By right of the Fathers constitution because the Father hath put all things under his feet and gave him to be the head over all things to the Church Eph. 1.22 and hath made him heir of all things Hebr. 1.2 His Dominion therefore extends not onely unto us but unto all creatures Seeing therefore Christ is the Lord of us all we ought to be humble and meek one towards another for we are fellow servants of the Lord. Masters give unto your servants that which is just and equal knowing that ye also have a Master in heaven saith S. Paul Col. 4.1 And seeing that Christ is the Lord let us adhere to him alone otherwise we shall have very many strange lords whom to serve it will be most miserable Most truly said S. Ambrose O how many lords hath he who hath not one he hath so many lords or masters as he hath sins yea holy father he hath so many mistresses as lusts and certainly thou thy self being judge lust is a most furious mistress Let us therefore serve the Lord Jesus onely And if we be noble and generous Christians let us not admit of any other government As Thomas Aquinas observeth of horses that a spirited and wel-mettled one will not admit of any other rider but his own master and is moved onely at his beck Hitherto of the titles of the Mediator he is further to be described according to the degrees both of his exinanition or humiliation and likewise of his exaltation First Christ did empty himself and became very low The word is made flesh Joh. 1.14 The Son of God is made the Son of man that the son of man might become the son of God He is now who was and what he is he was not De Trin. lib. â—0 saith S. Hilary Our Mediator is become God and man that he might conjoyn God and man together again who were separated and disjoyned And if it be said Object that the flesh of Christ could not be united to our flesh because our flesh is sinful Answ We answer It doth not follow for sinfulness is accidental to our flesh not of the substance or essence of it so that Christs flesh may be united to our flesh but not as to the sinfulness of it If it be said that no accession can be made to God we say That is true if meant of perfection but not of union If further any object Object that the humane nature cannot come or be united to God It is true unless that God assume it That it is most ignominious for God to be a creature Answ It is most ignominious for him to be changed into a creature but not to be united with it without the change of his essence But although there be in Christ two natures yet there is onely one Person Although he be God and man yet he is not two but one Christ as S. Athanasius professeth in his Creed The humane nature of Christ doth not constitute a person because it subsists not of or by it self but it is upheld or sustained in and by the Word If it be objected Object that God and man are two persons We answer Answ That it is true if they be not united If it be said that dead and always living are not the same It is true that they are not the same according to the same But Christ was so according to his divers natures If it be enquired How is the Incarnation attributed to the Son We are to know that the Incarnation is the work of the whole Trinity by inchoation and of the Son alone by termination He assumed our nature which the Father formed in him out of the substance of the Virgin by the Holy Ghost This substantial knitting or joyning although produced by all the Persons yet formally it did not knit or conjoyn the humane nature with any In 3. p. D. Thom. but with the Person of the Son as Suarez copiously and other Divines And of the two natures there was an union made hypostatically or personally not physically as the form is united to the matter nor spiritually as the elect among themselves and with God nor by help and assistance as the mariner to the ship nor relatively as a friend to a friend nor mystically as in the Sacrament the two natures were united inconfusedly unchangeably not admitting of any division inseparably Inconfusedly each nature having their properties remaining but the properties of one nature by communication of idioms is attributed in the concrete to the person denominated from either nature as that God hath purchased his Church by his bloud Acts 20.28 The Lord of glory was crucified 1 Cor. 2.8 this is spoken according to his humane nature This speech ought to be taken in the concrete not in the abstract and it follows not that because God is said to suffer therefore the Deity suffered Secondly the natures were united inconvertibly that is without the change of the Divine into the humane or of the humane into the Divine Thirdly individedly without division of natures although not without distinction they are not two but one Christ Fourthly inseparably this union remains for ever At the death of Christ his soul was separated from his body but the Divine nature remained united to both after its own manner the natural union was dissolved and not the personal Thus far concerning the Incarnation in general The parts thereof follow the conception of Christ and his nativity Conceived by the Holy Ghost Not of the essence but by the efficiency of the Holy Ghost This particle of doth not denote the matter as if that Christ was of the Holy Ghost for he was of the fathers according to the flesh Rom. 9.5 God also is immutable and the Word assumed our flesh and is not changed into it but of signifies the efficient cause because by the vertue and power of the Holy Ghost Christ was conceived His conception by the Holy Ghost speaks the miraculous forming of the flesh or body of Christ without the help of man then the sanctifying of it from original sin and the hypostatical union of it with the Word The body of Christ is thought to have been made simul semel together and at once perfect not successively as the bodies of men are in the space of fourty days otherwise Christ should not have been conceived a man but an embryo yea he was inspired with a reasonable soul Wickedly did Apollinaris say that the soul of Christ was his Divinity His soul was heavy and sad which is not competent to the Divinity at his death his soul departed from his body but his Divinity did not recede or depart He was conceived for us behold his love how can we conceive to express it He was conceived of the Holy Ghost behold his wisdom that he might be free from sin let us mourn by reason of our impure conception Let every one say with David Behold in iniquity was I conceived Psal 51.5 His pure
reason of the justice of God Sin is an offence or injuring of him who is mans Summum bonum or highest good and therefore to be expiated by the greatest punishment he therefore that was our surety was to taste of death by reason of the truth of God who spake concerning the fruit of the forbidden tree in the day that thou eatest thereof thou shalt surely die Gen. 2.17 It behoved Christ to die for the fulfilling of the prophesies and by reason of the prediction of Christ himself concerning his death Joh. 12.33 For the confirmation of the Testament of his grace which was to be performed by the death of the Son of God Heb. 9.6 From the death of Christ as it were out of a fountain floweth our redemption hence primarily is justification Rom. 8.34 hence regeneration or the restauration of corrupt nature our old man is destroyed by the power of Christs death and sanctification is obtained the death of Christ doth much weaken original sin in a Christian and although the death of Christ be past yet to this present time it doth mortifie our sins because its vertue and efficacy endureth for ever If so be that we apply this universal remedy of the heavenly chief Physician to our hearts Let us therefore with the Apostle exult for joy and say a Mors mortis morti mortem mors morte redemit O death where is thy sting c. 1 Cor. 15.55 This bondage of death Jesus undertook that he might procure unto us the liberty of eternal life True real death seiz'd upon him that we might attain to true life saith S. Ambrose But if Christ died for us Object why then must we die Answ We answer Our death is no satisfaction for sins but an admonition to us of the reliques of sin inherent in us a cleansing us from them and a passage into eternal life Holiness is the end of our redemption let us not then indulge our selves in pleasures The most sweet Jesus vouchsafed to die for our sins and because of this his unspeakable love we should rather choose to die then to rush into sin But oh the misery of it most holy Jesu how few mortals are so affected with sorrow for the dolours of thy death that they love holiness of life and piety Christ laid down his life for his friends yea for his enemies let us in like manner love others if occasion require which thing the most holy Apostle S. John urgeth in his 1 epist ch 3. v. 16. This love is heartily to be wished but can hardly be expected from a sort of men too too cruel To conclude death to beleevers is nothing but a disguised thing to scare them let us therefore be faithful unto death and not afraid to die Hitherto of the death of Christ his burial follows The bodies of the dead ought to be decently buried They are esteemed inhumane who neglect this Amongst these were the Lotophagi Historici Geographici passim a people of Africa who cast the bodies of their friends into the sea The Sabeans who threw the carcases of kings amongst dung-hils The Scythians who to honour those whom they loved did in their banquets devour their dead carcases The Hyrcanians who gave them to dogs or wilde beasts All these are detestable But although the death of Christ were ignominious yet his burial was very honourable For he was buried by men of quality Nicodemus a great Lawyer and Joseph a Counceller and Citizen of Jerusalem These were disciples before but secretly now they appear openly so great was the vertue of his passion Moreover many noble and religious women helped forward this work The honour of his burial is evident also by other circumstances his body was embalmed with abundance of spices and wrapped in costly fine linen Christ was buried in a new sepulchre hewn out of a rock lest that if another should have been buried there another might have been said to have risen as the Fathers note The New man would be buried in a new sepulchre and in a garden that his body might be sowen there and bring forth the fruit of resurrection That as in a garden Adams sin was committed so in a garden it might be expiated and satisfied for As his nativity was from the unstained bed or chamber of a Virgin so likewise his burial might not be defiled by any dead body He would be buried in another mans sepulchre that as he was born in another mans house so being dead he might lie in a grave that was another mans And he would not have a proper burial place or sepulchre of his own who had no proper cause of death in himself The sepulchre of Christ was a place of the chiefest devotion S. Jerom speaking of Paula saith That at her entrance into the sepulchre of the Lord she kissed the stone and the very place where Christ had lien The pilgrimage to this glorious sepulchre hath been most famous from all parts of the world The Turk a most malicious enemy getteth much profit by the visitation of the place which for this cause or for fear of punishment he hath not yet destroyed I think it not necessary for us to take so long a journey we may meditate on this matter more safely at home And although there is appointed a solemn procession at Lovain for the memory of Christs burial where the blessed Virgin and other women sorrowfully following the dead corps are wont to be represented yet we doubt not but that a pious soul may perform this without such pomp or ostentation Christ was buried that the types of the Old Testament might be fulfilled to wit that of Jonah and others As Jonah was three days and three nights in the belly of the whale so Christ foretold concerning himself Matth. 12.40 Besides he was buried that it might appear that he was truly dead and that we might know that our sepulchres are sanctified by his being buried no more to be horrid places but sweet and quiet chambers in which we may rest until we shall be raised up hence our burying places are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places for the dead to rest or sleep in We therefore being buried with Christ by baptism into his death ought to walk in newness of life Rom. 6. v. 4. where the Apostle alludes to a rite of baptism which was by plunging for his body who was baptized in this manner was in a sort buried in the waters And they that were baptized were wont to be thus plunged thrice in the waters by an allegorical similitude to represent Christ dead and three days immersed or drowned in the Sepulchre But S. Chrysostom saith the tropological meaning of it was to signifie that as Christ by his corporal death is dead unto this world so we likewise by a spiritual death should die to the same world and to sin its lord and king and with a purpose to lead a new life as Tertullian expounds it Let
bride I beseech you therefore by the plentiful effusion of the bloud of Jesus on the Cross that ye walk with God or have your conversation with God not in the darkness of unbelief or of sin but in the light of faith grace and vertue God by his nature is light void of darkness if ye would be joyned to him ye must of necessity bid adieu to darkness and your delightful sins The second part of this communion is the union of the members of the Church between themselves We being many are one body in Christ and every one members one of another saith the Doctor of the Gentiles Rom. 12.5 and from thence the holy man doth infer golden or precious precepts amongst some other these Let love be without dissimulation Communicate or distribute to the necessity of the Saints rejoyce with them that rejoyce weep with them that weep be of the same minde one towards another as if he should say I would have such a sympathy or fellow-feeling among you Christians as to be equally affected both with the good and evil things of all whether in prosperity or adversity Beloved Auditors yeeld ye obedience to these admonitions of the Apostle Be ye endued with humanity or brotherly love charity meekness bounty let it be a shame to Academians who ought to be more rational creatures then others to be given to anger brawlings envyings disobediences evil-speaking inhumanity and revenge shun these vices which become not the Students of humane learning and after the examples of the Christians of the Primitive Church Be ye of one heart and of one minde Acts 4.32 And if ye shall forgive others the injuries that are offered unto you by them ye shall also obtain remission of sins from your heavenly Father The which is treated of in the following words I beleeve the remission of sins Forgiveness of sins is the will or good pleasure of God whereby he forgiveth beleevers both the sin and the punishment due to sin for Christs merits sake Yea their most enormous sins shall be forgiven for it is repugnant to the infinite goodness of God to be overcome by any humane wickedness He doth injury to God that despaireth of his mercy rightly Saint Augustine against those words of Cain Genes 4. Mine iniquity is greater then that it may be forgiven After this manner saith he Thou lyest Cain for the goodness of God is greater then the iniquity of all men and elsewhere he hath written That greater is the mercy of God then the misery of all men Verily it is a most excellent speech of his unto God in his meditations Although O Lord I have committed that for which thou mayest condemn me yet thou hast not lost that whereby thou mayest save me It is most true for if a sinner do repent the Lord will not remember his iniquities Let the wicked forsake his way and turn again unto the Lord and the Lord will have mercy on him Isai 55.7 In God there is omnipotent mercy and merciful omnipotency such is the benignity of his omnipotency and the omnipotency of his benignity that there is nothing that he will not or cannot forgive a beleeving soul yea oftentimes beyond remission God bestows most abounding grace What cannot repentance do Who in the secular state sinned more enormously then Paul Who in the religious more out of measure then Peter Yet they by repentance did not onely attain to the ministery but also the magistery of holiness But to explain this Article more fully We must know that God is the principal efficient cause of remission He alone can forgive sins primarily or by chief authority But the Priests or Ministers of the Church are onely administring causes as they are messengers of the Divine forgiveness God onely of himself forgiveth sins because he cleanseth the soul from the inward blemish or stain and releaseth it from the debt of eternal death but he hath not granted this to the Priest to them notwithstanding he hath given the power of loosing and binding that is by shewing them they are loosed and bound 4 Sent. Dist 18. as Lombard writes Some may say Object that it is not agreeable with the justice of God to forgive sin and not to punish it This is true Answ if he punish it neither in the sinner nor in another to wit the surety But God hath punished sin in Christ Some may object again that it is an unjust thing to punish the innocent for the offender We answer It is not if the innocent party offer himself spontaneously to punishment if he can go through it and get out of it and if this tend to the glory of God and the salvation of men all which conditions do meet very well in Christ It may be further objected that this remission of God is not freely bestowed because satisfaction was required to the forgiveness of sin But we say the satisfaction required was not made by us but by another If we be urged still that he who on such condition forgiveth doth not forgive freely It may be answered It is true unless the party that requires it doth also give the satisfaction But God the Father hath given his Son that he might satisfie for us Hitherto Of the remission of sins the resurrection of the body or flesh followeth Credo resurrectionem carnis I beleeve the resurrection of the body or flesh It is a very difficult thing to understand by the sense or perception of corrupt reason how or in what manner the same body should rise again after so many transmutations and be reunited to the same soul And therefore many in the Areopagus derided Paul when they heard of the resurrection of the dead yet by the light of faith it is most clearly manifest that there shall be such a resurrection It will not be difficult to them to beleeve this who do beleeve that with God there is nothing difficult the restitution of the body or flesh is by far easier then its first constitution or forming It is of lesser concernment by much to restore that which hath been then to make that which never had any being He which could make all things out of nothing can easily raise again our bodies out of something to wit restore them out of the dust of the earth and why should we admire that that could be born again which hath had a being when as we behold that to have a being which never had any before Holy Job in the Old Testament an Evangelical man before the Gospel doubted not of this thing I know saith he that my Redeemer liveth and after that worms shall consume this body of mine yet in my flesh I shall see God whom I shall see for my self and not another Job 19.25 Thy dead men shall live saith Isaiah to the Lord together with my dead body shall they arise chap. 26. verse 19. And in the New Testament the Lord Jesus John 5.28 doth most apparently attest the
conception will cover our impurity if that hereafter we endeavour to be pure So was his conception his nativity succeeds Christ was born that he might signifie to us the truth of his humane nature Born of Mary to shew that he was of the fathers to wit David and Abraham of whom Mary came Born of the Virgin Mary lest he should be defiled with original sin and that the Scripture should be fulfilled this the Prophet foretold Isai 7.14 Behold a Virgin shall conceive and bring forth a Son Neither were the Sybils silent in this matter if those things be true which are written of them And truly Boetius in his Tractate of Scholastical discipline reports a wonderful thing to wit that there was found in Plato's tomb a plate of gold in which was written I beleeve in the Son of God that is to be born of the Virgin And such a like story Nicephorus tells of a certain man that in the time of Constantine and of his mother Irene there was a stone chest found under the earth with this inscription The Messias shall be born of a Virgin and I beleeve in him Out of all these ariseth the confirmation of our faith and firm consolation that a Saviour is born and born to us Isai 9.6 When he was rich he became poor for us For our sakes he was disgraced of men and contemned of the vulgar he was humble because he would not have us to be proud he was born of a poor Virgin that he might shew to us that we ought not to boast in riches and honour and that he might teach us to be contented with the meanest condition The Virgin brought forth her Son she wrapped him in swadling clothes having taken him first in her Virgin arms into the which he being new born the Angels had laid him as Suarez conjectures The Pastor of Israel manifested himself to be a good Shepherd to the shepherds The Angels brought news of great joy that should be to all people for that a Saviour was born Christ the Lord in the city of David and suddenly there was with the Angel a multitude of the heavenly host praising God Jesus the bread of life was born in Bethlehem the house of bread He was born in a stable that we should not so much care for sumptuous Palaces in which place afterwards there was built by S. Beda de locis sanctis alii Helen a most sumptuous Church to the honour of the Virgin the Mother of God Concerning the manner of his birth it was wonderfully singular and singularly wonderful Of this thing Saint Austin doth very admirably discourse saying thus Let the incredulous Jew tell me how or in what manner the dry rod to wit Aarons budded and blossomed and brought forth almonds then I will tell him how the Virgin conceived and brought forth But truly neither can the Jew explain the one nor I the other Divine mysteries are not to be discussed or searched out by the understanding but to be adored by faith saith S. Gregory I beleeve therefore that it is enough for us simply to beleeve that Christ was born of the Virgin Mary And certainly we ought piously to hold and maintain it that the blessed Mother of our Redeemer always remained a Virgin She was a Virgin before in and after her bearing or bringing forth The which S. Jerom at large proves against Helvidius And that place Mat. 1.25 He knew her not till she brought forth her first-born Son notes that he knew her not at all The like you have 2 Sam. 6. and the last verse where it is said Michal the daughter of Saul had no childe until the day of her death that is she never had any But how is Christ said to be the first-born if he had no brethren We answer that Christ is so called not because there was not any son after him but because there was none before him And where in the Scripture there is mention made of the brethren of Christ there cousin-germans and kinsmen are understood so Abraham said unto Lot We are brethren Gen. 13.8 Hitherto of the nativity of Christ his passion followeth He suffered under Pontius Pilate The whole life of Jesus was a passion he suffered in his circumcision in his flight into Egypt in fasting fourty days and in his temptation by the Devil he suffered in the want of the chiefest felicity he suffered all kinde of evils all humane infirmities sin excepted he endured poverty injury and the sense of the wrath of God but without despair and to conclude he suffered death it self according to his humane nature To teach that Christ felt no pain in his flesh nor true sorrow in his soul at the time of his passion is contrary to truth and heretical as if it should be said he took not upon him to be true and real man but onely his similitude So truly saith the Master of the Sentences The Divine nature did rest 3 Sent. dist 14. that the humane might suffer but it upheld the humane in its agonies that it might overcome The cause moving God to subject his Son to sufferings was either inward or outward The inward was the love of his good pleasure The outward threefold the misery of sin from whence was mercy sin it self from whence justice and the tyranny of the Devil from whence revenge the end and fruit of Christs passion are the same in a diverse respect the end in respect of Christ the fruit or benefit in respect of us and they are two the glory of God and our salvation The Judge under whom he suffered was Pontius Pilate the Governour of all Judea for Tiberius the Emperour that it might be evident that Jesus was the true Messias who was not to come till the sceptre was wholly taken away from Judah Gen. 49.10 which came now to pass Judea being overcome of the Romans Then it is also said that he suffered under Pilate that the truth of that which Christ spake concerning his being delivered up to the Gentiles might be manifest Matth. 20.19 Besides because his sufferings under Pilate were most heavy and grievous For Pilate scourged Christ and with thongs not by his own but by the hands of the executioners saith S. Jerom. Soon after when his body throughout was torn with scourges being crowned with thorns adorned with a purple robe and a sceptre of reed by a new kinde of mockery as it were to act in a theatre Pilate brings him in a King of misery to be beheld of the people and saith Behold the man By which words he would have moved the Jews to pity But they O hard-hearted men as they were used Christ very unmercifully made choice of Barabbas one notorious for lewd pranks to be released from punishment and were very instant requiring that the most innocent Jesus might be crucified Pilate could have denied them but he would not and against his conscience he delivered Jesus into the hands
not sin therefore reign in our mortal bodies that we should obey it in the lusts thereof let us not be buried as it were in sleep and wine but let us reckon our selves dead unto sin and alive unto God through Jesus Christ our Lord. The death of Christ is explained proceed we to his descension into hell Hell in the Scriptures is taken many ways properly for the place of the damned metaphorically for the greatest sorrows and infernal anguishes moreover for the grave and sometimes for extreme ignominy Hence arise the diversities of opinions concerning this Article Some interpret it of the grave but if so the same should be twice put in and declared by a more obscure one which in so perspicuous a Compendium it is not likely would be done It matters not much that this Article was left out in the Nicene Creed perchance the reason of it was because it never came into disputation Howsoever Eusebius who was present at the Council delivereth the same as also S. Athanasius in his Creed received by the Church although he omits the burial Others expound it of the torments of hell Which if they understand thus that Christ before his death felt torments equal to the infernal this opinion is pious enough but if their meaning be that after his death he did really feel the pains of hell it is impious for before this all things were finished If we say as Durandus doth that Christ descended into hell vertually or effectively that is to destroy hell in the behalf of the faithful or if with others that Christ descended to the lowest degree of exinanition or emptying himself verily these opinions contain nothing in them of falshood But some refer this descension to the soul of Christ This opinion that you meet with in Noels Catechism our Church seems to approve of in this sense Christ is said to have descended into hell that he might demonstrate himself to be Conquerer over the devil and all the infernal host that he might strike terrour into the devils and triumph most powerfully over them Many write many things concerning this matter But my judgement is that this Article ought not to be handled subtilly or scrupulously Our English Confession hath so appointed it in the third Article Even as Christ died for us and was buried so also is it to be beleeved that he went down into hell Here is nothing determined of the manner of his descension Let idle wits by their curious speculations search out this and here if I be not deceived they will finde somewhat to do Let it suffice us to beleeve that Christ descended into hell and hath performed all things necessary to our salvation but for the manner how this hereafter will be better known The Papists who have been bold very accurately to describe the parts of hell are not yet agreed whether Christ descended onely into the limbo of the fathers or into Purgatory also whether he delivered any from thence out of his special grace and favour as Thomas doth conjecture or whether he delivered all as Bonaventure and Gabriel or whether also he descended into the place of the damned as Bellarmine affirms They feign that he descended that he might deliver the Fathers out of limbo but we say plainly that limbo is not known or mentioned in Scripture that the souls of the godly were in the hand of God not in hell that the Fathers were redeemed by vertue of the merit of Christ the Lamb slain from the beginning of the world and not at length freed by Christs descension Neither is it any obstacle Object that Christ did preach to the spirits in prison 1 Pet. 3.19 Answ That place is thus explained Christ by the spirit that is by his divinity went that is being sent to the Church by the Father from the beginning and preached not by himself but by Noah to the spirits in prison that is to men whose souls are now in hell who were in time past disobedient that is before the floud while they then lived But it may be objected out of the same Apostle Object that the Gospel was preached to them that were dead 1 Pet. 4.6 Here lieth the fallacy in the words or sentence Answ The Gospel is preached to the dead that is to those who were dead when Peter wrote these sayings but it was preached to them when they were yet alive Others with S. Austin interpret this verse of the Gentiles being spiritually dead before conversion I confess many places out of the Fathers are brought against the Protestants but this consequence holds not good some affirm it therefore it is true We must know also that the Fathers have uttered many things Rhetorically concerning the efficacy of Christs descension into hell and have amplified them in lofty expressions acting like Ecclesiastical Orators and therefore making use of Rhetorical figures not onely to teach magisterially but also to perswade and move the affection Let others contend concerning this matter but thou O. Christian soul hold this faith that thou hast faith sufficient to beleeve that the descension of Christ is the cause of thy ascension on high And so from the degrees of Christs exinanition and the state wherein he was before he made it evident that he was alive let us pass to the degrees of his exaltation amongst which the first that offers it self is the resurrection from the dead The third day he rose again from the dead Christ is said to have risen again on the third day not fully complete but being begun which is typified by Jonah Matth. 12.40 It seemeth notwithstanding that Christ was not three nights in the Sepulchre no not so much as by parts but onely the night of the Sabbath and of the Lords day Here therefore it is to be noted that their days were reckoned from one mid-night 〈◊〉 the other Christ was in the Sepulchre part of Good Friday all the Sabbath day and part of the Lords day on the which he rose early in the morning And so the Romans who then ruled over the Jews did compute their days and nights Christ rose on the third day not sooner that it might manifest him to be truly dead not later because he would not hold his disciples and others any longer comfortless He rose that by his resurrection from the dead he might declare himself with power to be the Son of God And this was merely an effect of his divinity to quicken himself by his own vertue and power wherewith being the Son of God he was invested That the Father is said to have raised the Son is no hinderance to this Eph. 1.20 Object This cometh to pass by reason of the unity of essence in both Answ which is so great that whatsoever the Father doth the same also is the Son said simply to do He rose that he might demonstrate himself to have satisfied for our sins and to have purchased true righteousness for us Unless he had risen we had