The Proposition contains one of the deepest mysteries in godliness, 1 Tim. 3.16.1 A mystery by which apprehension is dazzled, invention astonished; and all expression swallowed up. If ever the tongues of Angels were desirable to explicate any word of God, they are so here. Great is the interest of words in this Doctrine; We walk upon the brink of danger. The least ⟨p. 53⟩tread awry, may engulf us in the bogs of error. Arrius would have been content if the Council of Nice would but have gratified him in a Letter [Greek or Hebrew], and [Greek or Hebrew]. The Nestorians also desired but a Letter [Greek or Hebrew]. These seemed but small and modest requests, but if granted had proved no small prejudices to Jesus Christ, and his truths. I desire therefore the Reader would with greatest attention of mind, apply himself to these truths. 'Tis a Doctrine hard to understand, and dangerous to mistake. I am really of his mind that said *its better not touch the bottom, than not keep within the circle, melius est nescire centrum, quàm non tenere circulum. He did assume a true humane body; that is plainly asserted, Phil. 2.7, 8, &c. Heb. 2.14, 16. In one place its called taking on him the seed of Abraham, and in the Text Flesh. He did also assume a true humane soul, that's undeniable by its operations, passions, and expiration at last, Matth. 26.38. and 27.50. And that both these natures make but one person, is as evident from Rom. 1.3, 4. Jesus Christ was made of the seed of David according to the flesh, and declared to be the Son of God with power; according to the Spirit of holiness, by the Resurrection from the Dead. So Rom. 9.5. Of whom as concerning the flesh, Christ came; who is over all, God blessed for ever, Amen. But that you may have a sound and clear understanding of this mystery,3 I will (1.) open the nature (2.) the effects and (3.) the reasons or ends of this wonderful union.
The Proposition contains one of the deepest mysteries in godliness, 1 Tim. 3.16.1 A mysterie by which apprehension is dazled, invention astonished; and all expression swallowed up. If ever the tongues of Angels were desirable to explicate any word of God, they are so here. Great is the interest of words in this Doctrine; We walk upon the brink of danger. The least ⟨p. 53⟩tread awry, may ingulph us in the bogs of error. Arrius would have been content if the Council of Nice would but have gratified him in a Letter 〈non-Latin alphabet〉, and 〈non-Latin alphabet〉. The Nestorians also desired but a Letter 〈non-Latin alphabet〉. These seemed but small and modest requests, but if granted had proved no small prejudices to Jesus Christ, and his truths. I desire therefore the Reader would with greatest attention of mind, apply himself to these truths. 'Tis a Doctrine hard to understand, and dangerous to mistake. I am really of his mind that said *its better not touch the bottom, than not keep within the circle, melius est nescire centrum, quàm non tenere circulum. He did assume a true humane body; that is plainly asserted, Phil. 2.7, 8, &c. Heb. 2.14, 16. In one place its call'd taking on him the seed of Abraham, and in the Text Flesh. He did also assume a true humane soul, that's undeniable by its operations, passions, and expiration at last, Matth. 26.38. and 27.50. And that both these natures make but one person, is as evident from Rom. 1.3, 4. Iesus Christ was made of the seed of David according to the flesh, and declared to be the Son of God with power; according to the Spirit of holiness, by the Resurrection from the Dead. So Rom. 9.5. Of whom as concerning the flesh, Christ came; who is over all, God blessed for ever, Amen. But that you may have a sound and clear understanding of this mysterie,
- 1Incarnatio est opus de•, quo filius dei secundum oeconomiam divini consilii patris & sui, & spiritus sancti s•se humilians; veram, integram, perfectam, sanctamque cara•m ex virgine Mariae, spiritus sa•cti operatione, & efficacia; in unitate personae sibi assumpfit: ita ut caro illa nullam propriam subsistentiam extra•dei filium habeat, sed ab illo, & in •o verè sustentetur & gestetur: duabus perfectis naturis inter se [Greek or Hebrew] unitis; unde constituitur persona Christi [Greek or Hebrew], &c. Synopsis purioris Theologiae. p. 295.Incarnatio est opus de•, quo filius dei secundum oeconomiam divini consilii patris & sui, & spiritus sancti s•se humilians; veram, integram, perfectam, sanctamque cara•m ex virgine Mariae, spiritus sa•cti operatione, & efficacia; in unitate personae sibi assumpfit: ita ut caro illa nullam propriam subsistentiam extra•dei filium habeat, sed ab illo, & in •o verè sustentetur & gestetur: duabus perfectis naturis inter se 〈non-Latin alphabet〉 unitis; unde constituitur persona Christi 〈non-Latin alphabet〉, &c. Synopsis purioris Theologiae. p. 295.
- *Reason (saith one) can never show it self more reasonable, than in ceasing to reason, about things which are above reason. Quae sunt occulta, non sunt f•rutanda. Quae manifesta, non negligenda. Prosper.Reason (saith one) can never shew it self more reasonable, than in ceasing to reason, about things which are above reason. Quae sunt occulta, non sunt f•rutanda. Quae manifesta, non negligenda. Prosper.
- 3Nomina concreta non multiplicantur, nisi multiplicentur supposita. U•um autem cum tantum sit in christo suppositum; Uns tatum sit christus, necesse est. Trelcat. page 67.
