to be a speech by Synechdoche viz. wherein a part is taken for the whole or the whole for a part Q. But those Titles which belong to the Office of Redemption are they to be attributed to the Natures severally asunder or to the Person A. To the Person as Christ is a Mediator Pastor Priest according to both Natures although each of them in that work retaining his own proper efficacy or operation Q What is the Effect of that Personal Vnion A. The bestowing of gifts whereby the Humane Nature in the Person of Christ is adorned and whereby it excelleth all other Creatures in Wisdom Goodness Holiness Power Majesty and Glory which the old Fathers call the Deifying of the Flesh the Schoolmen Habitual Grace of the Communion of Properties which is mutual one of another and the reciprocation of the Names altogether distinct Q How manifold is the state of Christ A. Two-fold one of Humiliation whereby he willingly undergoing the burdens reproaches and punishments of our Nature did humble himself to the death of the Cross the Divinity in the mean while according to Irenaeus resting or hiding it self that he might be crucified and die The other of Exhaltation whereby after his death his Humane Nature did lay aside all the infirmities of it but not the Essential Properties and was wonderfully exalted above all Creatures unto the greatest honour yet not in any case match'd and equalled to the Divine Nature of Christ Phil. 2.7 9. Q. What are the Doctrines contrary to this A. The first Heresie of Macedonius and Valentinus who affirmed That Christ brought with him a Celestial body from Heaven As also of Apelles who said His Body was aiery his Flesh star-like and that he passed from the Virgin as Water from a Pipe 2. Of the Marcionites who feigned unto him an imaginary Body 3. Of Apollinaris who denyed that Christ did assume a reasonable Soul but that his Divinity was unto him instead of his mind 4. Of Eunomius who affirmed Christ to be meer man and that he was called the Son of God by Adoption And of Ebâ—oni who said that Christ was born by Humane generation 5. Of Nestorius who taught That as there be two Natures in Christ so there are two Persons and that the Divinity is present with the Humanity by circumstance and combination but not by Personal union Therefore he denyed that Mary was the Mother of God or brought forth God and affirmed that Man not God was crucified of the Jews 6. Eutyches Heresie contrary to the former for he taught that the Humane Nature after the Union was indued with the properties of the Divinity viz. the Divine Nature was turned into flesh 7. Of the Manichees who avouched that Christ had but one only Will and not two a Divine and a Humane Will 8. Of the Vbiquitaries who attribute to the Humanity of Christ the Essential properties of the Divinity altogether forgetting that saying He that taketh away the Properties taketh away the Nature and on the contrary He that attributeth the Proprieties attributeth the Nature and of whatsoever the Essence cannot be affirmed no more can the Essential Proprieties thereof be affirmed of the same Now I have here briefly given you an account of these Eight Opinions about Christ as aforesaid And by these you see St. Peters words fulfilled 2 Pet. 2.1 But there were false Prophets also among the People even as there shall be false Teachers among you who privily shall bring in damnable HERESIES even denying the Lord that bought them and bring upon themselves swift destruction And many shall follow their pernitious wayes by reason of whom the way of Truth shall be evil spoken of Acts 20.28 For St. Paul saith Take head therefore unto your selves and unto all the Flock over which the Holy Ghost hath made you Overseers to feed the Church of God which he hath purchased with his own blood for I know this that after my departing shall grievous Wolves enter in among you not sparing the Flock also of your own selves shall men arise speaking perverse things to draw away disciples after them So Isa 9.21 saith That Manasses against Ephraim and Ephraim against Manasses and both against Judah Also Herod against Pilat and Pilat against Herod and both against Christ even so here is the Eunomians or Socinians or Bidelians against the Eutychians and both against Christ for the one denyeth his Divine Nature and the other his Humane contrary to Matth. 22.45 and Rev. 22.16 I am the root and off-spring of David and so by consequence both deny the true Christ For the Devil knoweth there is no Salvation for us without Faith in him who is David's Lord and David's Son Acts 4.12 Neither is there Salvation in any other for there is none other Name under heaven given among men whereby we must be saved Acts 4.12 And now Brethren that I may as the Apostle Paul saith Acts. 20.26 be clear from the blood of you all for I have and will declare unto you all the counsel of God that I know touching this matter but as the Apostle saith 1 Cor. 13.9 So say I for we know in part and we prophesie in part for now we see through a glass darkly but then face to face now I know in part but then shall I know even as also I am known 2 Pet. 3.17 Ye therefore beloved seeing ye know these things before beware lest ye also being led away with the Error of the wicked fall from your own stedfastness For some of you have been as brands pluck'd out of the fire Jude 23. I mean out of the Eutychian Heresie which doth not only deny Christ to be truly David's Son but saith That he that was truly David's Lord and Creator was mortal and died contrary to 1 Tim. 1.17 Now unto the King Eternal Immortal Invisible the only Wise God be honour and glory for ever and ever Amen And now because the right knowledge of Christ and union of his Natures is so absolutely necessary to Salvation I will add some Questions and propound them for the Eutychians consideration CHAP. VII Containing Questions Answers about the Union of Natures in Christ Quest 1. WHy must Christ become Man and take our Nature viz. the flesh of the Virgin Mary Answ Because the Justice of God required that seeing in that Nature God was offended in that Nature should a satisfaction be made to God for the offence Now sin was committed in Man's Nature Adam sinned first and in him all his Posterity therefore Christ took Man's Nature that so he might suffer death and so make satisfaction to his Father for Men's sins Q. 2. Is there no way appointed of God to remit our sins but by shedding of blood A. No so saith the Holy Ghost Heb. 9.22 Without shedding of blood there is no remission Q. 3. Can Christ considered as he is the Eternal Word Joh. 1.1 and very God 1 Joh. 5.20 die A. No for God is immortal and
12.3 4. 21. Isa 7.14 and therefore much more ought we seeing we have in the Gospel the Complement of all those Prophesies Luk. 2.7 Matth. 1.25 to believe in Jesus Christ born of the Virgin but also in time and according to the course of Nature born of the said Virgin and brought forth into the World by her First a Duty following this Faith is this Thanksgiving for the Incarnation of the Son of God as we see by the Examples of the Angels praising God for this benefit Luk. 2.14 The Virgin praising God for this benefit Luk. 1.46 And the holy Priest Zachary praising God for this benefit Luk. 1.68 Secondly A Consolation following this Faith is Preached unto us by the Angels Luk. 2.10 when he saith Behold I bring you tydings of great joy that shall be to all People Hence comes First Peace with God Secondly Peace with our own Conscience Thirdly with the Holy Angels Fourthly with all the Creatures of God in the frame of Heaven and Earth The proper Name of Christ's Mother was Mary this is testified often in the New Testament Luk. 2.5 c. This Name is added for a more certain and special description of his Mother that my Faith may be the better certified of the truth of all Divine Oracles and Prophesies concerning him for this holy Woman being as Matthew and Luke testifie of the noble Race of the Kings of Judah it is clear that our Lord and Saviour Jesus Christ came of the Seed of David and so of Abraham according to the Promise Gen. 12. 49. Luk. 2. Again she is called A Virgin both to let us see the accomplishment of the Prophesie Isa 7.14 21. and to assure us of that as aforesaid that is That he is the only begotten Son of God conceived by the Holy Ghost and not by the ordinary course of Nature And this blessed Mother of Christ a holy Prophetess Luk. 1.48 We do willingly honour her three wayes First by thanksgiving to God for her Secondly by a reverent estimation of her Thirdly by imitation of her excellent Vertues And thus having seen by clear evidence from the Word of the Lord that our blessed Lord and Saviour as touching his Natures is very God and very Man it resteth only that we learn also by Divine demonstration that these two Natures are united in one Person Vse 2. First here then we must be advertised that there be two kinds of Unions Union in Nature and Union in Person Union in Nature is when two or more things are joyned or united into one Nature as the Father the Son and the Holy Ghost being and remaining three distinct Persons are one and the same in Nature or Godhead Union in Person is when two things are in that manner united that they make but one Person or Substance as the Body and Soul of Man meeting together make one Man Secondly This Union of Natures then here is this The second Person in the Trinity or the Son of God doth assume to it a Manhood in such order that the same being void of all Personal being in it self doth wholly and only subsist in the second Person in the Trinity or depends wholly on the Person of the Son So that now it is a Nature only and not a Person because it doth not subsist alone as in other men Thirdly This then I understand and believe here that the everlasting Son of God without any putting off of his Divine Nature without any commixtion or conversion was made that which before his Incarnation he was not to wit very Man By taking flesh by the Power of the Holy Ghost from the Virgin and an Humane Soul created of nothing both which Natures being united together in a most admirable Personal union make one most blessed Person even the most sacred Person of our only Lord and Saviour Jesus Christ Fourthly And our Lord Jesus Christ hath in his Humanity so assumed all the Properties of Man's Nature that he became in all things like unto us Heb. 2.17 sin only excepted for he hath so Personally united unto himself our Nature that we cannot say properly of his Passion that only the bare Humanity suffered which yet is only passible but this we are to say that the Person which is very God hath suffered in our Nature Fifthly and lastly We must not believe that the Lord Christ assumed our Nature as he did sometimes under the Law before his Incarnation take to him the form of Man and Angel for a time but retains still and for ever the very body and Soul of Man howbeit now glorified For the Apostle saith Our Mediator hot only was but also is the Man Christ Jesus 1 Tim. 2.5 living for ever to make intercession for us Heb. 7.25 Rom. 8.34 Consolations following this Faith concerning Christ's pure Conception Incarnation and this unspeakable union of Natures in this one sacred Person are these First I understand and conceive he is a most fit Advocate to his Father being very God and a most comfortable Mediator for me being very Man well-acquainted with all my grievances and one I may boldly draw near unto Heb. 2.16 17 18. 4.16 Secondly I conceive also that he hath been so acquainted in our flesh with our temptations that he hath a special experience of our infirmities in his own sacred Person not that the Son of God hath need of our Afflictions and Temptations to make him Merciful unto us but for that we can best perswade our selves of his Mercy when we learn that he hath been acquainted with our Passions And now I will tell you briefly what I mean by the Properties of the Humane and Divine Nature And by the Communication or Conjunction of Properties as I said before When I say and believe that Christ did assume all the Essential Properties of Man's Nature I mean he took not only the Soul and Body of Man but also every quality and adjunct thereunto appertaining excepting sin for he had the Understanding the Reason the Will and all the Affections of Man without sin being made like his brethren in all things Heb. 2.17 Again when I believe and say That Christ did retain in his Personal Union of both Natures all the Properties of his Divine Nature I mean these and the like that he was this very Person now God and Man Eternal Almighty Incomprehensible Immutable most Perfect for these and the like be the Properties of the Divine Nature Thirdly The Communication of these Properties as the learned speak for the better understanding of some Scriptures uttered concerning this sacred Person is this when we ascribe that which is proper unto one Nature unto the other because of the aforesaid Personal Union of both Natures as when the Apostle saith God hath purchased the Church with his own blood Acts. 20.28 This manner of speaking is with respect to this Union and herein that which is proper to the Humane Nature is ascribed unto the Divine for
being used personally because the Person sending is opposed to the Person sent Exod. 22.28 Psal 82.6 Improperly when it is attributed to Angels or Men and truly either in regard of their Office or else in respect of the revealing of the Will of God and of their Reverence Falsly either by Error or else by Usurpation and Custom as 1 Cor. 8.5 Or else by worshipping them 2 Cor. 4.4 Phil. 3.19 Exod. 7.20 Q. Be there any parts or kinds of God A. None at all because he is a most simple Essence which doth admit no composition or division and simply and in every respect of unity one and in act most infinite Q. Are there any Causes of God A. Not any for he is the Cause of all Causes Q. Is there any accident in God A. No in regard of God himself for whatsoever is in God is his Essence Q. Seeing the Essence of God is most simple in what respect doth Power Goodness Justice Wisdom and Mercy differ in God A. Not in Essence for all these Attributes in Essence are but one very thing indeed but in our weak capacity and manner of knowing in regard of us and by the effects in respect of the Creatures Q. How many sorts are there of God's Attributes A. Two the first whereof is incommunicable so that there appeareth not the least impression thereof in any of his Creatures This kind we may call absolute such is his Simplicity and which depend upon it his Immutability Eternity and Immensity The second sort is some way communicable which you may call fitly a Relative Property in that it hath relation to the Creatures such are his Power Wisdom Will Goodness Justice and Mercy Q. Be there any effects of God A. There be infinite effects of his Grace Justice Power and Mercy Q. How are the Gentiles said to be without God Eph. 2.12 seeing they adore so many Gods A. Because none of their Gods was the true God Q. But yet they acknowledged God the Creator of Heaven and Earth Answ Nor the Name of God but even God himself was altogether unknown unto them because no man knoweth God but such as confess the Father and the Son 1 Joh. 2.23 Whosoever denieth the Son the same hath not the Father but he that acknowledgeth the Son hath the Father also Q. What use make you of the knowledge of God A. Surely this that he alone may be rightly worshipped to which purpose man was created and that we being guided by this knowledge may pray to him and acknowledge that from him we have every good thing Q. What things are repugnant to the Doctrine concerning God A. Atheism Epicurism the mad worshipping of Idols the Gentiles making of many Gods the Heresie of Manicheus making two beginnings one good another evil blasphemies against God false Opinions concerning God as that of the Anthropomorphites who make God like unto a man all doubting of God c. CHAP. V. Questions and Answers about the Trinity Quest HOw many Persons be there in that one Essence of God A. Three and those both in number and in very deed distinguished the Father Son and holy Ghost which have their subsisting in one Divine Essence whereupon it comes to pass that there be not many Gods but one God and the same Eternal Infinite and Omnipotent who is named JEHOVAH in the Scriptures and said to be most simple by reason of Essence and three by reason of Persons Q. By what testimonies of the Scripture do you prove the Trinity A. Gen. 1.1 God or Elohim created the Heavens and the Earth In which place the Learned say the Verb being of the singular Number doth signifie the most simple Essence of God and the substantive Elohim being the plural Number doth note out the three Persons Also in the creation of Man God as it were taking counsel with his Eternal Wisdom that is the Son and the Holy Ghost saith thus vers 26. Let us make Man after our Image Where he saith Let us make because of the number of the Persons and after our Image because of the unity of the Essence Gen. 19.24 The Lord rained from the Lord brimstone and fire upon Sodom and Gomorrha in which place the Person sending the rain and the Person from whom it was sent that is the Son is distinguished from the Father Q. Have you any more pregnant proofs out of the New Testament Answ 1. In the Baptism of Christ Matth. 3.16 and Joh. 1.32 the voice of the Father is heard from heaven This is my beloved Son In the same place there stands the Son by the River Jordan the holy Ghost descends in the form of a Dove and sits on Christ 2. Again in the Transfiguration there is the Son and the voice of God the Father is heard from Heaven and Christ is shadowed with a Cloud which doth signifie the Holy Ghost And further Matth. 28.19 Baptize all Nations in the Name of the Father of the Son and of the Holy Ghost He saith not Names but in the Name to shew the unity of the three Persons 2 Cor. 13.13 The Grace of our Lord Jesus Christ and the love of God and the communion of the Holy Ghost be with you all Q. Seeing the Scripture doth not use the Name of the Trinity doth the Church well to retain the same A. Yea no doubt for the thing it self is found in Scripture two manner of wayes first according to the letter secondly according to the sense Now fith that the sense of it and the very thing it self is found in the Scriptures the Church hath liberty to use such words as may familiarly express the thing it self Moreover we call the three Persons in God the Trinity from this word Three whereof the word Trinity is derived and is expresly set down 1 Joh. 5.7 There be three that bear Witness in Heaven the Father the Word and the Holy Ghost and these Three are One. Whence we argue That as from One comes Unity so from Three comes Trinity Q. How doth this word Essence differ from the word Person in God A. Essence is the Nature which is not more belonging to one and less to another of the three Persons but common to them all yea one and the same and cannot be divided and is all in each one of them not without them subsisting by it self to wit the very Deity it self And therefore the Essential Properties which be in them are one in Number and of one Nature Now a Person is the subsisting in the Divine Nature or the Nature of God which having relation to others is distinguished by some incommunicatable Property for indeed the Persons are only distinguished and not servered as three men are indeed separated though they be but one in kind The reason is because the Essence of God is infinite and impartible and therefore it is all in every Person which are not severed each from other but only distinguished amongst themselves But as for the Essence
Samosatenus who taught That the Son did no more subsist in God than Wisdom Justice and Goodness 3. Of Arrius who denyed that the Son was begotten of the Essence of the Father that he was co-eternal co-equal and according to his Person of the same substance with the Father 4. Of Servetus who affirmed that the word Person is no otherwise to be taken then as in Comedies the name of a Person is used for the habit and the distinction of the office 5. Of the Tritheitarites who do transform the three Persons into three distinct and several Essences They deny the Son of God according to his Essence to be of the same substance with the Father and the Son to be God of himself 6. The blindness of the Jews who do affirm an Essence altogether without distinction And here I will Answer to some Objections made by divers Hereticks Object 1. If there be divers Jehovahs there must be divers Essences but Gen. 19.24 the first is true for Jehovah did rain fire from Jehovah that is the Son from the Father therefore the Son is a distinct Essence from the Father A. The Learned say it is an Hebrew phrase signifying that God did miraculously rain fire of himself from Heaven Again the word Jehovah is taken sometimes personally it is therefore a distinction in the Persons not in Essence Obj. 2. There is one life of the Father and another of the Son Joh. 5.26 therefore another Essence A. First that place is to be understood of a power communicated to Christ as he was Mediator Secondly Although the Son be from the Father in respect of the origination of his Person yet is he of himself if he be absolutely considered and therefore hath the same life with the Father Obj. 3. They who have distinct Operations have distinct Essences but the Actions of the Trinity are distinct Ergo. A. The Proposition is true if it be understood of natural and external action but if of internal and personal actions it is not true for these do not take away the unity of Essence since that the same Essence in number is wholly in every Person Obj. 4. Each Person hath not one and the same power for the Father can beget the Son the Son cannot beget ergo they have not the same Essence A. They have all one natural power but not personally as there is one Nature but not one Person Obj. 5. The Essence of the Father is communicated to the Son by Generation therefore there is one Essence in the Father another in the Son because there is one Essence begetting and another begotten A. We must distinguish betwixt Generation and Communication for the Person begets and is begotten but the Essence neither begetteth nor is begotten but communicated Obj. 6. If the Father and Son have one Essence it must follow that the Father was incarnate which is absurd Ergo. A. The Essence of God absolutely considered was not incarnate but the second Person and although the Person of the Son include the whole Essence of God yet for the proper manner of subsisting it is distinguished from the Father Obj. 7. If the Father and Son have one Essence the Son should be Mediator to himself A. The Son is properly Mediator betwixt us and his Father not absolutely betwixt us and the Divine Essence And the office of Mediator dependeth upon the most free Ordination of God Note CHAP. VI. Questions and Answers about Christ Quest 1. WHat doth this word Christ signifie A. It signifieth Anointed because he was anointed with the oyl of gladness above his fellows Joh. 1.14 Psal 2.6 110.4 Isa 61.1 as we reade in Psal 45.8 And indeed he is that King that only Priest and Prophet which was promised unto mankind Q. 2. Doth his name Christ signifie his Nature or his Person A. His Person subsisting in both his Natures and not this or that Nature alone for it is a name concrete as the Grammarians speak and not abstract Q. 3. What do you call a word concrete and what an abstract A. This word concrete in the discourse of Christ is said to be that which signifieth the nature together with the subject and doth comprehend in his signification both the thing and the subject wherein the thing is that is to say it doth define the Person of Christ as he is the Son of God because the Son of God doth not simply signifie the Nature of God but the Person of the Son of God So the Son of Man See Bucan Institut Theolog loc 2. or pag. 14. when it is spoken of Christ signifieth the Person and not his Humanity simply But this name abstract is a word that signifieth the Nature simply as the Divinity of Christ the Humanity of Christ Q. 4. How many things are especially necessary to know Christ and which be they A. Two his Person and his Office Q. 5. What is Christ A. He is the only begotten Son of God Joh. 1.14 Tit. 3.4 5. Heb. 2.16 Luk. 1.31 Luk. 1.35 Heb. 2.16 Heb. 2.14 Mat. 26.29 27.50 Heb. 2.17 4.15 who of his meer love towards mankind did create unto himself of the Seed of the Virgin Mary being Sanctified by the Holy Ghost and by creating assumed and did personally and inseparably for ever unite a true humane Body indued with a reasonable Soul And so being true God became true Man like to us in all things sin only excepted Q. 6. What things are we especially to consider in the Person of Christ A. Four 1. That Christ is God 2. That the same Christ is Man 3. That he is God and Man in one Person 4. The Phrases and the usual Speeches which are affirmed of Christ in the Scriptures Q. 7. By how many and by what kind of testimonies do you prove that Christ is God A. By three 1. By apparent and manifest sentences of Scripture wherein the Divinity of Christ is averred 2. By his Works which were altogether Divine 3. By the worship and honour which was yielded unto Christ both of the Saints that believed and of the Angels Q. 8. Shew some pregnant testimonies whereby you can prove that Christ is God A. I shall Isa 9.6 This is the Name whereby they shall call him speaking of the Messias to wit the Mighty God the Father of Eternity Jer. 23.6 The Name whereby the Branch of David shall be called shall be the Lord our Righteousness Judg. 6.11 c. That Angel which appeared to the Holy Patriarchs call himself Jehovah In the New Testament Matth. 16.16 Thou art Christ the Son of the living God Joh. 20.28 My Lord and my God Rom. 9.5 Christ being God was of the fathers according to the flesh of his Mother who is God for ever 1 Joh. 5.20 And we are in his Son Jesus Christ who is very God and life Eternal 1 Tim. 3.16 God is manifested in the flesh In which places Christ is absolutely called God and the name Jehovah so given
is subjectively communicated to the Humanity of Christ but only the Humane Nature was assumed of the Son of God into the same Person Heb. 2.16 Q. What is the Personal Vnion in Christ A. It is that whereby the Person of the Son of God being a Person from all Eternity existing did assume the most pure Nature of Man wanting all personal existing of its own into the unity of his Person and made it his own the properties of each Nature being preserved Or as Paul defines it Col. 2.9 whereby in Christ doth dwell all the fulness of the Godhead bodily whereof we have a manifest resemblance in the union of the Soul and the body And therefore the Apostle doth well call it a great Mystery of Godliness 1 Tim. 3.16 Q. How is this Union made A. Without all confusion Without all conversion of one Nature into another indivisibly inseparably The difference of the Natures by no means being taken away by the union but rather the propriety of either Nature being saved and joyned together or concurring into one Person and one subsisting as the Calcedon Synod speak in the History of Evagrius lin 2. cap. 4. And from that time that the Word did assume our Humane Nature he never left it no not in his death And to this purpose make these Verses I am that I was not I was that I am now both am I called Thou knowest me not except thou know me subsisting of both Natures See Mr. John Tombes his Exposition upon the Calcedon-Council concerning the two Natures in Christ asserted in his Book intituled Emmanuel or God-man Sect. 15. Q. By what testimonies will you prove that the Divine and Humant Nature in Christ did joyn together in one and the same Person A. Isa 7.14 9.6 Luk. 1.35 That which shall be born of thee shall be called the Son of God Joh. 1.14 And the Word was made Flesh not by Sacramental-union in which respect Christ was said to be a Rock not by confusion of the Natures nor by commutation as Water is turned into Wine Joh. 2.14 but by assuming the flesh into the unity of this Person The Voice of God speaketh thus of Jesus Christ the Son of Mary This is my beloved Son Matth. 3.17 He that descended is even the self-same that ascended above all Heavens that he might fill all things Eph. 4.10 God sent his Son born of a Woman Gal. 4.4 Q. Why is it necessary that Christ should be both God and Man in one and the same Person A. 1. To die end he might reconcile God and Man or that he might make God and Man one 2. That he might be a fit Mediator between God and Men 2 Tim. 2.5 Heb. 8 6 by reason of his Participation and Affinity with them both 3. That he might reconcile God unto us by his death which if he had been God alone he could never have suffered if only Man he could never have overcome 4. That the work of Redemption performed in the flesh of the Son might become of sufficient price for sin whereby God that infinite good was offended For although certain actions do properly proceed from the Divine Nature and some are done by the Humane Nature yet all of them do equally receive their price and worthiness from the Divine Nature So the flesh of Christ hath power to quicken because it is the flesh of that Person who is God the obedience of the Man Christ doth Justifie because it is the obedience of that Person who is God the blood of Christ redeems the Church because it is the blood of God Acts 20.28 Q. What is the Communication of Properties A. It is such a manner of Predication whereby those things which be proper to Natures are indifferently attributed to the Person of Christ which is but one and that because Christ in his two Natures is both to wit perfect God and perfect Man to whom therefore these things are truly and indeed attributed as well those which are proper to God as those which be proper to Man Therefore it is well and truly said God or else the Son of God was born of the Virgin Mary suffered was crucified and God purchased unto himself the Church with his own blood 1 Cor. 2.8 Acts. 20.28 Not simply principally and by himself as he is God but by accident and in another respect or in regard of another thing because that which is proproper to one Nature namely to be conceived born crucified to die is not attributed to his Divinity but to the Person taking the name of one namely of the Divine Nature For this word the Son of God or God which is the subject of the Proposition is the concrete and not the abstract and signifieth not the Divine Nature but the Person who is God and Man Therefore it is well said The Son of Man or Christ-Man is Eternal Almighty All-present saveth raiseth the dead giveth Eternal Life And Joh. 3.13 No man hath ascended into Heaven but he that came down from Heaven both in respect of the Union seeing that the self-same Person is both Man and God for as God by reason of the unity doth account those things which belong to the Humane Nature proper to himself so as he is Man by reason of the union doth account those things which belong to the Divine Nature to be proper to it self and also because the Son of Man is a word concrete which signifies the Person of Christ being but one consisting of the Divine and Humane Nature and therefore whole Christ is every where present but not all that is in Christ On the contrary it is wickedly said That the Divinity of Christ was born of the Virgin suffered death and that the Humanity of Christ is Eternal every where present Almighty for the Divinty is a word abstract which simply signifieth the Divine Nature in Christ which is most free from all manner of sufferings Now the Predication of divers Natures by reason of the Hypostatical or Personal Union is of no force but in those things which are signified as whole and perfect for as we do not use to say the Body is the Soul or the Man is the Soul so neither do we say this God Christ is the Body of Christ or the Soul of Christ but only God is Man Q. Is the communication of Properties verbal only or real A. It is a true and real speech because the Person of whom by the trope Synechdoche as well the Divine as the Humane either names of Proprieties or Effects are indifferent and equally affirmed containeth all those things in it self truly and indeed which do agree to very God and very Man those things which be Divine as he is God those also which be Humane as the same is Man but not in respect of both Natures but according to the one and the other For then should be brought in the Eutychian Heresie of the confounding of the Natures or Properties and it should cease
The truth is this That good and bad shall rise again yet there is a great difference in the rising of the one and the other for the Godly shall rise by vertue of Christ's Resurrection and that to Eternal Glory But the Ungodly rise by the Power of Christ as he is a terrible Judge and to execute Justice on them Now to the Faithful Christ is said to be the first fruits of them that sleep 1 Cor. 15.16 Because as in the first Fruits of Corn being offered unto God the owner had an assurance of God's blessing on the rest So here by Christ's Resurrection the Believers have a Pledge of their own resurrection Now of his Ascention into Heaven Luke saith Acts 1.9 That he was taken up the meaning is this was done principally by the mighty Power of his Godhead and partly by the supernatural property of a glorified Body which is to move as well upward as downward without constraint or violence And thus Christ ascended into Heaven really and actually and not in appearance only And he went also locally by changing his place and going from Earth to Heaven so as he is no more on Earth bodily as we are now on Earth And whereas it may be doubted If he be so departed from us at touching hit bodily Presence how that may be true that he said he would be with us unto the end of the World Matth. 28.20 The Answer is He said also That he would leave the Word to go to the Father Joh. 16.28 wherefore he must be understood to speak by a distinction True it is he was before Abraham Joh. 8.85 and so is he with the Church to the Worlds end according to his Divine Nature in Majesty Grace Vertue Power and Effectual working of his Holy Spirit Joh. 17.11 14.16 17. 16.13 But his bodily Presence is in Heaven Secondly If any doubt further Whether the Natures be not thus severed if where the one it the other is not alwayes I Answer No For the Divinity which cannot be comprehended must of necessity out-reach and yet comprehend the Humanity and thereunto be personally united It is not alwayes that of two things conjoyned where the one is there must be the other also For the Sun and his beams are both joyned together yet they are not both in all places together for the body of the Sun is seated and carried only in his Celestial Orbe in the Heavens but his beames are here beneath on the Earth In those Holy Phrases then we must remember that as Learned Men speak the Properties of both Natures must be distinguished in Christ for in such places properties belonging to one Nature are ascribed unto the other because of the Hypostatical Union of both Natures in one Person And thus far for the sense of the words of this Article where we see briefly that Christ's Ascention is an Exaltation or a receiving up of his Humanity to fit in the highest Heavens till the glorious day of his Appearance in Judgment Heb. 1.3 Now I come to the use of this Faith First When I do thus believe the Ascension of Christ I do believe also all the Effects thereof and all the Holy Adjuncts appertaining thereunto namely these two principal which the Apostle specially mentioneth Eph. 4.8 12. First that when he ascended up on high he led captivity captive By Captivity I understand a multitude of Captives as the Psalmist doth Psal 68.19 By Captives here are meant the World the Flesh Sin Satan and Death it self and whatsoever Engins and Confederates these had against Christ in his Humiliation and his Members all their dayes on Earth He so triumphed over them all on his Cross Col. 1.12 but especially in his Ascension that howsoever they may fear us otherwhile and scar us to waken us from Security yet they shall never hurt us for Christ hath taken away their sting 1 Cor. 15.55 and hath pinioned their hands behind them as Captives and set us Free if we will come unto him when he calls us by his Gospel Wherefore if we refuse now his Call our state is the more dangerous See Mr Perkins upon the Creed pag. 285. A man lies bound hand and foot in a dark Dungeon and the Keeper sets open the Prison door takes off his Irons and bids him come forth If he refuse and say he is well may it not be said he is mad and who will pity him in that case This is the state of all impenitents and contemners of the Gospel Secondly It is said also That then he gave gifts to his Church as Kings do in their triumph and his gifts were those Apostles Prophets Evangelists Pastors and Teachers for the planting of the Church and the Propagation of the same and for the gathering of his Elect to the Worlds end If these were Christ's principal blessings which Christ gave his Church in his Ascension and so richly and highly to be accounted as being destinate and sent for so great a Work as the building of the Body of Christ which is his Church on Earth Eph. 4.12 Then they do not believe rightly and truly the Ascension of Christ that so basely and vilely esteem the sacred Ministry and Preaching of the Gospel of Christ and the Administration of his Sacraments as Atheists and Papists and all carnal Gospellers do Thirdly Like as our Justification is ascribed unto his Resurrection and Merit of the same So our proceeding in Grace and Perseverance may truly be attributed to his Ascension to Heaven and Intercession there for us Joh. 17. And like as he could never have risen in that Body wherein he was accursed for us unless he had been acquitted and justified from all our sins so much less could he have Ascended into the highest Heavens if he had not been pure from all our spots imputed unto him His Ascension is a clear evidence of his Righteousness Joh. 16.9 10. and consequently of our Righteousness in him and by him for which these Articles are sweetly knit together for the confirmation of our Faith touching our free Justification by Christ Rom. 8.33 34. Who shall lay any thing to the charge of Gods Elect Is God that justifieth who shall condemn It is Christ which died yea or rather which is risen again who is also at the right-hand of God and maketh request for us Wherefore ever remember to reject the Doctrine of Antichrist who teacheth that Christ by his Death did merit our Justification but we once Justified do further merit our Salvation Whereas thou feest here not only the beginning but also the continuance yea the accomplishment of the whole Work of our Salvation in our Vocation Justification Sanctification and Glorification is wholly and only to be ascribed to the merit of Christ Fourthly We receive also by his Ascension a confirmation touching our Ascension into Heaven for in believing the one we believe the other for the Head and Members must go together We be not now coldly to
look for Heaven but by lively Hope to possess it for that we possess it in our Head already For this cause it is written Eph. 2.6 That God hath made us to sit together in Heavenly places in Christ He hath there a Pledge for us even our flesh and we again by his Ascension have received from him an heavenly Pledge even his Spirit Joh. 6.7 I tell you the truth it is expedient for you that I go away for if I go not away the Comforter will not come unto you 2 Cor. 1.22 He hath sealed us and given us the earnest of the Spirit in our hearts DVTIES First That our Conversation be in Heaven where Christ is Our Hearts our Thoughts our Words our Works our whole Conversation must be such as if we conversed already with the Angels in the highest Heavens Secondly If we believe we be possest of Heaven in Christ we must strive to enter into him with holy Contention of Spirit using the means he hath appointed that we may come unto him with all the good-speed we can If we be assured of his Purchase made for us by his Blood we must pass through all dangers to come unto him and unto it and not only contend to get in our selves but also endeavour to bring with us all we can specially all such as God by near bands of Love hath knit unto us as our Wives and Children c. providing as much as in us lyeth that they may be with us Heirs together of the same Grace of life 1 Pet. 3.7 Thirdly In all grievances of Body and Mind seek to no means for ease but only to the Comforter and the means he hath appointed and ordained in the Word If thou believest the Ascension of Christ remember this was one end of his Ascension to send down the Holy Ghost to work more effectually and comfortably in the hearts of his Children And therefore endeavour in and by the Word and Sacraments to be comforted by him in all affliction of this life I believe that Christ sitteth at the right hand of God c. Here two things must be understood First Note That this blessed Person of the Son hath the same equality of Majesty and Glory with the Father Secondly By this phrase is also understood that the Humane Nature of Christ is exalted to a most high excellency of Glory even to execute Judgment as he is the Son of Man Joh. 5.27 And it may not be here said is in the Resurrection That like as Christ rose only in respect of his Humane Nature so also he sits at Gods right hand in respect of the same Nature for the session an God's right hand is not a property of Nature but signifieth the state of the Person of Christ resting now in the execution of his Offices as being King Priest and Mediator between God and his People The Benefits which follow this Exaltation and Session of Christ at the right hand of God are either in respect of his Priesthood or of his Kingdom The Believer gains these benefits by his Priesthood First He is now and may be truly perswaded that as the Covenant of Grace and Priesthood of Christ have no end Heb. 8.6 1 Tim. 2.5 1 Joh 2.1 Joh. 17. so his Intercession for him and for all and every Believer shall never cease to the end of the World for all Rom. 8.34 Christ is risen again and sitttth at the right hand of God and maketh request for us and for every one I have prayed for thee Peter that they Faith fail not The manner of this is thus He appears in Heaven as a publick Person in our stead He appears in the sight of God for us Heb. 9.24 and makes the same Requests he made on Earth Joh. 17. The difference between Christ's Passion and Intercession is this The Passion is a satisfaction to God's Justice for us c. and as it were the tempering of a Plaister but Intercession applyes it to the very sore So then the Believer is hereby sweetly comforted in heart being perswaded that Christ Jesus God and Man now sitting in great Majesty and Glory in Heaven First hears his Prayers in Heaven And Secondly accepts and sanctifies all his Sacrifice and Service which the Believer offers to the Father by his hand Heb. 13.15 Psal 119.106 for all our Service is imperfect yet for his Intercession sake it is accepted as perfect A second Consolation here arises to the believing heart he may now with boldness go to the Throne of Grace Heb. 4.16 because we have there an High Priest that sitteth at the Throne of the Majesty in the Heavens Heb. 8.1 And for this cause the same Apostle in the same Epistle Chap. 10.19 20. biddeth us draw near with a true heart and with an undoubted perswasion of Faith And again most sweetly Phil 4.6 Be careful for nothing but in all things let your requests be shewed unto God in Prayer A third Consolation is this His Intercession preserves every Repenting Sinner in the state of Grace that being once Justified and Sanctified they may so continue unto the end Fourthly A most sweet Consolation in this The Intercession of Christ in Heaven casteth down such beams of Grace into the Believers heart on Earth that it causeth another Intercession of the Spirit in him or causeth the Spirit of Prayer to be effectual and working in him Zach. 12.10 11. Rom. 8.26 He giveth us his Spirit which helpeth our infirmities and maketh Request for us with sighs and groans that cannot be expressed but he which searcheth the heart knoweth what is the meaning of the Spirit for he maketh Request for the Saints according to the Will of God The Holy Ghost makes Request by stirring every repenting heart to pray with groans and sighs which the mouth cannot express and this is a special fruit of the Intercession of Christ in Heaven So that a Man may soon know by the Spirit of Prayer in his own heart how Christ prayeth for him in Heaven A Man may soon find it by his own coldness or fervency in Prayer or by the inward groans of his heart when he cannot so well express his grief in words before God Here I renounce the Opinion of Papists touching Intercession as being Heretical uncomfortable and condemned of God First For that the Saints departed who be their Mediators with Angels know not our particular wants and griefs Secondly For that he that makes this Intercession must bring something of his own of price and value unto God to procure the grant of his Request Thirdly It is a Prerogative belonging only to Christ to make Request in his own Name and for his own Merits Fourthly Scriptures never mention any other but contrarily Fifthly We must Pray to him in whom we believe Rom. 10.14 We believe only in one God c. therefore we pray only to one God Furthermore As touching his Kingdom we are well to consider what Kingdom he hath next
variableness nor shadow of changing Mal. 3.6 I am the Lord and am not changed Where it is said Gen. 6.6 That God repenteth c. the meaning is That God changeth the action as men do that repent therefore repentance it signifieth not any mutation in God but in his actions and such things as are made and changed by him God's Nature is Spiritual in that it is incorporeal and therefore invisible Joh. 4.24 God is a Spirit 1 Tim. 1.17 To the King Eternal Immortal Invisible the only Wise God be glory and honour for ever and ever Col. 1.15 Who is the image of the invisible God The infiniteness of God is twofold his Eternity and exceeding Greatness God's Eternity is that by which he is without beginning and ending Psal 90.2 Before the Mountains were made and before thou hadst formed the Earth and the World even from everlasting to everlasting thou art our God Rev. 1.8 I am Alpha and Omega that is The beginning and ending saith thé Lord which is which was and which is to come God's exceeding Greatness is that by which his incomprehensible Nature is every where present both within and without the World Psal 145.3 Great is the Lord and worthy to be praised and his greatness is incomprehensible 1 King 8.27 Is it true indeed that God will dwell on the Earth Behold the Heavens and the Heaven of Heavens are not able to contain thee how much less is this House that I have built Jer. 23.24 Do not I fill the Heaven and Earth saith the Lord Hence it is plain First That He is only One and that indivisible not many Eph. 4.5 One Lord one Faith one Baptism one God and Father of all Deut. 4.35 Vnto thee it was shewed that thou mightest know that the Lord he is God and that there is none but He alone 1 Cor. 8.4 We know that an Idol is nothing in the World and that there is none other God but Oxe And there can be but one thing infinite in Nature Secondly That God is the knower of the Heart For nothing is hidden from that Nature which is within all things and without all things which is included in nothing nor excluded from any thing Because 1 King 8.39 the Lord searcheth all hearts and understandeth every work of the mind Psal 139.1 2. Thou knowest my sitting down and my rising up thou understandest my cogitation afar off All the Attributes in God are one and the same perfection It is better said of God that he is his Attributes than that he hath Attributes the Attributes are not distinguished in God but in our manner of understanding who being unable to comprehend that meer act at once do conceive thereof after the manner of many acts The Sun when he is perpendicular had it an Eye would behold all that at once which we by reason of the inadequateness and and unproportionableness of our sight are necessiated to view by parts In God all things are one and the same according to the nature of God though out of God many and divers according to their own proper and created nature The same heat in the Sun produceth divers effects according to the various disposition of the objects hardness in Clay softness in Wax c. The Divine Attributes though they can neither exactly be numbred or distributed yet for our better understanding we may consider of them as Negative Relative Positive Negative Attributes are such as remove from God all imperfection Negative by these we help our understanding in our meditation of God by way of Negation The more principal of them are in number five viz. Simplicity Eternity Immensity Immutability Infiniteness to which or some of which any other of like nature may conveniently be referred Simplicity is God's one meer and perfect act without all compositions God calleth his Name I am Exod. 3.14 as I said before c. that is his meer Essence wherein these five Properties or Attributes as aforesaid are eminently included called by some Incommunicable properties The more principal Relative Attributes are in number Relative seven 1. Creation 2. Providence 3 Lordship 4. Benignity 5. Mercy 6. Redemption 7. Justice To which or some of which the rest of like nature may conveniently be referred But of these I shall say more hereafter Positive Attributes Positive are such which so ascribe some perfection to God as not inferring any respect unto the Creatures existing or in present being by these our understanding is helped in our meditation of God by way of eminency the more principal of them are in number six 1. Holiness 2. Wisdom 3. Will 4. Liberty 5. Omnipotency 6. Perfection To which or some of which the rest of like nature may conveniently be referred But I shall speak but to one of these in this place viz. Perfection which I think comprehendeth all the rest c. Perfection is God all-sufficient and all-excellent not having need of any thing giving sufficient unto and having in him the perfection of all things Gen. 17.1 2. Exod. 6.3 This Attribute renders God as that infinite Sea of all Happiness Perfection is increated Glory that is all the Attributes in one word as happiness is the sum of man's good so glory is the sum of all God's Attributes The Perfection of God is essential independent unlimited without increase or decrease as the power of subordinate causes is contained in the first cause virtually And as the Authority of under Officers is in the Prince after a more excellent manner so the virtue of all second causes is contained in the first cause eminently The word eminently taken in its strict and proper sense seemeth to intend the effect to be in the cause not only in a more excellent manner than in it self but also in a super created manner Things are in God agreeable to the nature of God in themselves according to their proper natures Eminential continency and virtual continency that is for one thing to be contained in another eminently as the excellency of the Creature is in the Creator or virtually as all things saleable are in money Eccles 10.9 are not the same the first is proper to the Creator the second is found in the Creature The Essential perfection of God is increated Glory Eternal alwayes the same from which nothing can be taken to which nothing can be added The acknowledgment of the manifested perfections of God is Glorification viz. The act of the Creature done in time admitting more or less according as God is known or acknowledged Secondly If God in his Nature or Essence be simply absolutely and infinitely perfect then must he needs be a most pure and simple act without any Potentiality at all i. e. he must needs be actually and so have been from Eternity whatsoever he is capable of being or whatsoever it is possible for him ever to be The reason of this is because all Potentiality of Possibility of being any thing more
For the Apostle saith Verily he took not on him the Nature of Angels but he-took on him the Seed of Abraham Wherefore in all things it behoved him to be made like unto his brethren that he might be a merciful and faithful High Priest in things pertaining to God to make reconciliation for the sins of the People By all which it doth appear that he took flesh of the Virgin Mary I touch this matter the more because not long since I communed with some men who very confidently did affirm that the eternal Word did not take any flesh of the Virgin Mary And they also boasted that there were many Men and Women in England of their opinion concerning this matter For although they do grant that Christ as Man was really flesh yet they deny the matter of which it was made to be of or from the Virgin Mary but say that it was Heavenly matter viz. the Divine Nature was turned into Flesh in the Virgins Womb even as the Water at Cana was turned into Wine Joh. 2.7 Now I will by God's help in this ensuing Discourse demonstrate the falshood of this their Opinion for it denyeth Christ to be the true Son of David according to the flesh contrary to all these Texts Gen. 26.4 22.18 2 Sam. 7.12 Psal 132.11 Acts 2.30 all which prove him to be the true Son of David according to the flesh As also St. Matthew and St. Luke reckon his kindred and generation from Adam Abraham and David c. Moreover Christ came not only to die for our sins but also to be an example unto us and a perfect pattern of good living as shall be declared afterward more fully For how could he more set forth his exceeding love to us than in dying for us For greater love than this hath no man than to bestow his life saith Christ speaking of his own death Now the Deity suffered no infirmity or change which is impossible wherefore it was necessary that he should take our Nature upon him who came to heal our infirmities and to teach us to cure them through Faith in well-doing If he had taken them in any other nature then the example of his life would not have been teachable unto us for if he had been tempted in any other nature or died how could we learn to withstand the Devil and to overcome his temptations by Christ's example wherefore there was no way like this to redeem man He is Wisdom therefore he took the wisest way c. Now that you may the better understand these great Mysteries concerning God and of the Father and of Christ Col. 2.2 I will put that which I have said into Questions Answers that so through God's blessing you may see this great Mystery of Godliness 1 Tim. 3.15 and believe it As also add more to this that I have here said for your comfort by way of Vse and Application and so leave the Work to â—he blessing of God and your serious consideration CHAP. IV. Questions and Answers about God Quest WHat things are we to know concerning God Answ 1. What God is 2. What a God he is or how he is affected towards us Quest What is God A. God is an Essence Spiritual Incomprehensible Almighty Immortal Infinite Love it self Mercy it self Justice it self Holiness it self Purity it self Goodness it self Wisdom it self Long-suffering it self Bountifulness it self which is the Father who from all Eternity begat the Son Coeternal with himself and of the same substance with the Father and the Son not made nor created but begotten of the Father from all Eternity Joh 4.24 1 Tim. 1 17 Jam. 1.17 Acts 1.8 Jer. 23.24 1 Joh. 4.8 16. Exod. 34.6 7. Mat. 5 44. and the Holy Ghost proceeding from them both the Father and the Son the Creator and Conserver of all things the Redeemer and Sanctifier of the Elect. Which is no definition for he that is super-substantial and incomprehensible cannot be defined but such a description as sufficiently containeth all such things as in this life are necessary for us to know for the service of God and our Salvation Q. Is there one God only or whether be there more A. One only Deut. 6.4 Hear O Israel the Lord thy God is One Lord. 1 Sam. 2 2 Isa 41.4 44.6 Mat. 12.32 And so 1 Cor. 8.4 We know that an Idol is nothing in the World and that there is no other God but One. And seeing the true God is most high Eph. 4.6 1 Tim â— 5. and most infinite actually therefore there can be no more but One God because there can be no more but one that is above all neither any more but one infinite And this one God is manifested to us by such testimonies as cannot deceive to wit by Miracles Prophesies and other things which by his Omnipotence may be done Q. How is God said to be One A. Neither by a genus nor species but in Essence and in Number or in regard of his Nature because there is one only Essence of God and that indivisible Q. Why doth the Scripture make mention of Elohim or Gods joyning that word as well with the plural as singular number A. Not to the end that it should make a multitude of Gods or divide the Essence but to distinguish the Persons because though there be one Person of the Father another Person of the Son and another of the holy Ghost yet the Father is not another thing or another God distinct from the Son and the holy Ghost the Son is not another thing or another God distinct from the Father and the holy Ghosh neither is the holy Ghost another thing or another God distinct from the Father and the Son because the Nature of God is but one and indivisible although the Father be one the Son another and the holy Ghost another And therefore they are not of divers Natures of another and divers Substance not conjoyned or knit together in one Substance as men which have one common essence not only of the like substance but of one and the same substance have the same Essence the same Eternity the same Will the same Operation the same Power and the same Glory Phil. 2.6 Q. How many wayes is the Name of God taken in Scriptures A. Two wayes properly for the Substance Essence and Nature and improperly Now it is taken properly or for the Essence when it is taken without the distinction of any one of the Persons as Joh. 4.24 God is a Spirit where God is taken for the whole Essence of the Deity as is also the Name Jehovah Or else personally when there is joyned unto the Name of God the name of the Person as God the Father God the Son God the holy Ghost Or when the Father is opposed to the Son who is very God and the second Person in the Trinity as Rom. 7.25 I thank God by Jesus Christ So Rom. 8.3 the Father is called God the word Father
that this sacred Person which did this great Work with his own blood is very God But here we be also to observe that there is no Communication of the Essential Properties of these Natures but in the concrete only as Logicians speak not in the abstract as we may say truly and according to the Doctrine of Godliness that God died for us but we may not say therefore the Deity died for us And here beloved I will shew you once more why our Mediator must be very God and very Man and that these two Natures must thus admirably be united together and his Conception so pure First briefly for the first He must be very God First because he hath received a Charge from his Father which did require an infinite Power to wit by his Merits and Vertue to save the Elect or Believers for it was needful that his Price should over-prize our sins Secondly If he had not been very God he could not have overcome death Rom. 1.3 4. Thirdly for that it behoved him also to overcome and kill sin and death in us even in our Consciences Joh. 5.24 25. and to quicken us Rom. 8.11 by giving us the Spirit of Faith to apprehend all his Merits and to apply the same unto our selves Now who can give the Holy Ghost but God himself Luk. 11.13 Joh. 3.7 8. Lastly He was to loosen and destroy all the accursed works of Satan in us Secondly And for the second Point He must be very Man First that God might declare his unchangeable Justice and hatred of sin and his unspeakable Love and Mercy to the Elect the first he sheweth in punishing sin in his own Son the second he declareth in that he punisheth not our sins in out selves but in another Secondly That we might conceive rightly of the Brotherly Affection of our Mediator towards us and how that he which sanctifieth and they that are sanctified are all of one Thirdly For that God had confirmed it with an Oath that the Messias should come of the loins of David Psal 133. 89. and of the Seed of the Woman according to the Gospel preached in the beginning in Paradise Gen. 3.15 Thirdly For the third Point This I believe and avouch briefly That Salvation could not have been obtained for Man unless the Nature of God and Man were united together in one Person First Because otherwise this work had not been performed by blood of the Son of God and so it had been insufficient for us Secondly Because the Humanity of Christ could never have born that punishment for sin Thirdly Salvation thus obtained could never have been maintained but that these Natures be thus knit together for that Christ is and must be the pledge of our Reconciliation for ever Psal 110.1 Matth. 22.44 Fourthly By this means we have as it were kindred with God in Jesus Christ who is become our Emmanuel God with us or God manifest in our flesh Matth. 1.1 Tim. 3.16 Fourthly For the fourth and last branch of the Question I say and believe that it was necessary our Lord and Saviour should be pure without the stain of sin in his Conception and that the Holy Ghost in this great Work did so provide First For that the most glorious and Divine Nature of God could never else be united unto the Humane Secondly For that a sinner could never have been accepted to make this Atonement or to offer up any Sacrifice for sin Thirdly For that he could not have Sanctified others unless he were the most Pure and the most Holy One of God in himself Heb. 2.11 10.9 10. Thus then the Lord Jesus Christ our most blessed Saviour and Redeemer hath taken to himself of the whole mass of mankind he took I say one Portion thereof and did perfectly sanctifie it by the power of the Holy Ghost and out of it derives perfect Holiness and Sanctification upon all his Elect by imputation of his Merits for their Justification and by his Holy Spirit working in them inherent Righteousness and Sanctification that so they may serve him continually in this life and for ever And here I will also shew you the use of this Article which we reason'd so much on in our Church-meetings when we were upon the Creed viz. I believe that he was crucified dead and buried All the Evangelists testifie with one accord that this was the form of his Execution he was crucified on a Cross and to fill him with pain his hands and feet were fastened with nayls unto the Cross Acts 3.18 Gal. 3.1 Phil. 2.8 And all this was done to accomplish God's Eternal Decree manifested before by the Prophets The brazen Serpent was a picture of this Numb 21 Joh. 3. For so he saith himself As Moses lifted up the Serpent in the Wilderness so must the Son of Man be lifted up that all that believe in him perish not but may have life everlasting And again Joh. 12.32 And when I shall be lifted up from the Earth I will draw all men unto my self Of this the Psalmist Prophesied saying They pierced my hands and my feet Secondly That we might in Conscience be resolved that Christ came under the Law Gal. 3.13 and suffered the Curse thereof for us and bare in his own Body and Soul the extremity of the Wrath of God for us And albeit other punishments were notes of God's Curse yet was the death of the Cross in a special manner above the rest accursed by vertue of a particular Commandment and special Word pronounced by God himself fore-seeing and fore-shewing what manner of Death Christ our Lord should die Thirdly The Apostle assureth us that in this form of Execution we may behold how Christ did undertake all the Malediction due unto all the Elect or Mankind himself for he saith Gal. 3 13. That he was made a Curse for us And again in the like prhrase 2 Cor 5. â—1 He was made sin for us By which manner or speaking we may not fear that any manner of reproach is offered the Son of God For both Sin and the Curse following are his by imputation Though in regard of himself he was no sinner yet as he was our Surety he became sin for us and consequently the curse of the Law for us in that the Curse every way due unto us by imputation and application were made his Instructions and Consolations which follow this Faith First We learn here with bitterness to bewail our sins for Christ suffered here the Wrath of God not for any offence that ever he committed but all for us and therefore just cause have we to mourn for our own sins which brought our Saviour to this low and base estate If a man should be so far in debt that he could not be freed unless the Surety should be cast into Prison for his sake nay which is more be cruelly put to death for his debt it would make him at his wits end if there were left but