Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	sin_n	wage_n	4,685	5	10.8916	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79465	Anti-Socinianism, or, A brief explication of some places of holy Scripture, for the confutation of certain gross errours, and Socinian heresies, lately published by William Pynchion, Gent. in a dialogue of his, called, The meritorious price of our redemption, concerning 1. Christ's suffering the wrath of God due to the elect. 2. God's imputation of sin to Christ. 3. The nature of the true mediatorial obedience of Christ. 4. The justification of a sinner. Also a brief description of the lives, and a true relation of the death, of the authors, promoters, propagators, and chief disseminators of this Socinian heresie, how it sprung up, by what means it spread, and when and by whom it was first brought into England, that so we be not deceived by it. / By N. Chewney, M.A. and minister of God's Word.	Chewney, Nicholas, 1609 or 10-1685.	1656 (1656)	Wing C3804; Thomason E888_1; ESTC R207357	149,812	257

the Dialogue professe he knows not what kind of imputation it is and yet doth he thus reproach it We may easily know then what Spirit he is of Iude 10. Speaking evill of those ●hings which he knoweth not And 't is a sign he knows it not indeed otherwise he would not so severely censure it yea condemne and blaspheme it as he doth which most darkens the necessary Doctrine of a sinners justification let the indifferent Reader judge If he desire to know what it is let him search the Scriptures for they do abundantly testify of it To the Law and to the Testimony * Legimus passim apud Paulum nos justos fieri justificari p●r Christum per Christi mortem sanguinem redemptionem obedientiam justitiam illam justitiam imputari nobis à Deo absque operibus Noster Amesius Bell. enerva 10.4 pag. 137. and they which speak not according to this word it is because there is no light in them The very term Impute taken for judicial laying of that to the charge of a person which is not properly his but yet justly laid to him and put truly upon his account is ten times used by the Apostle Paul in the 4th to the Romanes In which sense we affirm that sin is imputed to Christ or else he could not have suffered This we take to be and shall stick by as an infallible truth No man dyes as death is a privation of the life of the body unlesse it be for his own sin or the sin of some others imputed to him The Scriptures that confirm this are divers Gen. 2.17 In the day that thou eatest thereof thou shalt dye the death Rom. 6.23 The wages of sin is death 1 Cor. 15.56 The sting of death is sin Rom. 5.12 As by one man sin entred into the World and death by sin and so death passed over all men for that all have sinned from whence we collect that every man that dyes dyes for sin that is either for his own or the sin of some other made his by imputation Death is not natural to man as man For that which is natural to him as he is man was engraffed into him and appointed unto him of God but death is not planted or engraffed into him by God neither was he by him made lyable to it e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Man before his fall was free from death as after the last judgment he shall be likewise Besides death is an enemy to humane nature threatning the ruine and destruction thereof will any man then say that that is natural to him which doth destroy him Is that agreeable to the nature of man which above all other he abborreth being accompanied with that which brings nothing but trouble anguish and vexation to him whence we see that death is not natural to man as man but to man only as a sinner Now that Christ dyed the Devils themselves have not impudence enough to deny being themselves instrumentally engaged for the effecting of his death But let the Dialogue or any man else for him answer me in good sadness was it for his own sin or for the sin of others None can none dare openly though these black mouth'd Socinians do secretly mutter so much affirm for his own therefore it must necessarily be for the sin of others Sin may be said to be anothers properly or improperly either truly or after a certain manner those sins are truly anothers of which in no sort thou hast bin partaker and for which by no Law thou art bound to suffer but for those whereof thou hast bin partaker no reason can be produced to the contrary but thou shouldst suffer Christ doth in a manner partake of our sins f Isa 53.6 the Lord hath laid on him or hath made to meet on him the iniquities of us all yea Peter in the 2. Chapter of his first Epistle and the 24. vers saith plainly that his own self bare our sins in his own body on the Tree c. and so cannot especially offering himself and becoming our surety undertaking for us the penalty due to us but be every way lyable to the same Christ was not subject to any necessity of dying being as God immortal as man holy and immaculate without the least tincture of sin therefore no necessity in him no necessity for him but in respect of us and as our pledge and surety This is a proposition of an undoubted truth that where there is no Original corruption there is no actual transgression Christ being free from the one must needs be acquit of any suspition of the other therefore not for his own sins but for ours the guilt whereof being laid upon him and imputed to him did he suffer that misery those torments and that death that accursed death of which we have already so fully spoken Here the Dialogue that he may the more closely and covertly beguile the over-credulous Reader which I perceive is his great endeavour doth ignorantly if not wilfully corrupt some texts of Scripture wresting and wringing them about to make them speak in his sense and to his purpose namely that Christ did not bear as we say by imputation but did bear away our sins and our iniquities from us Having therefore already freed those places quoted out of the Prophesie of Isaiah g Isa 53.7 c. expounded as he saith by that of Matt. 8.16 and from which he draweth this false consequence that Christ bore our sins as he bore our sicknesses whereas indeed there is great difference in the manner of bearing h Hos enim abstulit non pertulit illa non pertulit illa pertulit abstulit simul Sibran Lub lib. 2. cap. 4. these he did not bear but bear away those he bore and bore away together We shall now do the best we can by Gods assistance to clear this of St. Peter also and free it from the like corrupt handling In this 1 Pet. 2.24 the place before cited the Apostle saith expresly that Christ did peccata nostra sursum tulisse carry our sins up with him upon the crosse If the Spirit of God by the Apostle had intended herein a bearing away he might have used as learned Grotius well observes i De Satisfactione Christi cap. 1. and more apt for that purpose the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which barely signifies to take away But for the greater Emphasis and more cleer expressing of his meaning he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he took up which is so far from diminishing that it adds something to the signification thereof Now Socinus and his Ape the Dialogue that they may weaken if possible the strength of this place do tell us that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie abstulit he bare away but quite contrary to the nature and use of the word For neither the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will admit of

he was made a curse For the third in what nature he was made a curse We have this answer In his humane nature consisting of body and soul yea in soul rather then in body the soul of man being the principal seat and place of residence for sin For saith Christ himself z Mat. 15.19 out of the heart which in Scripture beareth usually the name and title of the soul proceedeth evill thoughts murthers adulteries c. Yet I say in both compleating and making up the humane nature sustained and supported by the Divine being in Union with it Here is something to be borne and meet it is a Bishop Andrews ser that every one should bear his own burthen the nature that had sinned bear his own sin Mans nature had sinned and therefore mans nature ought to suffer But that which mans nature should mans nature could not bear not the heavy and insupportable weight of Gods wrath due to sin but God could The one ought and could not The other could but ought not if he had not bin man he could not have suffered if he had not bin God he had sunk in his sufferings and had never bin able to have gone thorow with them God had no shoulders Man had but too weak God knows to sustain so great a weight So that as he was man he was lyable and as he was God he was able saith that learned Prelate b Pag. to bear the burthen in the heat of the day c Psal 16. To the last how far forth Christ was accursed We answer thus There is a two-fold death a first and a second death in the first death there are two degrees separation of body and soul and the putrifaction of the body separated The first Christ suffered but not the second For his body being deprived of life according to the dialect of the Psalmist c Psal 16. saw no corruption Again in the second there are two degrees the first is a separation from God in sense and feeling The second is an absolute separation from him for ever never to be admitted into favour any more Into this last degree of death Christ entred not for in the midst of his most grievous sufferings in the exaltation and height of all his sorrows he yet cryed out my God my God declaring his trust in and dependance upon God notwithstanding all his misery Neither could it be otherwise without a dissolution of the personal Union But into the first deg●ees of this second death we affirm and that upon plain Scripture grounds against all opposition that Christ did enter that is the sense and feeling of Gods wrath and indignation d Cum ira Dei sit voluntas puniendi rectè etiam di●ipotest Iratus illo quèm vice loco delinquentium punire vult essen due to the Elect in regard of their iniquities by which they had provoked him to be highly displeased with them Not to muster up any more * Instances witnesses we will only take a short survey of that place of the Apostle to the Hebrews cap. 5. vers 7. Who in the dayes of his flesh when he had offered up Prayers and Supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared and so free it what we may from the violence done unto it by the Dialogue who notwithstanding his profession of reverence to those Authours who expound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear yea the fear of astonishment at the sense and feeling of Gods wrath for the guilt of our sins yet labours tooth and naile to overthrow their exposition and by one of his own to carry the meaning of the Text another way telling us that some translate it reverence others dignity a third sort piety to which because he himself adheres rather then to any other doth therefore conclude that it must be so taken here and must not cannot be otherwise But by the Dialogues good leave there is no such necessity for that as he would have us believe the proper signification of the word being fear together with the frequent use of it by all sorts of Greek Authours both holy d Heb. 12.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and humane e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plut. in Camille declare the contrary as also the Proposition annexed f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot be bribed or corrupted to comply with the sense and interpretation of the Dialogue It was not an ordinary fear arising from an ordinary cause g Metus vel solitudo c. that thus constrained our blessed Saviour to entreat and supplicate for he felt such pains saith Piscator h In animo pariter corpore tales sensit dolores quales damnati sensuri sunt in inferno ut ita satisfaceret pro peccatis nostris quae ut Sponsor in se susceperat c. In Heb. 5.7 as the Elect if they had bin damned in Hell should have felt that so he might make satisfaction to the Justice of God for their sins the guilt of which as a Pledge or surety he had freely and voluntarily taken upon him He offered up saith the Apostle prayers and supplications with strong crying and tears to him that was able to save him from death and was heard in that he feared If it had bin fear of bodily death only as the Dialogue would have it what need such cryes such strong cryes with tears Surely be would make him lesse then a man and more faint in a good cause then Malefactors are in a bad But the Text is plain he was heard in that he feared that is saved from the death he feared but he was not saved from the bodily death for he dyed and gave up the Ghost i Mat. 27.58 therefore it was not the bodily death but the great horrour of soul * Christus ut plenè pro nobis satisfaceret non tantum corporis sed etiam summos animi cruciatus sustinuit Vicit B●za in Mat. by reason of the wrath of God which he suffered that he so feared and from which he was in respect of the eternity there of delivered Nor was it Christs deliverance out of these sufferings much lesse from a bodily death only as the Dialogue but upon what grounds I know not doth most vainly to say no worse affirm but the glory of God his Father in the salvation of the Elect which was the Master-piece of all his prayers Well we have enough for our purpose He prayed that he might be delivered from death True but this death was the death of the crosse the principal part whereof was the curse that is the wrath of God due to the Elect for sin from which he was delivered in respect of duration but sustained it for a time for them that they might for ever be freed from the same And this we take to be the

very drift and purpose of the Holy Ghost in this place of the Apostle Further more there are some and those of no small account in the Church of God who take that Article in the Creed of Christs descension into Hell to signify those Spiritual and internal passions which he suffered in his Soul out of the sense of Divine wrath hanging over him and inflicted upon him by reason of the guilt of our sins for which he was to satisfie Thus U●sinus k Catechism pag 236. and Spanhemius l Summos cruciatus angustias dolores quas Christus perpossus c. de exinatione Christi pag. 274. also our own Perkins m Perkins on the Creed upon the Creed expounding that part of Hannah's song 1 Sam. 2.6 The Lord killeth and the Lord maketh alive He bringeth down to Hell and raiseth up again saith thus The Lord maketh men feel wo and misery in their Souls yea even the pangs of Hell and afterwards restoreth comfort and refreshment to them But we passe this What ever uncertainty in this point the Dialogue would fasten on us and make the World believe there is among us shall so he may gain the more credit to himself and his Socinian opinion I leave to the judgment of the indifferent Reader in the mean season let all men know that in this we all agree and this constantly and un●nimously affirm that Christ Jesus suffered that death and those very Soul n Ipsam poenam infornalem re ipsa tulit c. Poliander 1. concertatione torments to which the Elect were subject by reason of the curse of the Law which lay upon them For the further confirmation whereof we here propound a three-fold question First in what manner Secondly in what measure Thirdly for what time Christ suffered this death and these torments Which being resolved will not be much unlike Solomons three-fold cord not easily broken First how and in what manner Christ suffered this death and these torments Answ Our sins and we by reason of our sins being accursed hatefull and abhominable in the sight of the most pure God not beholding us in our filthinesse but with indignation towards us It pleased Jesus Christ being himself most holy by the unspeakable mercy of the Father and his own free grace and goodness taking upon him our miserable and forlorne condition and undergoing both in body and soul those torments which we should everlastingly have suffered * Christus fit pro nobis maledictio in cruce luens poenam iis debitam qui voluerunt dificri Bez. in Luc. 23. to free us from the same This I say he did freely and of his own accord for though according to the Evangelist o Mat. 26.39 there may seem some reluctancy in him yet against the Monotholites we consider in Christ a double will the one Divine the other humane in respect of his humane will he may be said under condition to eschue death and desire to be delivered from it but his Divine will was that the will of his Father and not his humane will might be accomplished which being considered he did freely and voluntarily engage himself to suffer what ever his Father in Justice would even to his wrath and indignation to satisfy the same and free the Elect from it Secondly how much and in what measure Christ suffered Answ As much in full weight and measure if we may use the terms as did counter-vail all the sins of the Elect past present and to come and what was wanting in his bodily torments to make full satisfaction to Divine Justice was supplyed and made up in his soul sufferings * Christus cum Satana cum p●ccatis cum morte denique horren●a illa maledictione De●armatis potenter luctans c. Beza in Mar. cap. 13. the sense of which both before and in the time of suffering did so much molest and trouble him Thirdly what time and how long did he suffer Answ From the very time that he began to work out the Redemption of the Elect date it when they will untill upon the crosse he cryed out consummatum est it is finished To the Jews this may be a stumbling block to the Greeks foolishness to the Dialogue and the rest of the Socinian brood absurd and ridiculous but both to Jews and Greeks with all that believe it is the mighty power wisdome and goodness Object 1 of God to Salvation But here the Dialogue c. do scoffingly object what would God deal so hardly with his own Son as not to abate him any thing of the full price of that which sinfull man should have payed Answ To which the Apostle himself hath given an answer hear we him for we cannot mend it p Rom. 8.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non pepercit he spared not his own Son but gave him up to death and what death even the cursed death of the crosse for our redemption Object 2 It is further objected that this punishment and these sufferings and that death which our Savivour Christ endured cannot he said to be eternal because they lasted but a time which being expired they were likewise finished Answ For answer whereunto we affirm that a thing may be said to be eternal two wayes q Vel ratione quid dicatis vel ratione durationis L. V. de satisfactione either in respect of the substance or in respect of the circumstance the being or continual being of a thing in the former sense Christ suffered eternal death not in the latter he suffered the essential part of those torments r Ipsissimam maledictionem in lege minacum subierit Idem which all the Elect should have suffered unto all eternity though not the circumstantial in respect of duration Besides eternal death in the phrase and dialect of the Scriptures doth not signify the perpetual dissolution of body and soul as the Socinians do understand it for so the damned themselves do not suffer eternal death ſ Aliud est ceterum in morte manere aliud est aeternam mortem sustinere Illud durationem hoc virtutem mortis utrumque vel de animae corporis solutione vel de cruciatibus gehennae intelligitur Cal. de Satisf pag. 466. but either in the immeasurable greatness of infernal torments or the everlasting continuance thereof The first of which is essential the other but accidental That Christ suffered This he could not ought not to undergo Could not because he is eternal life it self God blessed for ever Amen Ought not because it was his office to free us from death by conquering the power and taking away the sting thereof Lastly Christ may be said to suffer eternal death potentially if we may borrow that expression to declare our intention though not actually that is a death alwayes enduring though not by him alwayes to be endured There is this proportion between that death which we should have suffered and that which Christ did

question for conscience sake But should vve be thus persvvaded by him vve might unhappily choake our selves vvith bones insteed of meat If he vvould have men neither stop nor stumble at his Doctrine he must carry the matter more cleerly or more cleanly at the least then hitherto he hath done in that which hath already past our hands or is vvilling to do for ought vve see in that vvhich yet remains to be surveighed by us not forsaking the ordinary phrase of Scr●pture such as hath bin in use in all ages with the Church of God and by coyning new and unusual expressions thereby as much as in him lyes to ob cure the Truth and obtrude and confirm in the room thereof his own devices yet he hovers about so long in generals as that me thinks he seems desirous that his Reader should understand more then he is willing to expresse And seeing he is so loth to tell us what this new knack is which he hath bin so long a hammering on the Socinian anvile and what he means by his Mediatorial obedience we will take the pains to sift him a little and see if we can bolt it out and here at last it comes and this it is Christs Mediatorial obedience saith he is made up of certain actions performed by him not in way of obedience to the Moral Law for all such actions he performed as a godly Jew and as man only * Rank Socinianisme The Dialogue denies the hypostical Union of the two natures in Christ which must not cannot be severed one from the other but as God-Man Mediatour unto the Law of Mediatour-ship especially after thirty years of age the Master-piece whereof was his yeelding himself up to suffer a bodily death Monstrum horrendum informe What a piece of stuffe is here yet all this thrust upon our belief if we were so mad as to receive it without any other authority to back it then a bare ipse dixit the Dialogue himself affirms it But fair play and above board will do well especially in matters of such consequence And we would have him know that in matters of faith we must embrace nothing but what we are perswaded is firmely and surely grounded on the Word of God by which when he hath proved this Mediatorial obedience which he hath here proposed to us his work is done and it shall go hard but we will get him leave to play In opposition then to this new no obedience we will put into the other scale that which we understand by the true Mediatorial obedience of Christ that so the Reader whose judgment is free may plainly discover the van●ty of the one by the reality of the other It is then the whole conformity of Christ God-Man in both Natures Divine and humane to the will of his Father doing and suffering all things needfull and necessary for the satisfaction of Divine Justice freeing also thereby the Elect in whose room steed he dyed and suffered from those eternal miseries and Calamities to which they were lyable This is called the active and passive obedience of Christ which division is not allowed in respect of the several causes but the circumstances only for no obedience in respect of the cause can be said to be passive but active only Christ therefore taking upon him our person as well by doing as suffering subjected himself to the Law of God for us fulfilling the same by his most perfect obedience even to the death of the crosse by which he compleated and perfected al his other sufferings That this is so doth manifestly appear by the Apostle p Rom. 3.31 by faith saith he we establish the Law Now faith doth establish the Law these two wayes It was the first voyce of the Law in the day that thou eatest thereof thou shall dye the death after that it spake thus cursed is every one that continueth not in all things that are written in the Law to do them These threatnings of the Law we establish by faith because by faith we testifie that they are not in vain and to no purpose seeing it was necessary that Christ should dye and endure the curse of the Law for us that we might be redeemed from the same Therefore first of all by faith we confirm and establish the truth of the threatnings of the Law The other voyce of the Law is he that doth these things shall live in them this also we establish by faith because we believe we are justified freely without the performance of the Law in respect of our selves but not so in respect of Christ who that he might satisfie the Law for us was lyable to the fulfilling and accomplishing thereof with most exact and perfect obedience as every way most necessary and convenient In the second place therefore we are truly said to establish the Law by faith because we believe that in Christ we have perfectly fulfilled it even with that very obedience that the Law required Also the same Apostle q Rom. 8.3 seeing we could not perform the things conteined in and commanded by the Law in or by our selves we have performed them in the person of our Mediatour who hath taken off the threatnings of the Law by satisfying the penalty of it and suffering the utmost that by the rigour thereof could be inflicted on him as also hath fulfilled the precepts of the Law by his most entire and perfect obedience to the same We stood engaged unto God by a double debt one was the str●ct and rigid observance of the Law every moment to fulfill the same even from that first instant wherein it pleased the Lord to kindle the light of knowledge in our hearts untill the last minute when he should be so pleased to put it out again the whole course of mans life and that both in regard of purity of nature and purity of action This debt being laid upon us in the Creation vvas severely exacted from us by the Lavv The other having failed in this is to give full and ample satisfaction to the Justice of God for the non-performance hereof Having broken this Lavv of God holy in it self and easy to be performed by us in regard of the holiness of our Creation in both these being obliged and yet neither performed vvhat can be expected by us but that we should suffer the greatest penalty that could be inflicted But Christ Jesus the beloved Son of his Father becomes our Surety and by Gods acceptance of his obedience for us made full and compleat satisfaction even to the rigour of the Law both doing and suffering vvhat was or could be according to the Justice thereof required by it For the better and more cleer concerving of this Quest 1 obedience these three questions may be demanded First when this Mediatorial obedience did begin and when it ends Answ Answ This Mediatorial obedience performed by Christ began at his Incarnation the Angels told it for joyful tidings to the Shepheards

vain for they cannot shake us from our assured confidence herein being so strongly confirmed and maintained by the Scriptures as we find it is and that first partly by that which hath bin said already if Christ were not lyable to the Law in respect of himself which notwithstanding he truly fulfilled it is then most certain that he fulfilled the Law for others See what he spoke to Iohn the Baptist b Matt. 3.15 it becometh us to fulfill all righteousness So c Matt. 5.17 I am not come saith he to destroy the Law but to fulfill it Secondly also partly by the opinion of the Apostle d Rom. 8.3 for what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinfull flesh and for sin condemned sin in the flesh where the fulfilling of the Law is ascribed to the Son of God which was impossible to be performed by us that the righteousness of the Law should be fulfilled in us by faith that is in Christ Jesus Moreover we may peruse that of the Apostle e Rom. 5.18 and that to the Philipians cap. 3. vers 9. Thirdly from that Axiome of St. Paul to the Romanes Christ saith he is the end of the Law for righteousness to every one that believeth for what else is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the Law but the complement and perfect fulfilling of the same But for whom hath he fulfilled the Law Not for himself but for us that believing in him who hath done this for us we might be justified Fourthly from the imputation of righteousness g Phil. 3 5. that I may be found in him saith the Apostle not having mine own righteousness which is of the Law but that which is through the faith of Christ * Quam quia non habemus in nobis Deus nobis gratuitò donat Calvin in Gal. 3.6 the righteousness which is of God by faith Hence we argue If the righteousness of Christ be truly imputed to us it is necessary also that it should be employed and improved yea performed for us that is in our steed But it is truly imputed to us h Rom. 5.18 Therefore it is necessary it should be imployed improved and performed for us Lastly from the very end of Christs being subject to the Law from whence also we conclude If Christ of his own accord subjected himself to the Law that he might redeem us from the Law and that we might obtain the adoption of Sons it were requisite that Christ should compleat and fulfill the Law for us But the former is true Therefore the latter Thus then we see not for himself did Christ fulfill the Law of God as Socinus and our Dialogue considering him only as a godly Jew would have it but for us * Christus pro nobis est in carnatus pro nobis obedivit patri pro nobis baptizatus passus mortuus resuscitatus glorificatus Symphonia Cathol and in our steed did he compleat the same though they never so much oppose it And so we come to our question again Christ was either doing or suffering suffering or doing i Christus in vita habuit actionem passivam aut passionem activam even during the whole course of his life his triumph was upon the crosse a little before his death when he had procured deliverance from Hell and right and interest to Heaven then was the perfect consummation of his obedience For saith the Apostle k Heb. 9.15 by the death of the Mediator not his bodily death only as the Dialogue falsly and fainedly would have it but his whole sufferings both in soul and body the close and conclusion whereof was death do we receive the promise of an everlasting inheritance and notwithstanding he was about it and all things in the way of obedience which he either did or suffered conduced to it yet with one l Heb. 10.14 oblation upon the crosse did he perfect them that are sanctified Nor can they possibly be perfected but by the perfect obedience of Christ imputed to them And so we passe unto the other two Questions which are yet to be handled Secondly how Christ could obey being God and Quest 2 satisfy for us being man Answ Answ Christ must not be considered in the transaction of this great and weighty business either meerly as God or meerly as man but as God-man or man-God junctae juvant both together will do well but either alone will not serve the turn It is a grosse absurdity to say no more of which the Dialogue is guilty in this particular conceiving him no other no better for thirty years together then any other common though Godly Jew notwithstanding he had then the work and office of a Mediator imposed on him The two distinct natures of Christ Hypostatically united must not cannot be separated or divided without wrong or in ury to the person of the Mediator and his high and holy undertaking herein That the truth of this sacred mistery which seems folly unto some may the more cleerly be manifested unto all who desire to be instructed in it we will lay down these few ensuing arguments The first of which is taken from the Names and Apellations which are usually ascribed and given unto Christ being not only God or Man or the Son of God or the Son of man but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man as m 2 Sam. 7.19 Homo qui Deus Dominus est So according to the Original The Man which is the Lord God also n Isa 9.6 the Prophet telleth us of a Child puer natus a Child is born and yet in the same verse he is called the mighty God the everlasting Father Likewise the Prophet Jeremiah o Jer. 23.5 6. calls him the Branch of David and yet the Lord our Righteousness The second from the Prophesies of the old Testament concerning the Messiah in which as true God he is set before us and proposed to us as also his coming in the flesh as true man is described to us for the working out of our redemption The Psalmist notes him as true God in these words p Psal 45.6 Thy Throne O God is for ever and ever and vers 7. as true man in these words Thou art annointed with the Oyle of gladness above thy fellows Also q Psal 68.18 where is described his Ascension according to his humanity who is said as God vers 7. to go forth in his divinity before the people In like manner the Prophet Isaiah bringeth him in r Isa 49.16 as Jehova in respect of his Divine and yet sent by the Holy Ghost in respect of his humane nature The third from the most plain and evident Testimonies of the new Testament in which also as God and Man he is delivered and descyphered out unto us So the Evangelist St. John ſ Joh. 1. vers 1. 2 3 4.