understanding with the light of truth, and inflame our hearts with the zeal of God's glory, and with unfeigned love, 
The properties of fire.  both towards God and man, yea, as the fire hath in it (saith Oecumenius) these three special things.  
That is 

1. Calorem  
3. Splendorem  
3. Motionem    
1. Heat, to warm, mollify, and purify.  
2. Splendour, to give light, and to illuminate.  
3. Motion, to be always working.  
Even so the spirit of God, first warmeth and heateth the hearts of the Godly, with a fervent and a fiery zeal of all godliness, he mollifieth their hard and stony hearts, and purifieth their souls from all kind of filthiness whatsoever. Secondly, he illuminateth their hearts with the knowledge of God, and heavenly things. Thirdly, he maketh them always to be in action, and never idle. Finally, he is compared to wind, and that, for these five reasons. 
5. To wind. Joh. 9.8. Exod. 33.19.   
Reason. 1 First, as the wind bloweth where it listeth, so the gifts and graces of God's spirit are given to whom soever it pleaseth him.  
Reason. 2 Secondly, as the wind scattereth the dust, and driveth the chaff away from the Corn, so the graces of God's spirit doth winnow the consciences of the saints, and drive away all wicked thoughts and cogitations from their hearts.  
Reason. 3 Thirdly, As the wind cooleth, comforteth and refresheth all those that are scorched with the heat of the sun; so doth the grace of God's holy spirit recreate all those distressed people that are scorched with the heat of troubles and afflictions, or burned with the concupiscence of their sins.  
Reason. 4 Fourthly, As the wind carrieth away the ship against the main and mighty stream; so will the grace of God's holy spirit, carry a man against the current of his natural inclination.  
Reason. 5 Fifthly, As the wind will pass unresistably; so will the grace of God's blessed spirit, work its own effect, and all the power of darkness is not able to resist it; and therefore he is compared unto a mighty wind, because that as the mighty wind (we read of in the sacred scripture) did rend the Mountains, and break the rocks before the Lord; 
Why the holy Ghost is compared to a mighty wind. 1 King. 19.11.  so the grace of God's holy spirit, and the word of the great Jehovah is mighty in operation, able to shake the stoutest & the proudest man, and to break in pieces the stoniest heart.  

The gifts of the holy Ghost 1 Cor. 12.6, 7, 8, 9, 10, 11.  All these several operations which this holy spirit worketh in the hearts of the elect, and all those foregoing Titles and Appellations which the sacred scriptures do give unto the holy Ghost, do certainly prove him to be the true and everlasting God. Besides, if we further search the holy scriptures, we shall find, that by the holy Ghost,  
First, The word of wisdom, the word of Knowledge, Faith, Gifts of healing, working of miracles, Prophecy, discerning of spirits, divers kinds of Tongues, and the interpretation of Tongues, etc. is given,  

Heb. 6.4, 5.  Secondly, By him the godly are sanctified, and the very Reprobates have a taste of heavenly gifts, and of the good word of God, and of the promises of the world to come.  

Exod. 13.3, 4, 0. 1 Sam. 11.6 etc.  Thirdly, By him, all excellency in common gifts of Nature & reason, as strength, courage, arts and sciences, Policy and government is given unto man, yea unto many that never heard of our Lord and Saviour Jesus Christ.  

Joh. 6.63 Joh. 14.17.  Fourthly, Influence perpetual, effectual, and vital of saving grace from Christ is the head of every true member is given to believers, 
1 Pet 1.2.  in which sense, the world cannot receive or know the same.  
Fifthly, By the holy Ghost, virtue's charity, constancy, benignity, faith, goodness, joy, longanimity, mildness, modesty, love, patience, 
Gal. 5.22.23.  and peace of conscience are gotten, with seven other principal virtues, (to wit) wisdom, understanding, counsel, fortitude, knowledge, godliness, 
Isa. 11.2.  and the fear of God. All these gifts being given by the holy Ghost, do likewise prove him to be a God.  
Many of the gifts and graces of Gods holy spirit, are excellently well deciphered and set down unto us, under the properties, and conditions of those forms and figures, wherein the holy Ghost did appear. As,  
First, he appeared like a dove, when he descended upon our Saviour Christ; because his dovelike properties were to be showed; that he was innocent meek, and lowly in heart; for as of all the beasts of the field, the little silly lamb is, in most respects, best qualified, & therefore is Christ called, the lamb of God which taketh away the sins of the world; So of all the fowls of Heaven, the Dove in most respects is most excellent: 
In what respects the holy Ghost is like a Dove.  For she is annunciator pacis, the messenger and proclaimer of peace; she brought the Olive Branch unto Noah; 
Felle caret. Rostro non laedit. Optimum granum elegit. Gemicum pro cantu habet. Juxta flumi●a aquarum sedet. Innocentia valet. Volatu praestat. Thom. Aquin. de proprietat. columbae.  she wanteth Gall; she hath no bitterness in her; she never hurts with her bill nor claws; she is full of Love, and yet she never sings any wanton tune, but woe, woe, is her matutinus & vespertinus cantus, her mournful morning and evening song: and therefore the holy Ghost descended on Jesus Christ like a Dove; to show these dovelike qualities of this Lamb of God, and to teach that we must be thus qualified like Doves, if we should have and enjoy the sweet and comfortable presence of this Heavenly Dove, this holy spirit of God, 
Joh. 14.16.17.18.26. Rom. 8.15.16. Joh. 16.13. Eph 1.13. & 4 30. Rom. 8.23.  who is in the hearts of the elect, as the pledge of Christ's presence, the witness of their adoption, the guide of their life, the comforter of their soul, the seal of their redemption; and the first fruits of their salvation.  

Secondly like cloven tongues of fire.  Secondly, He appeared like cloven tongues of fire.  
First, Like tongues, because (as a Father saith) Symbolum est lingua spiritus sancti, a Patris verbo procedentis; The tongue is a symbol of the holy Ghost, proceeding from the word of the Father; for as the tongue hath the greatest cognation, 
1. Why the holy Ghost appeared like tongues.  and the nearest affinity with the word, and is moved by the word of the heart, to express the same by the sound of the voice: (saith Saint Gregory) so the holy Ghost hath the nearest affinity that may be with the word of God, and is the expressor of his voice, and the speaker of his will, 
Joh. 16.14.  that receiveth of him, and revealeth all unto us.  
Secondly, Like cloven tongues, 
2. Why he appeared like cloven tongues.  because all tongues and all languages are alike known and understood of God, and because this holy spirit can teach all men all Languages, and the gift of tongues is a gift of God.  
Thirdly, 
3. Why he appeared like cloven tongues of fire.  He appeared like cloven tongues of fire; because the spirit of God delighteth rather in the zealous and the fervent tongues of saint Paul and Apollo's that warm the heart, then in those eloquent tongues of Cicero and Demosthenes that delight the ears; for this is the desire of God's spirit, to kindle the hearts of men, and to set them on fire, with the love of God, and to make them zealous in all good things: Indeed zeal derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; is a word that's framed from the very sound and hissing noise, that hot burning coals do make when they meet their contraries in any moistened substance, and so zeal expresseth heat, and zealous men are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as burn, or such as wax fervent in spirit; 
Acts 18.25. Psa. 39.3.  so, as the Prophet saith, The fire kindled, and at the last I spoke with my tongue, & zeal is the highest degree of affection good or bad, therefore he that doth any thing moderately, though he may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a Lover of that thing, yet he cannot be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because a Zealot is so intensive,  quicquid vult, valde vult, as that to all the objects of his affections, he is excessively disposed, 
Omnis animi impetus a ratione, vel recta, vel perversa, proveniens ad destruendum vel ad s●uendum aliquid; sub hoc verbo, zelus significatur.  and most earnestly, stretching himself to the very height of his abilities; his love is fervent, his desire eager, his delights ravishing, his hopes longing, his hatred deadly, his anger fierce, his grief deep; his fear terrible, and so of all the rest of his passions, he hath them all in the highest pitch, so that such a man, all the men in the world had most need to have his bias right, and to be furnished with that most necessary pair of spiritual endowments, nam●● Wisdom and understanding, 
Of wisdom & understanding by way of digression, first, what they are,  two excellent graces and gifts to be desired above all the wealth of this world, if we would but consider the difference betwixt a Wise man and a fool that is void of understanding: Now there are two sacred scriptures which do tell us what is Wisdom and Understanding, for in the Book of Job it is said, 
Job 28.28.  Behold the fear of the Lord, that is Wisdom; and to departed from evil, is understanding: 
Deut. 4.4, 5, 6.  And Moses showeth the same also, saying, Behold, I have taught you statutes and judgements, etc. Keep therefore and do them, for this is your Wisdom and your Understanding in the sight of the Nations; which shall hear all these statutes, and say, surely this great Nation is a wise and understanding people.  
Moreover, 
Sap 7.22.  concerning wisdom, the wise man saith, that in her is an understanding spirit, 
2 Of the sundry properties in wisdom  holy, one only, manifold, subtle, lively, clear, undefiled, not subject to hurt, plain, loving the thing that is good, quick, which cannot be letted, ready to do good: Kind to man, 
Sap. 7.23.  steadfast, sure, free from care, having all power, overseeing all things, and going through all understanding, pure and most subtle spirits For wisdom is more moving than any motion; 
Sap. 7.24.  she passeth and goeth through all things by reason of her pureness. 
25.  For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty. Therefore can no defiled thing fall into her. 
26.  For she is the brightness of the everlasting light; the unspotted mirror of the power of God; and the image of his goodness. 
27.  And being but one, she can do all things, and remaining in her lelf, she maketh all things new, and in all ages entering into holy souls, she maketh them friends of God, and Prophets. 
28.  For God loveth none but him that dwelleth with wisdom. 
29.  For she is more beautiful than the Sun, and above all the order of the stars; being compared with the light, she is found before it, so that as Menander saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Wisdom is a more precious possession than all riches, and therefore Nihil sapientiâ ardentius diligitur, nihil dulcius possidetur, nothing is loved, nothing is desired more than Wisdom; and though one man affecteth honour, another desireth wealth, and a third loveth his pleasure, 
Aristot. Me●a. l 1.  yet all men affect wisdom, which as Aristotle saith, is Cognitio primarum & altissimarum causarum; 
Cicero Tusc. l 4.  or as Cicero defines it, Sapientiae est divinarum & humanarum rerum scientia, and it is the greatest glory and eminency of any man, because a wise man in rags is more to be respected then the greatest Peer, that is arrayed in gold and pearls, if he be destitute of understanding.  
Saint Basil saith, Ille intelligens est, 
Basil. sup. prov. 1  qui secundum mentem & rationem vivit, he is an understanding man, not which knows things, but which liveth according to the dictate of his reason and understanding, which is an habit, Per quem animus ea perspicet quae sunt, by which the mind of man doth perceive and see those things which are principia intelligibilia, 
Cicero in Rhetor. l. 2. Aristot. Aethic. in l. 5.  intilligible principles, as Aristotle saith; and Plato hath one excellent observation of the understanding, Quód infinitam virtutem in se habet, cum nec humana, nec divina respiciens satiatur, nisi infinitum Deum capiat, qui capacitatem ejus, ab eo manantem, 
Mag. Mor. c. 34. Intellectus est habitus principiorum.  impleat infinitam, that it hath a most large extent, and is never satisfied with the knowledge of any hamane or divine things until it layeth hold upon the most infinite God, which hath enlarged that capacity unto our souls, and is only able to replenish the same himself, and therefore the more that any man understandeth, the more he coveteth to understand, until he understandeth God, 
The understanding how insatiable.  without which we understand nothing, but are most truly compared unto the beasts that perish; the whole world being no more able to satisfy our understanding, than a peck of corn is sufficient to fill up all the Vast Regions that are under the circumference of the highest heaven. For the understanding of natural things, indeed this eye of the soul is very piercing sharp, it's like the eagle's eye that can behold sub frutice leporem, 
How sharp our understanding is in natural things.  & sub fluctibus piscem, a hare lurking under the shrub and a fish playing under the wave, we will presume to understand the times and seasons, 
Intellectus est vis animi quae invisibilia perspicit. Aug. de spiritu & anima.  and the secrets of all Nature's works, heaven itself, and all the host thereof, is within the reach of our understanding, it tells you how far it is to every sphere, and it setteth forth the dimensions of every star, even to an inch. And yet blind man, I dare be bold to say it, that Aristotle himself that great Philosopher knew not all the knowable things in a straw, 
Joh. 3.12. The least entity or invisible being, not wholly known by any man.  and therefore, if our understanding be so dimmed and so dulled, that we can but scarcely perceive natural things, how shall we be able to understand spiritual, which are supra intellectum humanum, above all humane understanding, because Reason cannot pierce into spiritual things: yea all our understanding, though it be the eye of our soul; yet it is full of darkness, 
How dull our understanding is in spiritual things.  and would soon bring us into the pit of ruin and destruction, if the same were not Dei verbo directus & spiritu divino illuminatus, directed by God's word, and illuminated by this spirit of God, which is the spirit of understanding, so that indeed, it is most truly said of Caelius Rhodiginus, 
Ludovicus Caelius Rhodig. leg. antiq. l. 3. c. 1. de intellectu agente & passibili.  That although the soul of man needeth no other extrinsecall light, but only that which is innate, if negligence or vice did not corrupt the same, to understand those things which are within it, as is the soul itself, powers, habits, faculties, and all the virtue thereof; yet, Ad ea percipienda quae sunt supra ipsum, to understand those things which are above it, and do exceed all humane understanding; indiget omnino anima irradiatione ab ipsâ luce veritatis primae, The soul doth altogether require to be enlightened with the bright beams of of the first truth, 
Our souls must be enlightened to understand God.  which is God himself; or else man shall never be able to attain unto the least measure of the understanding thereof; and this irradiation of light from God upon our souls, to the enlightening of our understanding, is called infusio gratiae ad divina contemplanda, the infusion of God's Grace to enable us to contemplate and to understand spiritual and divine things; for we find the very Apostles themselves could not understand the scriptures until the spirit of God had opened their understandings; 
Luke 24. 1 Cor. 2.14.  because the carnal or natural man, cannot perceive the things of the spirit of God, and therefore Saint Paul saith, No man can say that Jesus is the Lord but by the holy Ghost, no man can believe the incarnation, passion, resurrection and ascension of our Saviour Christ, and the rest of the mysteries of true Religion but by the special help and illumination of the spirit of God; nay more, 
Psal. 119.18.34. verse 73. 125.14● Rom 7.14  the Prophet David showeth, that we cannot understand the Law of God, which seems to be plain enough without any secret meaning or hidden mysteries, unless we be guided & enlightened by this holy & blessed spirit; who is the Instructor which teacheth us, 
Joh. 14.26. & 16.13. Rom. 8.2. Joh. 6.63. Ezeck. 47.1. Joh. 3.5. 1 Cor. 3.13. Rom. 8.26. Joh. 15.26.  the spirit of life which quickeneth us, the water which reneweth us, the fire which inflames us, the comforter which helps us, the Advocate which speaks for us, and the everlasting fountain and spirit of Truth, from whom all truth and celestial riches do flow unto us, and by whom our infidelity is turned into faith, our thraldom into freedom, our poverty into plenty, our barrenness into fruitfulness, our sorrow into solace, our darkness into light, our misery into mercy, our weariness into strength, our mourning into mirth, our death into life, our affliction into glorification, and our Hell into heaven; yea finally, by him the Angels are replenished, Prophets inspired, Scribes are instructed, the word is quickened, the Church sanctified, the hardness of heart suppled, the weakness of faith cherished, the darkness of the soul enlightened, and the mist of discomfort dispersed, so that by his presence darkness is expelled, and by his favour, souls from death and hell are delivered.   

CHAP. IU. OF THE TRINITY IN UNITY  
GOD is so wonderful saith Saint Gregory,  semper debet confiderari per studium, 
How comprehensible is our God. Greg. in quadam homi●a. Esa. 6. Ambrose de spirit sanct. l. 3 c 22.  sed nunquam discuti per intellectum; that he ought always to be considered, and admired in our thoughts, but never pried into by our understandings, for as Saint Ambrose speaking of the Seraphims which Esayas saw both standing and flying, saith, Si volabant seraphim, quomodo stabant, si stabant, quomodo volabant? If they did fly, how could they stand, and if they stood how did they fly? surely this must pass our best capacities, and therefore, si hoc comprehendere non possumus quod videmus? quomodo deum comprehendere valemus quem non videmus, if we cannot apprehend that which we do see, how how can we comprehend him whom we cannot see? 
What the knowledge of God from a natural light. Rom. 1.19.30.  As for the Knowledge of God which is from the light of nature, that doth take its rise from sense, and can ascend no higher than it is supported, nor go any further than it is led by sensible objects, which give us no clearer knowledge of God, than the effects do of their cause; namely, that he is, and that He is not such as they are; but far excelling them in Essence and in Attributes; as not being compounded, not depending, not finite, not mutable, and the like; but now the knowledge of God which is from a supernatural light, 
What from a supernatural light. Joh 1.18. Exod. 33. ●3  that is merely by divine Revelation, as that God is the Father of Christ, and the Holy Ghost the ineffable bond of both. Yea, such is our Knowledge of God (through the apprehension of faith) in the glorious mystery of the Blessed Trinity, whereby we believe the same God which is One in nature or being, 
Deut 6.4. Isa. 45.5. 1 Cor. 8.4 6 Gen. 11.7. Isa. 63.7 9.10. 1 Joh. 5.8. Gen. 1.26. & 3.22.  is also Three in persons or manner of subsisting, Father, Son, and Holy Ghost, for so the scriptures plainly teach us; as, Let us make man in our image, and behold the man is become like one of us, saith the Lord himself; to show that in this unity of Essence, there is a plurality of Persons; 
Mat. 3.16. & 28.19. Gen. 19.24.  and again, The Lord reigned upon Sodom and upon Gomorrah from the Lord out of Heaven, that is, the Son reigned from the Father, as Justin Martyr, Tertullian, Epiphanus, Cyprian, Ironaeus, Eusebius, Cyrill, and many others do so expowd that place: And so the three men that appeared unto Abraham, 
Gen. 18.1, 2, 3.  and that heavenly Harmony of Cherubims, saying, Holy, Holy, Holy, 
Isa. 6.3.  Lord God of sabbath, do sufficiently declare the Trinity of Persons in the unity of God's Essence,  
Now a Person is a distinct subsisting of the whole Godhead, 
What a person is. Joh. 1.1. &. 5.31. Chap. 14.5.16.  and an individual understanding, and incommunicable subsistence, living of itself, and not sustained by another: So that the three persons in the Trinity, are not three several substances, but three distinct subsistences, 
Col. 2.9.  or three divers manner of being of one and the same substance and divine Essence.  
And here we must consider, that the Essence doth not beget an Essence, 
Psal 2.7. Heb. 1.5. Joh. 15.26.  but the Person of the Father begetteth the Person of the Son, and the Person of the Holy Ghost proceedeth from the Father and the Son by an Eternal and incomprehensible spiration, 
Athanas. 2. Dialog. de Trinit.  as if it be lawful to compare great things with small, in the reasonable faculty of man's soul, when the understanding considereth itself, it begetteth an image of itself, 
Thom p. 1. q. 27 ar. 1. and 3. Mornaeus de verit. Ch●ist. Relig. c 5. Keckerm. S●st●m. Theol. l 2. c. 2.  it being in that reflected action, the proper object of itself; from the desire or appetite of which image, so produced, there ariseth a mutual love and delight betwixt the understanding and his image; so in the eternal essence of the Godhead, the Father looking upon himself, begetteth the image of himself, which is his son, and from the mutual love and delight of both these persons one to another, the holy Ghost proceedeth, as the common beam of these two incomprehensible lights: And as in one sun there are, the body of the sun, the sun beams, and the heat, the beams are begotten of the sun, and the heat doth proceed from both; 
Aug. de Trinit.  but the sun itself proceeds from none; Even so in the one Essence of God, there are the Father, the Son and the holy Ghost, the son is begotten of the Father, the Holy Ghost proceeds from both, but the Father is of himself alone; and as the son doth always beget his beams, and both sun and beams do send forth the heat; so the Father from all eternity ever did, now doth, and ever will beget his son, and both Father and Son do spire and breathe forth the Holy Ghost, and therefore Origen saith excellent well, 
Origen. hom. 6. in Jerem.  Salvator noster splendor est gloriae; splendour autem non semel nascitur, & deinceps desinit nasci, etc. Our blessed Saviour is the brightness of God's glory, but the brightness of Glory, 
Sed quotiescunque ortum fuerit lumen ex quo splendor oritur, toties oritur splendor gloriae. The Father doth ever beget the son.  is not once begotten, and then afterwards ceasing to be begotten; but as often as the light riseth from whence the brightness springeth, so often doth the brightness of glory arise: And our Saviour (saith he) is the wisdom of God, but the wisdom of God is the brightness of that eternal light: Et ideo salvator semper nascitur, and therefore as the scripture saith, Ante colles generat me, Before the mountains were laid, he begetteth me, and not (as some do erroneously read it) Generavit me, He hath begotten me; so the truth is, that the son of God is ever begotten, 
Aug. de verbis Domini.  and the Holy Ghost ever proceeding. Also as the Fountain begets a brook, and both the Fountain and brook do make the pool, and yet all three is the same water, so the Father is the Fountain which begets the Son, and from the Father and the Son proceeds the holy Ghost, and yet is the Deity of all three the same: 
That there are certain similitudes of the Trinity, to be seen in the creatures.  In like manner, the fire hath Motion, Light, and Heat, and yet but one fire, and in all other creatures, we may behold certain glimpse and similitudes, that do after a sort adumbrate, 
Why Power is ascribed to the Father, wisdom to the Son, and goodness to the Holy Ghost, seeing all and each of the three persons have the same power, wisdom, and goodness.  and shadow out this ineffable and expressible mystery; for by their greatness, we may consider the Power of the Father, by their beauty we may see the wisdom of the Son, and by their utility we may note the goodness of the holy Ghost: Now amongst the creatures it is wont to be observed (as Saint Augustine saith) that in a Father is found a defect of Power, by reason of his Antiquity, in a Son is seen ignorance by reason of his youth, and in experience of things, and in the name of a spirit, there seemeth to be a kind of fearful vehemency as Quiescite ab homine, cujus spiritus in naribus ejus, rest not in man, whose spirit is in his nostrils: and therefore lest the like might be thought to be in these divine persons, we find Power ascribed to the Father, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justia Martyr in expos. fide●, Cy il. l. 8 cont. Jul.  Wisdom unto the Son, and Goodness unto the Holy Ghost, whereas indeed each one of them is of the same power, wisdom, and goodness as the others be: so we say with Justin Martyr, according as God hath revealed himself unto us both in his word & his works, that the unity is understood in the trinity & the Trinity is acknowledged in the unity.  
Moreover S. Cyril saith, that the Philosophers have affirmed the Essence of God to be distinguished into three subsistences, and sometimes to have delivered the very name of Trinity, and the Jewish Rabbins, 
Gala●in de ar. can. fide. l. v. 2. c. 11. & 12  as Galatinus saith, have observed this mystery out of the Hebrew names of God, that there are three in one & but one in three, 
Vide. N. N n celium i● p●●●mio, p 20.  and so Hermes Trismegistus affirmed that there was one divinity or deity, in the Trinity in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There was an intellectual light before the intellectual light, 
A mind full of light.  and there was always an enlightened mind of the mind; and this was nothing else then the unity of these, and the spirit, which containeth all things; besides this, there is no God nor Angel, nor any other substance, because he is the Lord and Father, and God of all things, and all things are under him and in him, 
Verbum ejus ●●●sectam ●●sum ins●● 〈◊〉 natura, & aqua secunda prolificam fecit aquam. Quae verba, quia sunt in eyes quaedam carminum vestigia, deinde restituta qui dam Orpheo vindicarunt.  for his perfect word existing and being fruitful, and a worker or maker of all things, fallen in a fruitful nature, hath plentifully produced all things: And then having said these things, he prayeth unto this God, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; O Heaven, the most excellent work of the great God, I do adjure thee, and I do adjure thee, the voice and speech of the Father, which he first uttered and spoke, when he established all the world, and I beseech thee by thine only begotten word, and the Father which containeth or upholdeth all things, be thou favourable and merciful unto me. There is no man but he would wonder to see in this Author the very words of Saint John, and yet notwithstanding his books were translated by the Platonists a long time before the coming of our Lord Jesus Christ: And it is no marvel though we find say of his in divers places which are not written in his Poemander, considering that he wrote six and thirty thousand, five hundred and five and twenty Volumes, that is to say, Rolls of Paper, 
Jambilicus in his 39 chap. of mysteries.  as Jambilicus reporteth. This Hermes or Mercurius surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was the greatest Philosopher, the chiefest Priest, and most prudent Prince of Egypt, he flourished before Pharaoh in the time of Moses, and was called Ter Maximus, thrice great, because he writ of the Trinity, yea, Saint Augustine affirmeth, 
Aug. l. 5. c. 3. de haeresibus.  that he did compose a book, whose Title was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the perfect word, and that therein he left written, Monas genuit monada, & in se suum reflexit ardorem, which is as much as if he had said, the Father begat the Son, or the mind begat the word, and from both proceeded the Holy spirit.  
Also Theodorus the Platonist, as it is in Proclus, affirmeth that there are three chief workers, whereof he calleth the one a substantial mind, the other a mental substance, and the third the Fountain of all life, and Theodoret doth affirm, That Plotinus and Numenius have collected out of Plato, That there are three eternities, Bonum, & mentem, & universi animam, Goodness, which answereth the Father, that is the Fountain of the Deity, the mind, which signifieth the Son, and the soul or life of this whole Universe, which is the holy spirit; that as in the beginning of the Creation, 
Gen. 1.2.  he presently moved upon the Waters, to sustain the same; so ever since he spireth and preserveth every living thing; and so Amelius and many others, are as full and as plain in this point as may be, as any man may see, that will look into Nancelius his Proem, 
Nancel. in Proem Chalcidius Avicen.  which he confesseth to have taken out of Eugubinus. Thus we see how the Ancient Philosophers, were all of one Opinion and judgement in the Doctrine of the Trinity, 
The Gentiles did conceive a certain kind of knowledge and understanding, though undigested and imperfect, overshadowed (as it were) with humane reasonings, concerning this mystery.  wherein they had so much knowledge, as not only was able, I say not with Clemens Alexandrinus, to bring them to salvation, but to make them without excuse in the day of Tribulation, because that they knowing God, glorified him not as God, but also as doth exceed the knowledge of many, which make profession of Christianity, and will no doubt rise in judgement to condemn them in the later day.  
Yet further, 
God ●oe and indivisible.  as the Philosophers have affirmed the essence of God to be distinguished into three subsistences, so likewise they have acknowledged the divine Essence to be only one impartible and indivisible. For,  
First, Hermes Trismegistus teacheth, 
Although many of the Ancient Philosophers (through custom) did celebrate the plurality of Gods, yet notwithstanding they did acknowledge bu●●ne only true God by nature. Du. Plessis.  That there is but one only God: That One is the root of all things and that without that One, nothing hath been of all things that are: That the same One is called the only good and the goodness itself, which hath universal power of creating all things: That it is impossible that there should be many makers: That in Heaven he hath planted immortality, in earth, interchange, and universally life and moving: That unto him alone belongeth the name of Father and of God; and that without blasphemy those titles cannot be attributed either to Angels, Fiends, or to men, or to any of all those whom men do call Gods, as in respect of honour and not of nature. He calleth him the Father of the world, the Creator, the Beginning, the Glory, the Nature, the End, the Necessity, the Renewer of all things, the worker of all powers, and the power of all works, the only Holy, the only unbegotten, the only everlasting, the Lord of everlastingness, and the everlastingness itself. Unto him alone will he have us to offer up our prayers, our praises, and our sacrifices, and never to call upon any other.  
Secondly, Pythagoras teacheth, 
Alleged by Cicero, Plutark, Clemens of Alexandria, and Cyrillus.  That God is but one, not as some think, without government of the world, but all in all: He is the orderer of all ages, the light of all powers, the original of all things; the Cresset of Heaven, the Father, Mind, quickener and mover of all. Yea, and he calleth him the infinite power, from whence all other powers do flow, which cannot be verified but of him alone.  
Thirdly, 
Philo the Jew and Jambilicus of the sect of Pythagoras.  Philolaus a Disciple of Pythagoras saith, That there is but one only God, the Prince and guider of all things, who is always singular, unmoveable, like himself, and unlike all other things. Also Architas saith, That he esteemeth no man wise, but him which reduceth all things unto oneself same original, that is to wit, unto God, who is the beginning, end, 
Hierocles against the Atheists.  and middle of all things. And Hierocles one of the same sect, saith, That the same is he whom they call by the name of Zena and Dia, the Father and maker of all things, because all things have heir life and being of him. 
Aristot. 14. Metaph. cap. 4. and 1. Phis. cap. 10 lib. 13.  To be short, Pherecydes the syrian, the Master of Pythrgoras, Empedocles his successor. Parmenides and Melissus, they all taught the same truth, and so did Xenophanes the Colophonian, as we be credibly informed by the verses of Parmenides rehearsed by Simplicius; 
Simplic. l. 1. Phis.  in the which verses he calleth him the unbegotten, the whole, the only one, not which hath been or shall be, but which everlastingly is altogether and all of himself. 
Du. Plessis.  Besides, Of the like opinion were Thales, Anaxagoras, Timeus of Locres, Acmon, Euclid, Archaevetus and others of the ancientest Philosophers.  
Socrates the scholmaster of Plato, hath confessed only one God, 
Academics.  and (as Apuleius reports) was condemned to drink poison, for teaching that the Gods which were worshipped in his time, were but vanity: He calleth God, The Father of the whole world, who only is or hath being, and who made the heaven, the earth, the sun, the moon the times and seasons, and all other things both heavenly and earthly, high and low, and whatsoever else is, 
Plato in his 13. Epist. to King Denis. Damascius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and Plato the Disciple of Socrates taught the same truth. And Damascius the Platonist saith, The one bringeth forth all things, The one ought to be honoured by silence: The one (like the sun) is seen dimly afar off, and the nearer the more dimly. 
Jambilicus in his book of the Sect of Pythagoras.  Also Jambilicus surnamed the Divine, acknowledged every where a divine cause, which is the beginning, end, and middle of all things: That there is one God, Master of all, at whose hand welfare is to be sought: That the end of all Contemplation is to aim at one, and to withdraw from multitude unto unity: And that the same One or Unity is God, the ground of all truth, happiness and substance, yea, and of all other grounds themselves.  

Proclus in Plato's divinity.  Proclus, (after the manner of the Platonists, which was for the most part wont to be very superstitious) turneth himself oft times aside to many Gods, but yet his resolution is this in express words. Who is he (saith he) that is King of all, the only God separated from all, and the producer of all things out of himself, which turneth all ends unto himself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and is the end of ends, the first cause of operations, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the author of all that ever is good and beautiful, the englightner of all things with his light? if thou believe Plato, he can neither be uttered nor understood. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And anon after, Then is it this first simplicity which is the King; the sovereignty and superexcellency of all things, incomprehensible, not to be matched with any other thing, uniform, going beyond all causes, the creator of the substance of the Gods which hath some form of goodness. All things go after him and stick unto him: for he produceth & perfecteth all things that are subject to understanding, like as the sun doth to all things that are subject to sense. To be short, it is the unutterable cause which Plato teacheth us under two names, in his commonweal, calling it the very goodness itself, and the fountain of truth, which uniteth the understanding to things that are understood. And in his Parmenides, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The One or Unity whereupon all the divine unities are grounded, and which is the Original of all that is, and of all that as yet is not. 
Proclus in his Book of the soul and the spirit. chp. 32. 42. 53.  In his book of the soul and of the spirit, he teacheth us a way to attain from many multitudes to this supper substantial unity, which he calleth the nature grounded in eternity, the life that liveth and quickeneth the waking understanding, the wellspring of all welfare, the ifinite both in continuance and power, etc. Also Simplicius saith, 
Simplicius upon the Edictetus if Arrian.  Whatsoever is beautiful, cometh of the first and chiefest beauty: All truth cometh of God's truth▪ and all beginnings must needs be reduced to one beginning; which must not be a particular beginning as the rest are, but a beginning surpassing all other beginnings, and mounting far above them, and gathering them all into himself, yea and giving the dignity of beginning to all beginnings, accordingly as is convenient for every of their natures. Also the good (saith he) is the wellspring and original of all things, it produceth all things of itself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  both the first, the middlemost, and the last. The One goodness bringeth forth many goodnesses; The One Unity many Unities, The one beginning many beginnings. Now, as for the Unity, Beginning, Good, and God, they be all but one thing. For God is the first cause of all, and all particular Beginnings or Grounds, are fast settled and grounded in him. He is the cause of causes, the God of Gods, 
Popphyrius in his 2. book of Abstinence, and in his book of occasions, chap. ●1.  and the goodness of goodnesses: Also Porphyrius acknowledged the one God, who alone is every where, and yet in no one place; by whom all things are, both which are, and which are not. This God doth he call the Father, which reigneth in all: And he teacheth us to sacrifice our souls unto him in silence, and with chaste thoughts. 
Plotin. in his fir●t E●nead. lib. 8 c. 2. En- 6. lib. 4. cap. 1, 2, 3, 4 & in the whole 6. book and in the 3. Enn. l. 8.  And Plotinus saith, That there is one Beginner of all things. That this Beginner dwelleth in himself, is sufficient of himself, and of himself bringeth forth all manner of Essences. That by his unity he produceth multitude, which could be no multitude, unless he abode one.  
Moreover Aristotle, 
The Author of the books De caelo & mundo, not certainly known. The Peripatetics.  or whosoever he was that wrote those books, De mundo, did find, that in this rare piece of work, and frame of the world, there is a most excellent conveyance without confusion; great variety, concurring in unity; and diversity of all things without disorder; all which he attributeth to the powerful working of the invisible God, of whom the said Author conceives, That for his power he is most mighty, for his beauty most excellent, for his life immortal, and for his virtue most absolute; yea, the same Philosopher entering into further consideration of God's nature, saith, That although God be but one, yet we call him by many names, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because we live by him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he is often of an immutable nature; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because nothing is done by chance, but according to his most certain decree, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because no man can possibly avoid him, or fly from him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he abideth for ever; and as for that fable (saith he) of the three sisters of the Destiny, 
Clotho filum bajulat. Lachesis net, Atropos occat. These destinies are but the actions of God.  Clotho that spinneth, Lachesis that draweth out a just length, and Atropos that cutteth off the thread of man's life, it is to be understood of God only, who is the beginning, midst, and end of all things. He likeneth him to the great King of Persia, who from out of his privy Chamber, governed his whole Empire by his power and Officers; saving (saith he) That the one is God infinite in power, 
Mornaeus de verit. relig. c. 3.  and the other a very base and feeble wight. And further he saith, That all the names which are attributed to the Gods, are but devices to express the powers of the only one God, the Prince and Father of all. And Theophrastus saith, 
Theophrastus' in his metaphysics, and in his book of savours.  That there is one divine beginner of all things, whereby they have their beginning and continuance. But in his Book of Savours, he passeth further, and saith, That God created all things of nothing. But to create of nothing, presupposeth an infinite power, 
Alexander of Aphrodise, in his book of Providence, & Cyril against Julian the Apostate.  and again, that power presupposeth an unity. And Alexander of Aphrodise attributeth providence over all things, unto one only God, which can do whatsoever he listeth, as appeareth by all his whole discourse. And he was of such renown amongst all the Aristotelians, that they called themselves Alexandrians after his name. To be short, the most part of the Interpreters and Disciples of Aristotle, found it so needful to acknowledge one only beginner, and so absurd to maintain any more than one, that to the intent they might not confess any such absurdity in their Master, they do by all means possible excuse whatsoever might in his works, be construed to the contrary.  
As touching the Stoics 
The stoics.  of the ancientest time, we have no more than is gathered into the writings of their adversaries; who do all attribute unto them (the maintenance) of the unity and infiniteness of God, according to this which Aristotle reporteth of Zeno, whom Cicero calleth the Father of the Stoics, namely, That there must needs be but one God, for else there should be no God at all, because it behooveth him to be singularly good and also Almighty, which were utterly impossible if there were any more than one. Also Cleanthes as Simplicius reporteth acknowledged but one God, the cause of all causes.  

Epictetus' in Arrianus.  Epictetus' the Stoic (whose words Lucian and others held for Oracles) speaketh of one only God. The first thing (saith he) that is to be learned, is, That there is but one God, and that he provideth for all things, and that from him neither deed nor thought can be hidden: He teacheth us to resort unto him in our distresses, to acknowledge him for our Master and Father, to lift up our eyes unto him alone, if we will get out of the mire of our sins, to seek our felicity there, and to call upon him in all things, both great and small.  

Seneca every where.  As for Seneca, he never speaketh otherwise, What doth God (saith he) to such as behold him? He causeth his works not to be without witness. And again, to serve God (saith he) is to Reign. God excerciseth us with afflictions to try man's nature: And he requireth no more, 
Seneca in his book of the happy life, and in his Treatise of Comfort.  but that we should pray to him. These ordinary speeches of his show that he thought there was but one God. But he proceedeth yet further. From things discovered, saith he, we must proceed to things undiscovered, and seek out him that is ancienter than the world, of whom the stars proceed. And in the end he concludeth, That the world and all that is therein contained, is the work of God. So Cicero and Plutarch speak ordinarily but of one God. The nature of the Gods, saith Cicero, 
Cicero in his book of the nature of Gods.  is neither mighty nor excellent, for it is subject to the self same (be it nature or necessity) which ruleth the Heaven and the Earth, and the Sea. But there is not any thing so excellent as God, who ruleth the world, and is not subject to nature; but commandeth Nature itself. 
Plutarch in his treatise of Isis and Osiris of Oracles that are ceased, of calmness of Mind, etc.  And Plutarch Although he suffereth himself to range over often into Fables, yet in good earnest he speaketh thus, Let us not worship the Heaven, the Sun, the Moon, etc. for they be but looking-glasses for us, wherein to consider the cunning of him that ordained all things, and all the world is but his Temple. Moreover, he saith, That although there were many more such worlds as this is; yet notwithstanding the one only God should govern them all.  

Poets. Justin to the Gentiles. Athenagoras in his Treatise concerning the Resurrection.  Orpheus among the Poets, was the first that opened the gap to the plurality of the Gods. And yet there is a recantation of his in his Hymn unto Musaeus, which is called his Testament, that is to say, his last Doctrine, whereunto he would have all men to stick. Lift up thine eyes (saith he) to the only maker of the world, He is but One, and of that One are all things. He is all in all; he seethe all and is seen of none; He only giveth both welfare and woeful tears and war; He sitteth in Heaven governing all things, with his feet he toucheth the earth, and with his right hand the utmost shores of the sea. He maketh the Mountains, Rivers, and deep sea to quake, etc. This is the Recantation of Orphaeus, who is called the Author of the plurality of the Gods. Also Phocilides 
Phocilides.  followeth him in these words, There is but only one God, mighty wise, and happy. And again, Honour the only God. And so Theognis, Homer, Hesiodus, Sophocles, Euripides, Aratus, and many others have delivered the same truth: And as touching the Latins, Ovid 
Ovid.  in his Metamorphosis, attributeth the Creation of the world, and of all things therein unto the only one God. 
Virgil in his fourth book of Husbandry, and in other places.  And Virgil doth ordinarily call him the King of Gods and men, and he describeth him shedding forth his power to the uttermost Coasts of Heaven and earth, and with his virtue quickening the world, and all that is therein. Thus we see that the Gentiles did conceive a certain kind of knowledge and understanding, though undigested & imperfect, overshadowed (as it were) with humane reasonings, concerning God, and that although (through custom) they did celebrate the plurality of Gods, yet notwithstanding they did acknowledge but one only true God by Nature.  
This Truth of the unity of the Godhead, 
The unity of the Godhead proved from Scripture.  may be yet further proved and confirmed by express testimonies of sacred Scripture; as hear O Israel, the Lord thy God is one God, 
Deut. 6.4.32.39. Isa. 44.6. 7, 8.  and therefore know you that I am God alone, and besides me there is none other, saith the Lord himself; to show the truth and certainty of the unity of his Essence; also Saint Paul saith, 
1 Cor. 8.4 6.  We know that there is none other God but one, and so we find the same truth expressed in many other places of the Scripture, as Deut. 4 35 1 Same 2 2 Psal 18.31 Isa 37 16 & 45 5 21 & 46 9 Hos 13 4 Malipiero 2 10 Mark 12 29 32 Rom 3 30 Gall 3 20 Ephes 4 5 1 Tim 2 5 Jam. 2 19 
Reason showeth that there can be but one God.  &c: Besides, reason itself showeth; that there can be but one God, for if there were more Gods then one, than they must be either all without beginning, or one must proceed from other, either by creation or generation: That they should be all without beginning, is impossible; for than it must needs follow, that there should be multa principia prima, disp●rata, in una voluntate non convenientia, many first causes, and unequal beginnings, that could never agree; and be of the same mind and will: and therefore to say they should be all without beginning is most absurd, 
An unaswerable argument that there is but one God.  If one be from the other by Creation, then is the second a creature, and therefore but one God uncreated; & if one be from the other by generation, than the first gave the second, either a part or his whole substance; if a part, then is God partible, and may be divided, which cannot be said of such a spiritual indivisible substance, & if the first gave the rest his whole essence, then have all the same deity, and so all must be the same Godhead. Secondly, 
There can be but one infinite.  God is infinite, and therefore but one, because that which is infinite comprehendeth all things within the circle of itself. Thirdly, 
Deut. 6.4.5. Mark 12.29.30.  we are charged to give unto God all our heart, all our strength, and all our soul; if one must have all, there is none left for any other. Fourthly, there is but one first cause of all things. God is that first cause, therefore he is but one. Fiftly, 
But one first cause. Acts 17 28. Exod 3.14.  God is summum ens, the first and chiefest being, as himself professeth, I am that I am, & we have learned that of the Prince of Philosophers, that there can be but one chiefest Being, 
But one chiefest being.  Quia ens & unum convertuntur, because that being and one are all one. Lastly, It is impossible there should be many Gods; for seeing it is absolutely necessary, that he who is God, 
Why there can be but one God.  have all perfection of being in himself; to make many Gods, were to make them all imperfect, and so they can be no Gods, To allow of Polutheism (then) is to admit of Atheism, he cannot worship any God, who acknowledgeth many Gods, seeing there can be but One most perfect, 
But one most perfect. Tertul. l. contra Hermog. c. 17.  as but one first mover, one first efficient, and therefore this one God is so absolutely One, that he is One alone, besides whom there can be none other; for we deny all number in the Deity, 
Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Only one.  unless you mean in the personal proprieties: And therefore Gregory Nyssen saith well, 
Quod in multitudinem extendere numerum Deitatum, eorum duntaxat est, qui laborant multitudinis deorum errore. N●ssen. ad Eustach. l. de Trin. Basil ep. 141. ad Caesarium.  That to extend the number of the Deities into a multitude, belongs only unto them, which do erroneously maintain a multitude of Gods; for the Catholic Faith is this, That we should worship the Trinity in Unity, and the Unity in Trinity, that is, The Trinity of Persons, and the unity of Essence, because all number is to be rejected from the Essence of God, saith Saint Basil, for the divine Essence is so simple, and so numerically one, that no diversity can be given, 
The father, the Son, and the holy Ghost are one by nature.  whereby the very Persons do differ in regard of the Essence, so that whatsoever the Father essentially is, the Son is the same, and the Holy spirit is the same.  

How the persons are distinguished.  But now here we must observe, that although the Godhead cannot be divided in its Essence; yet the persons may be distinguished by their properties; 
Quia hoc est proprium Patris, quod solus est Pater, & quod ab alio non est nisi a se; & hoc est proprium Filij, quod a Patre genitus est solus a solo, & hoc est proprium spiritus sancti, quod nec genitus, nec ingenitus est, sed a patre & filio, aequaliter procedens.  for this is the property of the Father, That he alone is the Father, and that he is not from any other, but only of himself; and this is the property of the Son, that he alone is begotten of the Father alone, coequal unto him, and coessential, and this is the property of the Holy Ghost, to be not made, not begotten, but from the Father and the Son equally proceeding: And therefore we say, that these incommunicable and proper operations of the persons, do so make the true and real distinction of the Persons, that the Father cannot be the Son, nor the Holy Ghost; that the Son cannot be the Father, nor the Holy Ghost; 
That the distinction of the persons hindereth not the unity of the Nature of the Godhead, although every person entirely holdeth his own incommunicable property  and that the Holy Ghost cannot be the Father nor the son, so that in a word, all Three is the same Essence, and yet neither of the three can be the person of the other. Also from these inward actions or operations of these persons do proceed the nominal relations of the one unto the other, as Father; Son and Holy Ghost, which do likewise make a true & real distinction of the Persons, for the Father is not a name of Essence, but of relation unto the Son; and the Son is not a name of Essence, but of relation unto the Father; and so the Holy Ghost proceeding, is not a name of Essence, but of relation to the Father & the Son; & therefore these names are so proper to each person, that the name of the one cannot be ascribed to the other.  
Ob. But you will say that the Son it called Father, as Esa 9 6 He is said to be the Father of eternities.  
Sol: I answer, that the name of Father is taken two ways, 
The name of the father is taken two ways  

1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Essentially,  
2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Personally    
First, Essentially, & so in respect of the creatures, each person of the Trinity may be rightly termed Father:  
Secondly: Personally, and so the first person only is Father, because he only doth beget his son: 
How the father is the first person. Mat. 28 19 Joh. 5.26. Joh. 10.30.38. Mat. 11.27. Joh. 16.14.15.   
And here by the way we must remember, that the Father is the first person, not in priority of dignity, or of time, but of order as being the fountain of the Trinity, communicating (not alienating from himself) the whole nature & essential attributes of the Godhead to the son, and with the son to the Holy Ghost:  
Now as touching the outward actions or operations of these persons, 
Outward operations not altogether sufficient to express the differences of the three subsistences, and why.  we find they are not altogether sufficient to express their differences, for as Nazian: truly affirmeth of the three persons themselves, Non possum tria discernere quin subito ad unum referar nec possum unum cogitare, quin trium fulgore confundar; so may we say of their outward operations, that although they be affirmed of one, yet may they presently be referred to all three, 
Acts 20.28. 1 Pet. 1.2. Joh. 1.3. 1 Cor. 1.2. Psal. 33.6. Eph 4.30. Opera Trinitatis ad●extra sunt indivisa  & so we find them in many passages of the holy scriptures, as redemption & sanctification to the father, creation & sanctification to the son, & creatino & redemption to the Holy Ghost: So that indeed these outward works of the Trinity are so indivisible, that we cannot so properly ascribe them to any one, but you see, that they may likewise be ascribed to any other, And besides we must observe, that whereas the inward actions of these persons are permanent and necessary, 
Outward works voluntary.  these outward operations are transient and voluntary; for that God in these things is Liberrimus Agens, A free Agent, so that he might have chosen, whether to do them or not do them; and therefore in all these works, Election, Creation, Gubernation, Redemption, Sanctification, Glorification, there can be ascribed none other cause, 
Psal. 135.6.  but Quia voluit, because he would; For whatsoever pleaseth the Lord, that did he in Heaven and in Earth, in the seas, and in all deep places, And therefore I say, these outward actions, and so likewise those Names which are given unto these Persons in regard of these actions, as Creator unto the Father, Redeemer unto the Son, Comforter, and Sanctifier unto the Holy Ghost, are not altogether sufficient to express the differences of these persons, because they are common to all three in one Essence.  
And yet we find, that when any Action is determined to the Father, according to the manner of his existence as Father, then do the Scriptures say, a quo vel ad quem, from whom, 
Jam. 1.17. Prov. 16 4. Ephes. 3.21.  or for whom, or to whom, and when any action is ascribed to the Son, according to the manner of his existence as son, then do the scriptures say, Per quem, & in quo, 
Ephes. 3.21. & 1.3.  by whom, or through whom, and in whom; and when any action is assigned to the Holy Ghost, according to the manner of his existence as Holy Ghost, then do the scriptures say, Quo & ex quo, by whom, 
Rom. 8.14. Joh. 3.6.  and of whom, and in regard of these expressions, of the works of God by such Phrases, 
Basil de spiritu sancto c. 14.  Saint Basil doth expound that place of the Apostles in Rom. 11 36 Of him, and through him, and for him are all things, to be a plain distinction of the three persons, by the manner of their Actions, as well as their existence, because all things are of the Holy Ghost, by the Son for the Father, as the same Author speaketh.  
And thus you see, That although the divine Essence is only One impartible and indivisible, 
Athan●s. 2 Dialog. de Trinit.  yet that there are three persons in this one Essence; not that the Essence begets either Essence or person; but because the person of the Father begetteth the Person of the Son, and both Father and son do eternally spire and send forth the person of the Holy Ghost.  
But now if any shall further inquire of the manner how the father begetteth the son, and how the father and the son do spire and send forth the holy spirit, 
Galenus l. 15. de usu partium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I must answer as Galenus did, in a point far inferior to this, which is of infinite profundity; How this is done, if you inquire, you will be taken for one that hath no understanding either of your own infirmity, or of the power of the Creator, And the fathers do often dehort us from the curiosity of explaining the manner of divine mysteries, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for that worthy Nazianzen saith, 
Nazian. Orat. 1 de Theolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  You hear the generation of the son, be not curious to know the manner, you hear the Holy Ghost proceedeth, be not busy to inquire how; 
That we should not inquire too far into the manner of divine mysteries A finite understanding not possibly able to comprehend this infinite mystery.  And in another place he saith, Let the generation of God be honoured with silence; it is much for thee to have learned, that he was begotten, as for the manner how, we grant it not to be understood by Angels, much less by thee. So that here we must acknowledge it impossible that a finite understanding should comprehend that mystery which is infinite in its Glory, and therefore when the mind soars high to conceive the truth of the unity, it is dazzled with the Glory of the Trinity, & when it would conceive the mystery of the trinity, it is overcome with the glory of the unity. 
Not to be illustrated by any instances.  And to illustrate this mystery with instances, is to shadow out the light with colours, though the instances are that of the same sun in its body, beams, & light, the same water in its fountain, spring & river, yea the same soul in its understanding, memory and will. And therefore in this mystery of the Trinity, how in that most simple and single Essence of God, there be certain Persons truly subsisting, Three in One, and One in three, differing but not divided, several but not sundered, many and yet the same; all one for their Nature, all distinct for their persons, is a secret of all secrets, passing all reach and understanding of man, rather reverently to be adored, then too curiously to be searched into, 
Deut. 29 29.  for that secret things belong unto the Lord, and things revealed unto us. Let us not therefore, I say, be too curious to inquire how these things can be, but let us faithfully believe them to be a Trinity of Persons, in the Unity of the Divine Essence, and each person to have the whole divine Essence, so communicated unto it, as that all the three persons must needs be co eternal, co essential & coequal. Yea finally because it must be our chiefest care to keep ourselves within the limits of Faith; 
We must keep within the limits of faith.  I will hereunto add the Creed of Blessed Athanasius concerning this most sacred and ineffable mystery.  

Mar. 16.16. Mat. 28.16.  1 Whosoever would be saved, before all things it is needful that he hold the Catholic Faith, which except every man keep whole and inviolate, 
Heb. 11.6 2 Thes. 1.8.  he shall doubtless perish everlastingly.  

Deut. 6 4. 1 Cor. 8 4. 1 Joh. 5.7. Isa. 6 3.  2 And this is the Catholic Faith, That we worship one God in Trinity, and the Trinity in Unity, neither confounding the persons nor dividing the Essence.  

Joh. 5 32. & 14, 16. & 14. 26 chap. 1●1 & 5 31. Joh. 10.30. & 5.7.18.  3 For there is one person of the Father, another of the Son, another of the Holy Ghost: But the Divinity of the Father, Son and Holy Ghost is one, the glory equal, the Majesty coeternal.  

Joh. 1.1.3. Heb. 1.2. J●●. 14.23. Ephes. 3.17.  4 Such as the Father is, such is the Son, and such is the Holy Ghost, the Father uncreate, the Son uncreate, and the Holy Ghost uncreate, 
Mat. 28.20. Prov. 8 25. Rev. 1.8. &. 21 6. Gen, 1.2. Job 33.4. Rom. 8.9.  the Father immense, the son immense, and the Holy Ghost immense, the Father eternal, the son eternal, and the Holy Ghost eternal, and yet not three eternals, but one eternal, as there are not three uncreated, nor three incomprehensible; but one uncreated, and one incomprehensible.  
5 Likewise the Father is almighty, 
Joh. 16.15. Rev. 1.8.4.8. 1 Joh. 5.20. Rom. 9.5. 1 Cor 12.11. Acts 5.3.4 Luke 2.11 Acts 4.24. 1 Cor. 8.6.  the son almighty, and the Holy Ghost almighty, yet there are not three Almighty's, but one Almighty, even so the Father is God, the son is God, and the Holy Ghost is God, and yet there are not three Gods, but one God: so the Father is Lord, the son is Lord, and the Holy Ghost is Lord, yet not three Lords, but one Lord.  
6 For, As we are compelled by the Christian verity to confess severally each person to be God or Lord, so we are forbid by the Catholic faith, to say there be three Gods or three Lords.  
7. The Father is made of none, 
Joh. 1.14. Prov. 8.25. Psal. 2.7. Heb 1 5. Joh 15. ●6. Rom. 8.9 Gal. 4.6.  nor created nor begotten, the son is from the Father alone, not made nor created but begotten, the Holy Ghost is from the father and the son, neither made, nor created, nor begotten, but proceeding. There is then one Father, not three Fathers, one son, not three sons, one Holy Ghost, not three Holy Ghosts.  
8 And in this Trinity, none is before or after other, none lesser or greater than other, 
Joh. 5.18. & 10.30. &. 16.15 Gen 1.2.26.  but all the three persons are coeternal among themselves, and coequal, so that in all things, as is said, the Unity in Trinity, 
1 Joh. 2.23. Rom. 8.9. 1 Cor. 12.3.  and Trinity in Unity is to be worshipped; He than that will be saved, must thus think of the Trinity.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
FINIS.   

A Catalogue of some Books printed for, and sold by Edw. Dod. at the Gun in Ivy-lane.  
AN entire Commentary upon the whole Old Testament, in 4 Vol. in fol. wherein the divers Translations & Expositions literal and mystical, of all the most famous Commentators both Ancient and Modern are propounded, examined, and judged of, for the more full satisfaction of the studious Reader in all things, which compleateth the Author's Comment on the whole Bible, a work, the like to which hath never yet been published in English by any man, written by John Mayer, Doctor in Divinity.  
The Expiation of a sinner, in a Commentary on the Epistle to the Hebrews, Fol. by T L. DD. a learned and reverend Divine.  
The justification of a sinner, being the main Argument of saint Paul's Epistle to the Galathians fol. written by the Author of the Expiation of a sinner.  
Thomae Leshintonii Logica analytica, de princîpiis, Regulis & usu Rationis Rectae. 8.  
The Angel-Guardian, proved by the Light of Nature, beams of scripture, and consent of many ancient and Modern writers, untainted with Popery; By Robert Dingley Master of Arts, late Fellow of Magdalen College in Oxford, 8.  
America, or an exact description of the West-Indies, especially of those Provinces under the dominion of Spain, in which, not only the nature and climate of the place, with the Commodities it affordeth is fully described, but also plain & full directions given for the right ordering of the same, so as to fit them for the use of the Inhabitants, and also for transportation, the like never yet published in English, faithfully related by N N Gent. in 8.  
Nature's Paradox, or the innocent Impostor, a pleasant Polonian History, translated out of French into English, by Major John Wright: 4  
Poems, Songs and Sonnets written by Richard Lovelace Esq; 8.  
The life and death of Mr. Carter, with other Tracts written by his son Mr: John Carter, Minister of God's word in the City of Norwich, 8.  
Directions for writing true English by Richard Hodges in 8.  
The Breviat of saving Knowledge by 5 Brinsley of great Yarmouth, the second Edition, corrected and much enlarged by the Author, in 8.  
Heaven's Alarm to all Jurors, especially false swearers, in 12 by Tim: Woodroffe.  
The surfeit to A, B, C, in 12 being a very ingenious thing.  
The Reign of King Charles, faithfully and impartially delivered and disposed into Annals by A L Esq; Fol: And newly Enlarged and Corrected by the Author.  
Judgement and Mercy; or the Plague of Frogs inflicted, removed delivered in nine sermons by that late Reverend and learned Divine, Mr. Josias Shute 4.  
The safe way to Glory; in several exercises of general use, by William Smith Mr of Arts, R. of Cotton in Suffolk.  
The Triumphs of Rome over despised Protestancy in 4 by a person of eminency in the Church of England: