By right of the Fathers constitution because the Father hath put all things under his feet and gave him to be the head over all things to the Church Eph. 1.22 and hath made him heir of all things Hebr. 1.2 His Dominion therefore extends not onely unto us but unto all creatures Seeing therefore Christ is the Lord of us all we ought to be humble and meek one towards another for we are fellow servants of the Lord. Masters give unto your servants that which is just and equal knowing that ye also have a Master in heaven saith S. Paul Col. 4.1 And seeing that Christ is the Lord let us adhere to him alone otherwise we shall have very many strange lords whom to serve it will be most miserable Most truly said S. Ambrose O how many lords hath he who hath not one he hath so many lords or masters as he hath sins yea holy father he hath so many mistresses as lusts and certainly thou thy self being judge lust is a most furious mistress Let us therefore serve the Lord Jesus onely And if we be noble and generous Christians let us not admit of any other government As Thomas Aquinas observeth of horses that a spirited and wel-mettled one will not admit of any other rider but his own master and is moved onely at his beck Hitherto of the titles of the Mediator he is further to be described according to the degrees both of his exinanition or humiliation and likewise of his exaltation First Christ did empty himself and became very low The word is made flesh Joh. 1.14 The Son of God is made the Son of man that the son of man might become the son of God He is now who was and what he is he was not De Trin. lib. â—0 saith S. Hilary Our Mediator is become God and man that he might conjoyn God and man together again who were separated and disjoyned And if it be said Object that the flesh of Christ could not be united to our flesh because our flesh is sinful Answ We answer It doth not follow for sinfulness is accidental to our flesh not of the substance or essence of it so that Christs flesh may be united to our flesh but not as to the sinfulness of it If it be said that no accession can be made to God we say That is true if meant of perfection but not of union If further any object Object that the humane nature cannot come or be united to God It is true unless that God assume it That it is most ignominious for God to be a creature Answ It is most ignominious for him to be changed into a creature but not to be united with it without the change of his essence But although there be in Christ two natures yet there is onely one Person Although he be God and man yet he is not two but one Christ as S. Athanasius professeth in his Creed The humane nature of Christ doth not constitute a person because it subsists not of or by it self but it is upheld or sustained in and by the Word If it be objected Object that God and man are two persons We answer Answ That it is true if they be not united If it be said that dead and always living are not the same It is true that they are not the same according to the same But Christ was so according to his divers natures If it be enquired How is the Incarnation attributed to the Son We are to know that the Incarnation is the work of the whole Trinity by inchoation and of the Son alone by termination He assumed our nature which the Father formed in him out of the substance of the Virgin by the Holy Ghost This substantial knitting or joyning although produced by all the Persons yet formally it did not knit or conjoyn the humane nature with any In 3. p. D. Thom. but with the Person of the Son as Suarez copiously and other Divines And of the two natures there was an union made hypostatically or personally not physically as the form is united to the matter nor spiritually as the elect among themselves and with God nor by help and assistance as the mariner to the ship nor relatively as a friend to a friend nor mystically as in the Sacrament the two natures were united inconfusedly unchangeably not admitting of any division inseparably Inconfusedly each nature having their properties remaining but the properties of one nature by communication of idioms is attributed in the concrete to the person denominated from either nature as that God hath purchased his Church by his bloud Acts 20.28 The Lord of glory was crucified 1 Cor. 2.8 this is spoken according to his humane nature This speech ought to be taken in the concrete not in the abstract and it follows not that because God is said to suffer therefore the Deity suffered Secondly the natures were united inconvertibly that is without the change of the Divine into the humane or of the humane into the Divine Thirdly individedly without division of natures although not without distinction they are not two but one Christ Fourthly inseparably this union remains for ever At the death of Christ his soul was separated from his body but the Divine nature remained united to both after its own manner the natural union was dissolved and not the personal Thus far concerning the Incarnation in general The parts thereof follow the conception of Christ and his nativity Conceived by the Holy Ghost Not of the essence but by the efficiency of the Holy Ghost This particle of doth not denote the matter as if that Christ was of the Holy Ghost for he was of the fathers according to the flesh Rom. 9.5 God also is immutable and the Word assumed our flesh and is not changed into it but of signifies the efficient cause because by the vertue and power of the Holy Ghost Christ was conceived His conception by the Holy Ghost speaks the miraculous forming of the flesh or body of Christ without the help of man then the sanctifying of it from original sin and the hypostatical union of it with the Word The body of Christ is thought to have been made simul semel together and at once perfect not successively as the bodies of men are in the space of fourty days otherwise Christ should not have been conceived a man but an embryo yea he was inspired with a reasonable soul Wickedly did Apollinaris say that the soul of Christ was his Divinity His soul was heavy and sad which is not competent to the Divinity at his death his soul departed from his body but his Divinity did not recede or depart He was conceived for us behold his love how can we conceive to express it He was conceived of the Holy Ghost behold his wisdom that he might be free from sin let us mourn by reason of our impure conception Let every one say with David Behold in iniquity was I conceived Psal 51.5 His pure
sinner as the selling of Joseph or the crucifying of Christ We answer that this is done in a diverse respect it is attributed to the sinner as it is an evil work but to God as it is a good one This is the reason of that common simile of a hors-man riding on a lame horse its halting or lameness proceeds not from the hors-man but from the horse it self Joseph's brethren sold him out of malice God permitted this out of mercy lest he should have been slain for his own glory and for the great advantage and profit of his servant The Jews crucified Christ out of ill-will God the Father permitted this out of his greatest good will towards men Judas betrayed Christ out of covetousness our heavenly Father out of love They err who affirm that God doth incline and force the will of the wicked to commit great and grievous sins to have formed man in his mothers womb with a perversness of nature and a necessity of sinning or to this end to have created Esau to lead a wicked life or to move a thief to kill the innocent and him that is not prepared to die This is most certain that God doth not approve of wickedness neither is he the cause of it yet all things subject themselves to his providence all his creatures rational or irrational all events good or evil But his principal care is of his elect His providence in respect of them is most special We should do well therefore to be patient in adversity thankful in prosperity and hope for the future For our God is omnipotent good and true Hitherto of the first part of the Creed the second follows which is concerning faith in Christ in these words And in Jesus Christ his onely Son our Lord c. The second Person is true God not mere man otherwise he were not the object of our faith He is called Jesus in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Saviour because he saveth his people Jeschuah Jehoscuah Matth. 1.21 This name JESUS is honey in the mouth melody in the ear a jubile or rejoycing in the heart Others have had this name Joshua a Captain or Leader and Joshua the High Priest But they by the imposition of men Jesus by the denunciation of an Angel Those were saviours by a figure and typically but Jesus truly and in his own nature They brought corporal good things and Jesus spiritual They were ministers or servants He the Master Jesus is a Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or superlatively He alone saveth excluding the creatures There is no other name given under heaven whereby they may be saved Acts 4.12 He saveth from the evil of sin and from the evil of punishment the cause being taken away the effect ceaseth let therefore every faithful soul rejoyce and say O Jesu be thou to me a Jesus or Saviour Secondly our Mediator is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unctus anointed à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungo to anoint but in Hebrew he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as he hath his Hebrew name Jeschuah Maschiach because he was to be the Saviour of the Jews so he hath his Greek name Christ because he was to be the Saviour of the Greeks that is of the Gentiles and other nations for all the Gentiles were called Grecians as S. Epist 200. Austin saith because from the time of Alexander the Great the Greeks having the rule almost over all nations did propagate their tongue together with their Empire As the Prophets Priests and Kings were wont to be anointed so likewise Christ was anointed although not in regard of the signe outwardly and ceremonially yet in respect of the thing signified inwardly and really He was anointed because he was ordained to the office of a Mediator and endued with gifts for the accomplishing of the same work of this duty The bestowing of gifts was in reference to his humane nature the ordination to his office was according to either nature Christ was anointed to be a Prophet and a Teacher who should make known the will of his Father to be a High Priest and a Priest that by the sacrifice of his body he might redeem us and that he might always intercede for us to be a King that he might guide us by his word and Spirit This is our duty then that by the odour of his ointments we should run after him Draw thou us O Lord Jesus and we shall run after thee From Christ we are called Christians and this name was first given them at Antioch Act. 11.26 Of his fulness we have all received and he hath made us kings and priests to God our Father We are kings that we should fight against Satan the world yea and against our selves Fortior est qui se quà m qui fortissima vincit He 's stronger that subdues himself by far Then he that conquers greatest walls by war We are Priests that we may sacrifice to God the sacrifice of praise prayer contrition alms righteousness and in fine serve him in all things appertaining to a Christian life We are Prophets that we may know God and knowing him we may truly profess him that we may be Christians not onely in outward profession but also by inward communion that we may be members of the Church not onely in appearance but also in reality and truth As for the remaining titles of our Mediator He is next of all called the Son of God He was his Son according to the Divine nature being light of light and God of God And according to the humane nature after the common manner in respect of creation and after a special manner in respect of conception The Son is the onely begotten for he hath no brethren according to eternal generation nor according to his extraordinary conception yet the elect are called Christs brethren by reason of the Fathers adoption and likeness of humane nature for their liberality charity and for some kinde of conformity they have with Christ Besides our Mediator is called Lord. Lord was a title of the Emperours so high that Cesar Augustus would not be so called as Dio and Tertullian testifie deeming himself to be unworthy of so great a name It seems he did this by Divine instinct that that glorious Title being untouch'd might remain to the onely Son of God The King of kings and Lord of lords who straight after came into the world But at this time the Turks call their Emperour the great Lord and the Tartarians Persians and others of the East countrey Sultan that is Lord. Jesus is our Lord by right of creation because all things were made by him Col. 1.16 by right of redemption which we have through his bloud Col. 1.14 By right of principality for he is the head of all principality and power Col. 2.10 By right of preserving his unto salvation for he giveth life eternal to his sheep Joh. 10.28
conception will cover our impurity if that hereafter we endeavour to be pure So was his conception his nativity succeeds Christ was born that he might signifie to us the truth of his humane nature Born of Mary to shew that he was of the fathers to wit David and Abraham of whom Mary came Born of the Virgin Mary lest he should be defiled with original sin and that the Scripture should be fulfilled this the Prophet foretold Isai 7.14 Behold a Virgin shall conceive and bring forth a Son Neither were the Sybils silent in this matter if those things be true which are written of them And truly Boetius in his Tractate of Scholastical discipline reports a wonderful thing to wit that there was found in Plato's tomb a plate of gold in which was written I beleeve in the Son of God that is to be born of the Virgin And such a like story Nicephorus tells of a certain man that in the time of Constantine and of his mother Irene there was a stone chest found under the earth with this inscription The Messias shall be born of a Virgin and I beleeve in him Out of all these ariseth the confirmation of our faith and firm consolation that a Saviour is born and born to us Isai 9.6 When he was rich he became poor for us For our sakes he was disgraced of men and contemned of the vulgar he was humble because he would not have us to be proud he was born of a poor Virgin that he might shew to us that we ought not to boast in riches and honour and that he might teach us to be contented with the meanest condition The Virgin brought forth her Son she wrapped him in swadling clothes having taken him first in her Virgin arms into the which he being new born the Angels had laid him as Suarez conjectures The Pastor of Israel manifested himself to be a good Shepherd to the shepherds The Angels brought news of great joy that should be to all people for that a Saviour was born Christ the Lord in the city of David and suddenly there was with the Angel a multitude of the heavenly host praising God Jesus the bread of life was born in Bethlehem the house of bread He was born in a stable that we should not so much care for sumptuous Palaces in which place afterwards there was built by S. Beda de locis sanctis alii Helen a most sumptuous Church to the honour of the Virgin the Mother of God Concerning the manner of his birth it was wonderfully singular and singularly wonderful Of this thing Saint Austin doth very admirably discourse saying thus Let the incredulous Jew tell me how or in what manner the dry rod to wit Aarons budded and blossomed and brought forth almonds then I will tell him how the Virgin conceived and brought forth But truly neither can the Jew explain the one nor I the other Divine mysteries are not to be discussed or searched out by the understanding but to be adored by faith saith S. Gregory I beleeve therefore that it is enough for us simply to beleeve that Christ was born of the Virgin Mary And certainly we ought piously to hold and maintain it that the blessed Mother of our Redeemer always remained a Virgin She was a Virgin before in and after her bearing or bringing forth The which S. Jerom at large proves against Helvidius And that place Mat. 1.25 He knew her not till she brought forth her first-born Son notes that he knew her not at all The like you have 2 Sam. 6. and the last verse where it is said Michal the daughter of Saul had no childe until the day of her death that is she never had any But how is Christ said to be the first-born if he had no brethren We answer that Christ is so called not because there was not any son after him but because there was none before him And where in the Scripture there is mention made of the brethren of Christ there cousin-germans and kinsmen are understood so Abraham said unto Lot We are brethren Gen. 13.8 Hitherto of the nativity of Christ his passion followeth He suffered under Pontius Pilate The whole life of Jesus was a passion he suffered in his circumcision in his flight into Egypt in fasting fourty days and in his temptation by the Devil he suffered in the want of the chiefest felicity he suffered all kinde of evils all humane infirmities sin excepted he endured poverty injury and the sense of the wrath of God but without despair and to conclude he suffered death it self according to his humane nature To teach that Christ felt no pain in his flesh nor true sorrow in his soul at the time of his passion is contrary to truth and heretical as if it should be said he took not upon him to be true and real man but onely his similitude So truly saith the Master of the Sentences The Divine nature did rest 3 Sent. dist 14. that the humane might suffer but it upheld the humane in its agonies that it might overcome The cause moving God to subject his Son to sufferings was either inward or outward The inward was the love of his good pleasure The outward threefold the misery of sin from whence was mercy sin it self from whence justice and the tyranny of the Devil from whence revenge the end and fruit of Christs passion are the same in a diverse respect the end in respect of Christ the fruit or benefit in respect of us and they are two the glory of God and our salvation The Judge under whom he suffered was Pontius Pilate the Governour of all Judea for Tiberius the Emperour that it might be evident that Jesus was the true Messias who was not to come till the sceptre was wholly taken away from Judah Gen. 49.10 which came now to pass Judea being overcome of the Romans Then it is also said that he suffered under Pilate that the truth of that which Christ spake concerning his being delivered up to the Gentiles might be manifest Matth. 20.19 Besides because his sufferings under Pilate were most heavy and grievous For Pilate scourged Christ and with thongs not by his own but by the hands of the executioners saith S. Jerom. Soon after when his body throughout was torn with scourges being crowned with thorns adorned with a purple robe and a sceptre of reed by a new kinde of mockery as it were to act in a theatre Pilate brings him in a King of misery to be beheld of the people and saith Behold the man By which words he would have moved the Jews to pity But they O hard-hearted men as they were used Christ very unmercifully made choice of Barabbas one notorious for lewd pranks to be released from punishment and were very instant requiring that the most innocent Jesus might be crucified Pilate could have denied them but he would not and against his conscience he delivered Jesus into the hands