fast hold of our former preposition In and to say with the holy Apostles in this place Credo in Deum c. I might be much more plentifull in uses on this subject but that I promised and intended brevitie and therefore this shall suffice Luther said well that there was much Divinitie in Pronounes And here you see that there is some also and that not a little even in prepositions And in Jesus Christ his only Sonne our Lord c. WHere we may first observe as S. Augustine speaketh Quomodo in Patrem sic in Filium credendum est That as we are to beleeve and put our trust in God the Father as I shewed unto you the last day so likewise are we to doe the like in the Son too And in Iesus Christ his onely Sonne c. which shewes him to be God as well as man because we are to put our trust and beliefe in none but only God And therefore Si Deus non sit Filius sed creatura non ergo colendus nec adorandus as the Father goes on If the Son were only man and not God hee were not to be worshipped and adored neither were we to invocate and call upon his Name no nor yet to beleeve and put our trust in him but being God of the substance of his Father as the Nicene Creed professeth The God-head of the Father of the Son and of the Holy Ghost being all one the glory equall the Majestie coeternall as Athanasius Creed hath it therefore we must worship this one God in Trinity and Trinity in Unity neither confounding the Persons nor dividing the substance and as we said I beleeve in God the Father so likewise must we say I beleeve in God the Son yea and in God the Holy Ghost too as I may have occasion to shew more at large if I ever come to the handling of that Article I beleeve in the Holy Ghost Now this doctrine of beleeving in the Son and of his God-head and the like teaches us with the more confidence and boldnesse to rely and depend upon him in the matter of our redemption and to have recourse unto him in any our necessities and troubles whether of body or soule because he is God and therefore able to accomplish and bring to passe whatsoever he hath undertaken and findes to bee necessary and needfull for us And indeed to whom else should we goe as Saint Peter saith seeing he only hath the words of eternall life Ioh. 6.68 And therefore Come unto me saith he himselfe all yee that are heavie laden and I will refresh you and ease you Matth. 11.28 But this doctrine and use comes to be handled almost in every Sermon and therefore I proceed And in Iesus Christ his only Sonne our Lord. Where you see the next circumstance is the two names of this sacred Person that we â—rofesse to put our trust and beleefe in first Jesus then Christ And in Iesus Christ His first Name Jesus was the name appointed him by the Angell Gabriel which was Gods messenger sent unto his Mother the Virgin Mary before hee was conceived in her wombe Luke 1.31 32. where it is said by him unto her Feare not Mary for thou hast found favour with God and behold thou shalt conceive in thy wombe and bring forth a Son and shalt call his name Jesus The reason also of the Name being set downe in Saint Matthewes Gospell viz. because hee shall save his people from their sins Matth. 1.21 For the word indeed signifieth a Saviour and Deliverer and therefore is a name fitly given to our Lord Christ because the worke of our salvation both from sin and punishment is wholly and onely wrought by him Wholly because as the Apostle saith He is made unto us of God Wisdome and Righteousnesse and Sanctification yea and Redemption too 1 Cor. 1.30 And therefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them Hebr. 7.25 Yea and only too For there is no salvation in any other neither any other name under heaven whereby men can be saved Acts 4.12 And therefore he saith of himselfe I am the way the truth and the life and no man commeth to the Father but by me Ioh. 14.6 So that he that beleeveth in the Son hath everlasting life and hee that beleeveth not the Son shall not see life but the wrath of God abideth on him Ioh. 3.36 Because as there is but one God so but one Mediatour betweene God and men the man Christ Jesus 1 Tim. 2.5 So that he may justly say as in the Prophet Torcular calcavi solus I have troden the wine-presse alone and of all the people there was none with mee Esay 63.3 For howsoever there have beene many Iesusses in ancient times as Iesus or Ioshua the son of Nun Moses successour Acts 7.45 Iesus the son of Iosedecke Ecclus. 49.12 Iesus the son of Syrach Ecclus. 50.27 also Iesus one of Saint Pauls work-fellowes called Iustus Coloss 4.11 And these or some of these have had their names also given them by reason of saving and delivering yet their deliverances have not beene like this from which this IESUS the Sonne of God which we professe here to beleeve in doth deliver those that put their trust in him But their deliverance have beene onely corporall this spirituall their 's temporall this eternall theirs from bondage slavery or some pressures of the body this from the most dangerous and fearfull sin and sicknesse of the soule He shall deliver his people from their sins ut supra And therefore as I can never be weary of writing or speaking of this saving Name Jesus but when I thinke I have written and spoken enough could enter into a new discourse of it and begin againe so be you never weary of hearing reading and beleeving in it seeing that through this Name all that beleeve in him shall receive remission of their sins as all the Prophets witnesse as it is said Acts 10.43 yea and rejoyce in it too saying with Saint Augustine O Jesu nomen dulce nomen delectabile nomen comfortans O how sweet how delightfull how comfortable is thy saving name Jesus unto mee For here is fuell indeed to kindle the fire and feed the flame of joy to keepe it ever burning on the altar of our hearts that we can say I beleeve in Jesus i. e. the only Son of God and Saviour of the world This is that joy which when we have once truly entertained no man can take from us as our Saviour himselfe saith Ioh. 16.22 wherewith compare what pleasure soever and it is but griefe all sweet is sowre unto this and there is nothing that may delight but it seemes troublesome and offensive in respect of this as devout S. Bernard hath well observed But this is odor sanitatis saith the Apostle a sweet smelling savour unto God Ephes 5.2 Dulcedo animae sanitas
similitude whereof man was made but adding a pronoune of the plurall number to these nounes of the singular as our image and our similitude it clearely demonstrates a pluralitie of persons as well as the other did but one God for if there were but one person as the heretique Sabellius would inferre he had not said our image but mine nor our likenesse but only my likenesse The same likewise viz. the pluralitie of persons in the God-head is further proved in another place of the same booke of Genesis and that is chap. 19. vers 24. where it is said Then the Lord rained upon Sodome and Gomorrha brimstone and fire from the Lord out of heaven now if there were but one person in the God-head what Lord should this be that should thus raine fire and brimstone from the Lord but Lord being twice named it doth plainly shew the Sonne to be hee that rained Quoniam à Patre genitus Because he is begotten of his Father And the Father to be him from whom hee rained because hee is not à Domino sed ingenitus not from the Lord being unbegotten but the Lord raining from the Lord must needs be the Sonne from the Father who à quo habet esse ab illo habet operari looke from whom hee hath his essence from him also hee hath his operation and therefore it is said that by him were all things made Ioh. 1.3 And yet further Ego Paterunum sumus I and my Father are one saith Christ himselfe Ioh. 10.30 And againe this is life eternall to know thee to be the onely true God and whom thou hast sent Jesus Christ Ioh. 17.3 both which places shew plainly a pluralitie of persons though but one God But you will say that howsoever these places and the like may be sufficient to prove a Dualitie or that there are two persons in the God-head as Father and Sonne yet they doe not prove a Trinitie or that there are three persons in the same as we are farther taught to beleeve and therefore you desire proofe of this also for the better strengthening of your faith in that point which I am content to yeeld unto though it were more proper when wee shall come to that article of beleeving in the third person of this blessed Trinitie that is the Holy Ghost But if this be sufficiently proved now that labour may be spared then hearken therefore for you farther satisfaction in this point to that which followes when Abraham sate in his tent doore in the plaine of Mamre in the heat of the day it is said that the Lord appeared unto him and he lift up his eyes and looked and loe three men stood by him and when hee saw them hee ran to meet them from the rent doore and bowed himselfe to the ground and he said Lord if I have now found favour in thy sight goe not I pray thee from thy servant Gen. 18.1 2 3. Here you see three appeared yet Abraham speakes but as to one saying Lord and thy and thee all in the singular number Yea the Text it selfe expresseth these three to be but one Lord saying That the Lord appeared vers 1. and yet three appeared vers 2. Secondly the Prophet David saith God even our owne God shall blesse us God shall blesse us and all the ends of the earth shall feare him Psal 67. ult where hee names God thrice to shew a Trinitie of persons and then concludeth with All shall feare him expressing these three persons to be notwithstanding but one God Thirdly the Prophet Esay speaking of the Seraphims praising the Lord sayes they did it after this manner saying Holy holy holy is the Lord God of hosts the whole world is full of his glorie Esa 6.3 where by crying thrice holy they demonstrate a Trinitie of persons and by saying Lord God and his glorie in the singular number they declare also the Unitie of the same And these proofes shall serve out of the Old Testament in the new likewise we finde sundrie to the same purpose and we will begin with S. Paul first who saith That of him and through him and for him are all things to him therefore be glorie for ever Amen Rom. 11. ult where having named him thrice hee shewes the three persons and adding to him and not to them be glorie hee likewise manifestly teaches but one God And againe hee shewes the Trinitie in another place verie plainly though not the Unitie viz. when he sayes The grace of our Lord Jesus Christ and the love of God and the Communion of the Holy Ghost be with you all 2 Cor. 13. ult where the three persons are expressely named which is as much as we looke for at this time having plentifully proved the Unitie before S. Iohn likewise saith There are three that beare record in heaven the Father the Word and the Holy Ghost and these three are one 1 Ioh. 5 7. where both Trinitie and Unitie are apparently expressed as also in the Revelation Holy holy holy Lord God Almightie which was and which is and which is to come Revel 4.8 And lastly our Saviour himselfe likewise to manifest the same unto his Church in after ages commands his Apostles at his last farewel from them on earth to goe unto all Nations and to baptise them in the name of the Father and of the Sonne and of the Holy Ghost Matth. 28.19 which should never have beene done if these three Persons had not beene one and the same God Now then to finish this point if you understand these things give praise and thankes unto God that hath made you capable of such high and hidden mysteries by enabling you so to doe if you doe not understand yet faithfully beleeve and it may be a meanes to save your soules And in particular for the present Article in hand beleeve the confession of Saint Peter which hee made unto Christ himselfe demanding of his Disciples who he was Simon Peter answered for all the rest Thou art Christ the Son of the living God Matth. 16.16 So say you every one for himselfe I beleeve in Jesus Christ the Son of God The next circumstance is that he is unicus his onely Son And in Jesus Christ his only Son So that he is to be beleeved not onely to be his Son but his onely Son too for thus the holy Scriptures declare him and therefore it is our parts so to beleeve him As first where it is said The Word was made flesh and dwelt amongst us and we saw the glory thereof as the glory of the only begotten Son of the Father full of grace and truth Ioh. 1.14 And againe No man hath seene God at any time the only begotten Son which is in the bosome of the Father he hath declared him verse the tenth of the same Chapter But if Christ be Gods only Son how then are we also called his sons will you say unto me yea and the Angels likewise are termed his
and we that have beene ruled but with an iron rod in the time of the Law able to breake all the kingdomes of the earth to powder have now the golden scepter of grace stretched out over us to guide us thorow the paths of righteousnesse in this world unto the land of everlasting happinesse in the world to come And therefore let us praise the Lord all wee Heathens and sing unto him all we nations because Jesus Christ that is the Anoynted Saviour as well to us Gentiles as to the Jewes is conceived by the Holy Ghost and borne of the Virgin Marie and this sufficeth for his two names Iesus Christ It followeth His onely Sonne our Lord. Where you see that everie good Christian professes to beleeve how that Jesus Christ is first the Sonne of God secondly his onely Son and thirdly our Lord of these in order And first of the first his Sonne First he is the Sonne of God which when you heare Beloved you must take heed that you doe not understand it onely as he was man conceived by the Holy Ghost and borne of the Virgin Marie as followes afterward to be handled in the description of his manhood when we shall come to those articles for so he is usually stiled the Sonne of man as well as of God but here he is to be beleeved the Sonne of God from the beginning before ever he became man or ever man was or indeed before the world was A Sonne Qui non in temporibus esse coepit sed ante saecula sempiternus incomprehensibiliter à patre genitus as Cyril speakes Which had not his beginning in transitorie and fleeting time but was begotten by his Father before all worlds as it is in the Nicene Creed God of God light of light verie God of verie God begotten not made being of one substance with the Father by whom all things were made as there followes so that as the Father is eternall so is the Sonne eternall too as saith Athanasius in his Creed Now if any should be inquisitive to know Quomodo aeternus aeternum as S. Augustine speakes how one eternall should beget another seeing according to our naturall reason that which begets is before that which is begotten I might answer as in my former Catechisme about the name of Father Generationem ejus quis enarrabit Who shall declare his generation Esay 53.8 seeing the Angels thereof are ignorant and it is unknowne to the Prophets and therefore Non à nobis discutiendum sed credendum as S. Augustine It is rather to be beleeved than disputed or inquired into too farre but yet because the Lord hath given us many earthly comparisons both in his word and works by which wee may make some resemblances and attaine unto some glimpse of knowledge in those things that are heavenly therefore with the same Father wee will expresse it as plainly as we can to your apprehension and conceit entreating you with him that if there be any thing that you cannot thorowly and plainly understand that yet you would beleeve considering as the Prophet saith That untill you beleeve you cannot understand as S. Augustine reads it Esay 7.9 Intellectus enim est merces fidei as he further saith Understanding is the reward of faith and therefore seeke not to understand that thou mayest beleeve but beleeve first that thou mayest understand afterward Nay thou shalt understand if thou firmly beleevest if not in this life yet in that which is to come when thou shalt see face to face and know as thou art knowne Well then Quomodo aeternus aeternum sayest thou How doth one eternall beget another S. Augustine shall answer for mee Quomodo flamma temporalis generat lucem temporalem Even as a temporall flame or fire doth beget a temporall light where the begotten light is coequall in time to the begetting flame neither being before nor after other so that where there is a flame you may be bold to say there is light and where you see such a light there you may be sure is also a flame or fire so that Ex quó incipit flamma ex illo incipit lux Looke where the flame begins then also the light even at that verie instant of time And therefore as S. Augustine goes on Da mihi flammam sine luce do tibi Deum Patrem sine Filio Shew mee a flame without light and I will beleeve that God the Father may have a time to be without a Sonne but not else but as the light from its verie first beginning begets shining so God the Father from all eternitie hath begot this Son which in some places of the holy Scripture is called the Word of God In the beginning was the Word and the Word was God c. Joh. 1.1 In other places Sapientia Patris The wisdome of the Father as Luk. 11.49 Sometimes Virtus potentia Dei The vertue and power of the Lord other times Brachium fortitudo Domini The arme and strength of the Lord and the like All which shew him to have his verie essence and being with and from God from the verie beginning of eternitie even before all times in this onely to be distinguished from the Father that the Father is of none whereas the Sonne is of the Father and the Holy Ghost is from them both being but one God howsoever three persons so that as learned Mr. Hooker saith The substance of God with this propertie to be of none doth make the person of the Father the verie selfe-same substance in number with this propertie to be of the Father maketh the person of the Sonne the same substance having added unto it the propertie of proceeding from the other two maketh the person of the Holy Ghost so that howsoever in the God-head there be three persons yet wee acknowledge but one God for the Father is God the Sonne God and the Holy Ghost God and yet not three Gods but one God as Athanasius in his Creed and therefore this one God howsoever but one in substance and essence when hee was to make man seemes to distinguish himselfe into persons by saying within himselfe Let us make man in our image according to our likenesse Gen. 1.26 in which words and those immediately going before Et divinitatis unitas personarum pluralitas aperte ostenditur The unitie of the God-head and pluralitie of persons is plainly and evidently shewne For whereas the next words before are And God saw that it was good he presently added saying Let us make man c. which adding of a verb of the plurall number to a noune of the singular number shewes plainly as well a pluralitie of persons as singularitie of essence in the God-head And so likewise doe the two nounes of the singular number Image and Similitude shew evidently Non in Deo esse plura exemplaria That there are not in God more patternes and samples to be resembled than one according to the image and
too according to their capacitie say with firmnesse and fastnesse of faith as the holy Apostles here everie one for himselfe Credo I beleeve A word or two of the person Ego I beleeve and so I will end this point When we pray we are directed to say Our Father not my Father alone because every one ought to be so charitable as to pray for others as well as themselves wiâ—h a desire likewise that they should doe the like for him and with a confidence and assurance that he shall fare and speed the better for such the prayers of his neighbours and Christian brethren As Saint James saith Confesse your faults one unto another and pray one for another that yee may be healed For the effectuall fervent prayer of a righteous man availeth much James 5.16 But when wee come to make profession and confession of our faith then it must be I not Wee beleeve because wee cannot beleeve one for another but every one when he is come once to yeeres of discretion and capacitie to understand must beleeve for himselfe and be saved by his owne not anothers faith according to that of the Prophet The just shall live by his faith Habacuck 2.4 that is his owne faith not another mans I say when he comes to yeares For the Church of God is so charitable towards infâ—nts which having no sinnes of their owne committing to answer for but only that originall guilt which is by naturall propagation derived thorowout all Adams posteritie from one generation to another that as they have sinned only in another Vt qui peccavit in altero credat in altero Aug. so they should beleeve also by another that so they might be made capable of the Sacrament of Baptisme which is the first step to salvation by the faith and beleefe of those that bring them thereunto that is their God-fathers and God-mothers that make profession of faith at the Font for them which they as yet are not able to doe for themselves But yet the benefit and use of this shall endure no longer for their availe and profit than while they are young and uncapable of doing it themselves but if when they come to age they doe not in their owne persons make good and performe those promises of faith and repentance which they have made for them but run wicked faithlesse and desperate courses of life contrarie to the said promises made in their behalfe why then they lose and deprive themselves of the benefit and comfort of that holy Sacrament and Covenant and become in as bad if not a worse case than if they had never beene partakers thereof at all And therefore let everie one looke to his owne faith in particular and so furnish and strengthen himselfe with the grounds and principles of faith out of the Word of God that hee may be able upon all occasions to apply God unto himselfe by his owne personall faith and to say with the holy Apostles here Credo I beleeve For otherwise he must never looke to save his soule but Tolle meum tolle Deum Take away the particular application of each mans right and interest in God and his Son Christ Jesus and you were as good take away themselves to For what comfort can I finde in a Saviour except I may be assured that he is mine owne Credo in Deum I beleeve in God This teaches us first to beleeve that there is a God for hee that commeth to God must beleeve that God is saith the Apostle Hebr. 11.6 There being none but the foole that ever said either with his heart or with his mouth There is no God Psal 14.1 Secondly this teaches us also to beleeve that this God is one because it is said God in the singular number not gods in the plurall For howsoever the foolish Heathen out of their ignorance and simplicity imagined and devised to themselves many gods even so many as they saw there were kinds of things naturall in the world calling him that they supposed to be the god of the Skie Jupiter of the Aire Juno of the Water Neptune of the Earth Vesta and sometimes Ceres of the Sun Apollo of the Moone Diana and such like yet wee to whom the Lord hath revealed himselfe more paâ—ticularly by his holy and heavenly Word do acknowledge and confesse but one only God and guide of all agents naturall alone to be blessed adored and honoured by all for ever For behold saith God himselfe I even I am he and there is no gods with me or besides me Deut. 32.39 neither is there any that can deliver out of my hands as there followes Therfore the Nicene Creed expresseth this unitie in these words saying I beleeve in one God the Father almightie maker of heaven and earth c. Raymundus de Sabunde Lib. Creat Tit. 4. proves the unity of the Godhead foure wayes or by foure reasons viz. 1. Vnitate ordinis creaturarum 2. Per contrarietates in uno subjecto 3. Quod omne inferius tendit ad usum superioris 4 Quo propius ad Deum eo fortior magis est unitas i. e. First by the unity of the ordâ—r of the creatures Secondly by the contrarieties in one and the same subject Thirdly because every inferiour thing bends and tends to the use of the superiour And lastly because the nearer any thing approaches unto God the stronger and greater is the unity of it And from hence he further inferres that the unity in God is farre greater than that in man Quod homo unus est in specie tantum sed Deus in specie Tit. 5. in numero Because mans unity consists only in his species or kinde but God is one not only in species but in number too And in the end concludes Quod unus sufficit Deus plures non sunt necessarii That one God is sufficient for the guiding and governing of one world so that there is no need of more But the best proofes of divine verities are taken from divine authorities and therefore let us see some few Texts of Scripture to confirme this the unity of the God-head and so conclude this point And we will begin with that in Deuteronomy Audi Israel Dominus Deus tuus unus est Hearken O Israel the Lord thy God is one Deut. 6.4 To which purpose see also Deut. 32.39 cited before Next let us heare Naaman the Syrian healed as well of the leprosie of his soule as body confessing and magnifying this one God saying Behold now I know that there is no God in all the world but in Israel 2 Reg. 5.15 Thirdly David who saith Quis Deus praeter Dominum c. Who is God besides the Lord and who is mighty save our God Psal 18.31 And againe Thou art great and doest wondrous things Thou art God alone Psal 86.10 To which purpose see also Esay 45.5 6 14 18 21 22 verses And likewise Sap. 12.13 And because some heretickes as
will of man but of God Ioh. 1.12 13. And therefore much more hee to the intent hee might beget virgin members to be of the same body whereof hee was the head that is a pure and glorious Church or Congregation not having spot or wrinkle was himselfe to be borne of a Virgin-mother and therefore wee may safely say and beleeve that Christ howsoever hee were the onely Sonne of God begotten before all time yet that also in time hee was borne man of the Virgin Marie in so much as S. Augustine speakes De creatura sua Creator omnium procreatur de rivulo suo â—â—ns magnus exoritur radix omnium de virgulto suo nascitur vitis vera palmitis sui fructus efficitur that is The true Vine is become the fruit of its owne branch and the root of all things is sprung from its owne sprig or sien the great fountaine is risen from its owne rivulet and the Creator of all things is borne of his owne creature and Maria is become Theotocos Deipara or Dei genetrix that is the Mother of God as Vincentius Lirinensis stiles her according also to certaine old English verses which I have read to that purpose A virgin and a mother beares a Sonne The creature her Creator on her knee From all beginnings yet but now begun Servant to time Lord of eternitie Earths weaknesse and heav'ns pow'r in him doe dwell Which is both God and man Emanuel And againe Qui regit sydera sugit ubera Who sits in heav'n upon his Throne of State Sucks here on earth the milke of infancie Who rules the stars and guides the sterne of fate Sustaines the yoake of humane miserie Eats drinks wakes sleepes and weepes as mortall man In whom immortall happinesse began For as in the first creation of mankinde man was created after the image and similitude of God so in the restitution and repairing of the same mankinde againe after his fall it was requisite that God should be made after the image and similitude of man that so he might be a fit Mediatour unto God for man not as God for so hee is able by his owne authoritie to take away and forgive sins according to that Who can forgive sins but God onely but as man that so hee might satisfie for mans offences in the same nature in which the breach and offence began as the Apostle speaketh God sent forth his Sonne made of a woman and made under the Law that so he might redeeme those that were under the Law Gal. 4.4 5. which hee could not have done if hee had not taken the verie nature of man upon him and therefore was he in no wise to take the Angels nature upon him but onely the seed of Abraham as I told you before out of Heb. 2.16 Quia Angelus nullum habuit consortium cum homine qui peccaverat Because the Angels had no societie or fellowship with that nature of man which had transgressed neither was the whole Angelicall nature lapsed and fallen as mans was but onely in part for though some fell yet others abode stedfast and are so established for ever Thirdly because the Angels fell of themselves by their owne proper pride and malice without any inticement or externall provocation of another but man fell through infirmitie and by the subtill suggestion and allurement of the serpent the instrument of Satan therefore was it meet that the Sonne of God should be made the Sonne of man that so hee might be a perfect Mediarour betwixt God and man God that hee might satisfie man that he might suffer Nam si bomo non vicisset inimicum hominis non juste victus esset inimicus saith Irenaeus For unlesse man had overcome the enemie of man he had not beene justly vanquished Nam posterius debet reduci ad perfectionem per id quod prius est in eodem genere as say the Logicians That which is latter cannot be reduced to perfection but onely by that which was before in the same kinde And therefore that God may redeeme man God must become man that so we may be made the adopted sonnes of God Per eum qui naturalis est by him that is his sonne by nature and as by a man came our death so by a man also might come our resurrection from the dead as S. Paul saith 1 Cor. 15. And thus have you at large heard related and dilated unto you how in the incarnation and birth of Christ God is become man by being conceived of the Holy Ghost and borne of the Virgin Marie who although he be God and man yet he is not two but one Christ one not by conversion of the Godhead into flesh but by taking of the manhood into God one altogether not by confusion of substance but by unitie of person as Athanasius Which is likewise well expressed by Vincentius Lirinensis when he sayes that in Trinitate there is alius atque alius non aliud atque aliud but in Christ there is aliud aliud non alius alius that is as there is in the blessed Trinitie a diversitie of persons as God the Father God the Sonne God the Holy Ghost but not a diversitie of things natures substances because they are all but one God so in Christ on the other side there is a diversitie of things natures substances as Deitie and humanitie but not of persons because these two natures are become but one person in him Sicut in homine aliud caro aliud anima sed unus idemque homo anima caro as hee goes on Which our Liturgie shall translate As the reasonable soule and flesh is one man so God and man is one Christ which example of two distinct natures substances spirituall and corporeall soule and body concurring to the composition of one whole and entire person Man doth so fully expresse to my understanding the manner of the union of the two natures God-head and manhood in one Christ that the weakest and shallowest capacitie being able to consider of the one may conceive the other And therefore I will proceed no further in proofe and declaration of it but onely desire God for conclusion of this Article that we may so firmly and stedfastly beleeve in this blessed seed and Sonne of the blessed Virgin that as hee of her hath taken our nature upon him and is become the sonne of man so we by him may be so renewed in soule and spirit as that wee may become the sonnes of God and as members of that body whereof he is the head may ascend with him our elder brother into the land of the living whither hee is ascended with our flesh and humane nature before us to provide places and eternall mansions for us Which the Lord of his infinite goodnesse vouchsafe to grant us even for the same Jesus his sake Amen FINIS