other but the man Christ Jesus for hee himselfe sayd Gen. 32.28.30 That Jacob should be called Israel a wrestler and prevailer with God and Jacob called the name of the place Peniel because hee had seene God Face to face and so that man which appeared unto Joshuah Josh 5.14 and came as a Captain of the Hoast of the Lord was none other then Jesus Christ as Peter Martyr doth most excellently by many arguments confirme Whereby you see Christ did heretofore assume unto himselfe humane formes wherein he appeared unto the Fathers to be as a Praeludium of his incarnation which is the greatest benefit that ever man received from God Quia in Creatione dedit te tibi Deus Because in thy creation hee did but give thy being unto thee but in his incarnation he gave himselfe unto thee Now if it be demanded how these things can stand together that the Father of eternity should be borne in time that the Son of man speaking upon Earth should yet at the same instant be in Heaven and that the mighty God should become a child which is the weakest state of man himselfe wee must call to minde that the first letter of his great name Isa 9.6 is wonderfull When hee appeared of old to Manaoh his name was wonderfull and hee did wonderously Judg. 13.18.19 But that and all the wonders that ever were must give place to the great mystery of his incarnation Greatness of this mystery Nam mysterium singulariter mirabile mirabilitor singulare for it is a mystery singularly wonderfull and wonderfully singular So that neither the Creation of all things out of Nothing which was the beginning of the Workes of God those sixe working dayes putting as it were an end to that long Sabbath that never had beginning Wherein the Father Son and holy Ghost Joh. 17.5 Prov. 8.30 did infinitely glorifie themseves and rejoyce in the fruition one of another without communicating the notice thereof unto any creature nor the Resurrection from the dead and the Restauration of all things the last workes that shall go before that everlasting Sabbath which shall have a beginning but never shall have end neither that first I say nor these last though most admirable peeces of worke may be compared with this wherein the Lord was pleased to shew the highest pitch if any thing may be sayd to be highest in that which is infinite and exempt from all measure and dimensions of his Wisdome Power and Glory Gal 4.4 Joh 1 3. Col ◠16 Act◠3.21 1 Kings 8.22 A notable wonder indeed and great beyond all comparison That the Son of God should be made of a woman even made of that woman which was made by himself That her Wombe then and the Heavens now should containe him whom the Heaven of Heavens cannot contain That he who had both Father and Mother whose Pedegree is upon Record even up unto Adam who in the fullnesse of time was brought forth in Bethlehem Mic. 5.2 Isa 58.8 and and when he had finished his course was cut out of the land of the living at Jerusalem should yet notwithstanding be in truth that which his shadow Melchisedech was only in the conceit of the men of his time Without Father without Mother without Pedegree Heb. 7.3 having neither beginning of dayes nor end of life Joh. 14.28 That his Father should be greater then he and yet he his Fathers equall That he is before Abraham was and yet Abrahams birth preceded his well nigh the space of two thousand years And finally That he who was Davids son should yet be Davids Lord Joh. 5.18 Phil. 2.6 Joh. 8.58 Matth. 22 42.43 c. a case which plunged the greatest Rabbies among the Pharisees who had not yet learned this wisdome nor known this knowledge of the holy The untying of this knot dependeth upon the right understanding of the wonderfull conjunction of the Divine and humane Nature in the vnity of the person of our Redeemer Col. 2.9 In whom dwelleth all the fullnesse of the God-head bodily that is to say by such a personall and reall union as doth inseparably and everlastingly conjoyn that infinite Godhead with his finite manhood in the unity of the selfe same individuall person who is both perfect God Luke 1.35 Pro. 8.22.23.25 begotten of the substance of his Father before all worlds and perfect man made of the substance of his Mother in the fullnesse of time And the reason why hee was borne of a woman Amb. in Luc. 24. as Saint Ambrose saith was Ne perpetui reatus apud viros opprobrium sustinerent mulieres least women should still suffer the Reproach of the perpetuall guiltinesse and blame in the sight of men Why Christ was borne of a woman for their first transgression for her yeilding unto the Serpent and the seducing of her Husband made her and all her sexe to be deservedly subject unto much Reproach And therefore though because the Mankind is more noble Christ would be made a man yet because Women should not be contemned hee was contented to be borne of a woman Aug. cont Faust Et sic formam viri assumendo de famina nascendo utrumque sexum hoc modo honorandum indicavit and so he did sufficiently honour both sexes the men by assuming the forme of a man and the women by taking his flesh from a woman that as a woman was the meanes to make him a sinner so she might be the instrument to bring him a Saviour but Licet secundum conditionem naturae natus est ex faemina Thom. p. 3. q. 31 art 5. tamen supra conditionem naturae natus est ex virgine he would beyond the condition of Nature be borne of such a woman that was a Virgin because it became not God to have any Mother but a Maide and it beseemed not a Mayd to have any Son but a God Barrad l. 7. c. 10. saith Barradius And so hee was made of a Woman of a Woman that was a Virgin and of a Virgin without the helpe of man But now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.14 That we may truly understand this point how Christ was made flesh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by our Evangelist doth plainly shew unto us as both Saint Chrysostome and Tolet do observe Mirabilem ejus conceptionem non virili virtute sed divina potentia eum esse conceptum his wonderfull Conception that hee was made not by any vertue of mans seed Two things to be considered for the understanding of Christs conception First Of the manner how Christ was conceived but by the power of Gods spirit and therefore we must well consider First The manner of this wonderfull and divine conception Secondly The matter or substance from which he was framed First Touching the Agent and the manner of the act how this substance should be framed and this Child
Apostle Who being in the forme of God tooke upon him the forme of a servant saith It is a wonder to think why some are afraid to say that Christ had two Natures when as the Apostle saith that he had two formes and the great oecumenicall Councill of Chalcedon left this confession unto all potesterity Concil Calced Act. 5. in Symb. fidei Confitemur in novissimis diebus filium Dei unigenitum in duabus naturis inconfuse immutabiliter indivise inseparabiliter agnoscendum nunquam sublata differentia propter unionem We confess that the only begotten son of god which came in the last days to be incarnate is now to be acknowledged to be to subsist of two natures that is Divine humane inconfusedly immutably inseparably and undividedly united together and that the differences or disjunction of these natures is never to be abolished and taken away by reason of the union of the same And here wee must observe That the two natures do make but one person in our Lord and Saviour Jesus Christ that although this eternall son of God was so made flesh that is a perfect man of the seed of David as that still each nature remaineth intire and inconfused yet wee must not imagine that hee is therefore two sons or two persons as Nestorius thought but that he is one only person consisting of both these natures so that he in whom the fulnesse of manhood dwelleth is not one and he in whom the fulnesse of the Godhead another but he in whom the fulness of both those two dwelleth is one and the selfe same Christ that is one Christ one person and here wee must consider that the divine Nature did not assume an humane person but the divine person did assume an humane nature The son of God assuming into the unity of his person that which before hee was not and yet without change for so must God still be remaining that which he was And so Gregory Nazianzen saith Permansit quod erat assumpsit quod non erat Nazian Orat. 3 de Theolog. Hee remained what he was and he assumed what he was not because Christ was made flesh Non deposita sed seposita Majestate not by cancelling or laying away but as it were by concealing and laying aside for a time the most glorious appearance of his divine Majesty Emyssen hom 2 de nativiatte as Eusebius Emyssenus doth most excellently declare and the Poet as wittily saying That which hee was he is yet once was not That which he is a nature hee hath got Fitz. Jeffrey p. 17. More then hee had and yet he still retaines That which hee had and having both remaines But one and though hee tooke one nature more Yet is he but one person as before This truth of the union of these two natures may be confirmed by the holy scriptures The unity of Christ his person most clearly proved from Scriptures for when Christ asked his Apostles Whom do men say that I the son of man am Saint Peter answered that hee was Christ the son of the living God therefore hee is but one person because Saint Peter confesseth the son of man to be the son of the living God Mat. 16.13.16 And the Angell said unto the Virgin Luke 1.35 That holy thing which shall be borne of thee shall be called the son of God therefore hee is but one person because hee which was born of the Virgin was and is none other but he that is truly called Joh 20.31 and is the true son of God and Saint Paul speaking of Christ as hee was the eternall son of God Rom. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of his Godhead and as he was the Son of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of his manhood yet doth he not say of his sons as of two 1 Joh. 1 1. c 2. v. 22. Chap. 3. v. 16. Chap. 4 v 3. but of his son made and declared to be his son to shew unto us That as before his making so now after his making he is still but one son one person of the two distinct natures subsisting And this is confessed by all antiquity All our Creeds and all antiquity confesseth the same truth touching the unity of Christ his person for in the Apostles Creed we say that we beleeve in Jesus Christ his only son our Lord which was conceived of the Holy Ghost and borne of the Virgin Mary and therefore he is but one person because hee which is said to be the only son of God is said also to be born of the Virgin Mary and in the Creed of Athanasius it is said That although Christ be both God and man yet he is no more twain but one Christ and that not by confounding of the substances but by the unity of person that is by the uniting of both natures into one person Concil Calced Concil Nicen. Si quis non confitetur carnisecundum subsistentiam unitum Dei Patris verbum anathema sit Also the third Councill of Ephesus the Councill of Lateran and all the ancient Orthodox Fathers as Justin Martyr Irenaeus Saint Basil saint Nazianzen saint Damascen saint Hillary saint Ambrose saint Hierome saint Augustine and the rest of them have most truly and learnedly confessed this truth that although Christ hath two natures yet do these two make but one person one son of God one Saviour of men So that this we may safely say and must firmly hold that as the distinction of the Persons in the Holy Trinity hindreth not the unity of the nature of the God-head although every person intirely holdeth his own incommunicable property so neither doth the distinction of the two Natures in our Mediator any way crosse the unity of his person although each nature remaineth entire in it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and retaineth the properties agreeing thereunto without any conversion composition commixion or confusion Now for the clearer understanding of this point we say that the understanding of these two natures is 1. Inconvertible 2. Indivisible 3. Inconfused 4. Inseparâ—ble 5. Substantiall 6. Ineffable Frst Inconvertible 1 Inconvertible Because neither the diâ—ine Nature is turned into the humanity â—â—r the humanity into the Deity Secondly Indivisible 2. Indivisible Because the natures are so united into one person that they can never be separated unlesse we divide the person of Christ which is most hereticall 3. Inconfused Thirdly Inconfused Because the natures remain still intire without confounding either their Essence or their properties or their wills or any other operations whatsoever therefore we do affirm that in Christ there are two Natures How the properties of each nature do remain intire and inconfused to each nature two Wills two Naturall proprieties operations intire and unmixed that we may not confound them with Eutyches for sith the natures are neither confused nor transfused each into other the
of Orphaeus who is called the Author of the plurality of the Gods Also Phocilides Phocilides followeth him in these words There is but only one God mighty wise and happy And again Honour the only God And so Theognis Homer Hesiodus Sophocles Euripides Aratus and many others have delivered the same truth And as touching the Latins Ovid Ovid. in his Metamorphosis attributeth the Creation of the world and of all things therein unto the only one God Virgil in his fourth booke of Husbandry and in other places And Virgil doth ordinarily call him the King of Gods and men and he describeth him shedding forth his power to the uttermost Coasts of Heaven and earth and with his virtue quickning the world and all that is therein Thus we see that the Gentiles did conceive a certain kinde of knowledge and understanding though undigested imperfect overshadowed as it were with humane reasonings concerning God and that although through custome they did celebrate the plurality of Gods yet notwithstanding they did acknowledge but one only true God by Nature This Truth of the unity of the God-head The unity of the God-head proved from Scripture may be yet further proved and confirmed by expresse testimonies of sacred Scripture as heare O Israel the Lord thy God is one God Deut. 6.4.32.39 Isa 44.6 7 8. and therefore know you that I am God alone and besides me there is none other saith the Lord himselfe to shew the truth and certainty of the unity of his Essence also Saint Paul saith 1 Cor. 8.4 6. We know that there is none other God but one and so wee finde the same truth expressed in many other places of the Scripture as Deut. 4 35 1 Sam 2 2 Psal 18.31 Isa 37 16 45 5 21 46 9 Hos 13 4 Mal 2 10 Mark 12 29 32 Rom 3 30 Gal 3 20 Ephes 4 5 1 Tim 2 5 Jam. 2 19. Reason sheweth that there can be but one God c Besides reason it selfe sheweth that there can be but one God for if there were more Gods then one then they must be either all without beginning or one must proceed from other either by creation or generation That they should be all without beginning is impossible for then it must needes follow that there should be multa principia prima dispâ—rata in una voluntate non convenientia many first causes and unequall beginnings that could never agree and be of the same minde and will and therefore to say they should be all without beginning is most absurd An unaswerable argument that there is but one God If one be from the other by Creation then is the second a creature and therefore but one God uncreated if one be from the other by generation then the first gave the second either a part or his whole substance if a part then is God partible and may be divided which cannot be said of such a spirituall indivisible substance if the first gave the rest his whole essence then have all the same deity and so all must be the same God-head Secondly There can be but one infinite God is infinite and therefore but one because that which is infinite comprehendeth all things within the circle of it self Thirdly Deut. 6.4.5 Mark 12.29.30 we are charged to give unto God all our heart all our strength and all our soul if one must have all there is none left for any other Fourthly there is but one first cause of all things God is that first cause therefore he is but one Fiftly But one first cause Acts 17 28. Exod 3.14 God is summum ens the first and cheifest being as himself professeth I am that I am we have learned that of the Prince of Philosophers that there can be but one cheifest Being But one cheifest being Quia ens unum convertuntur because that being and one are all one Lastly It is impossible there should be many Gods for seeing it is absolutely necessary that hee who is God Why there can be but one God have all perfection of being in himself to make many Gods were to make them all imperfect and so they can be no Gods To allow of Polutheism then is to admit of Atheisme he cannot worship any God who acknowledgeth many Gods seeing there can be but One most perfect But one most perfect Tertul. l. contra Hermog c. 17. as but one first mover one first efficient and therefore this one God is so absolutely One that he is One alone besides whom there can be none other for we deny all number in the Deity Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Only one unlesse you mean in the personall proprieties And therefore Gregory Nyssen saith well Quod in multitudinem extendere numerum Deitatum eorum duntaxat est qui laborant multitudinis deorum errore Nâ—ssen ad Eustach l. de Trin. Basil ep 141. ad Caesarium That to extend the number of the Deities into a multitude belongs only unto them which do erroneously maintain a multitude of Gods for the Catholick Faith is this That we should worship the Trinity in Vnity and the Vnity in Trinity that is The Trinity of Persons and the unity of Essence because all number is to be rejected from the Essence of God saith Saint Basil for the divine Essence is so simple and so numerically one that no diversity can be given The father the Son and the holy Ghost are one by nature whereby the very Persons do differ in regard of the Essence so that whatsoever the Father essentially is the Son is the same and the Holy spirit is the same How the persons are distinguished But now here wee must observe that although the God-head cannot be divided in its Essence yet the persons may be distinguished by their properties Quia hoc est proprium Patris quod solus est Pater quod ab alio non est nisi a se hoc est proprium Filij quod a Patre genitus est solus a solo hoc est proprium spiritus sancti quod nec genitus nec ingenitus est sed a patre filio aequaliter procedens for this is the property of the Father That he alone is the Father and that hee is not from any other but only of himself and this is the property of the Son that he alone is begotten of the Father alone co-equall unto him and co-essentiall and this is the property of the Holy Ghost to be not made not begotten but from the Father and the Son equally proceeding And therefore wee say that these incommunicable and proper operations of the persons do so make the true and reall distinction of the Persons that the Father cannot be the Son nor the Holy Ghost that the Son cannot be the Father nor the Holy Ghost That the distinction of the persons hindreth not the unity of
marvell for as errours in practise are like a fretting Lepâ—â—sâ—e of a contagious and spreading nature so errours in judgement are very diffusive also Cor. 5.6 â— Tim. 2.17 A little Leaven leaveneth the whole lumpe and hereticks false Doctrines fret and spread like a Gangren for no opinion is so monstrous but if it hath a Mother it will also get a Nurse Wofull experience in these times wherein the golden reines of Church government are wanting doth cleerly evince the truth thereof But yet the Lord doth seldome suffer the Authors and cheif fomenters of heresies even in this world to go unpunished as fully will appear in these ensuing examples Blasphemous Arrius that denyed the consubstantiality of the son of God with his Father did by the dreadfull Judgement of God Ruff. l. 1. c. 13. burst in sunder and after the manner of Judas Iscariot his bowells gushed out so when diverse of the Arrian Bishops intended to meet in a town of Nicomedia to consult about the propagation of that wicked heresie Socrat. Eccles hist l. 1. c. 25. the Lord to prevent their purposes did overthrow the town by a fearfull Earthquake Idem l. 1. c. 22. l. 2. c. 39. John 16.7 so Montanus that proclaimed himself to be that Paracletus the comforter which our Saviour promised to send unto his Church and his two femenine Prophets those lewd Dames Priscilla Maximilla did end their lives on Judas his Tree Euseb Eccles hist l. 5. c. 13. 14. so Paulus Samosateneus that denyed Christ to be the naturall sonne of God was miserably plagued by the hands of God and being deprived from his usurped Bishoprick he was excommunicated from all the Churches of God Hieron in catalog scrip so Manes of whom the sect of the Manichees took their denomination that had congested together many odious heresies as saint Augustine sheweth was at last taken and imprisoned by the King of Persia and by his commandement hee was flead alive and his skin filled full of chaff and set up as a wofull spectacle before the gate of a certaine City in Mesopotamia Euseb Eccles hist l. 7. c. 30. saith Eusebius so Simon Magus that taught many abominale heresies attempting to shew his power to the people by flying in the air fell downe brake his Thigh and dyed miserably so Nestorius who spake against the union of the divine and humane nature of Christ had his blasphemous tongue rotted in his mouth and consumed with â—â—â—mes and at length the earth opened her mouth and swallowed him up so Cerinthus an arch heretick being in a Bath at Ephesus the bath fell upon them and his associates and killed them so Heraclius the Emperour infected with the heresie of the Monothelites having raised a great Army against his enemies fifty thousand of them dyed in one night whereupon hee presently fell sick and dyed So Constance the Emperour a Monothelite was slaine hy his own servants as he was washing himselfe in a Bath And so I might recount many others whose tragical ends from Gods Judgements do sufficiently shew Gods hatred against all heresies Now touching prophane Atheists they are so addicted to the world that you shall never perswade them to think that there is a God or a Christ or a Devill or a heaven or a hell Psal 53.1 but these Fooles have sayd in their hearts there is no God and with the Sadduces they beleeve that there are neither angells nor spirits first nor second Seneca in Oâ—dip Claud. in Ruff. good nor bad omnia certo tramite vadunt all do run in a certaine crosse path or as Claudian saith incerto fluerunt mortalia casu all fall out bâ—â—ab nab all by chance and that is the end of all and so this cursed and atheisticall crew of incredulous men Pejores tardiores ad credendum quam ipsi daemones are worse herein and slower to beleeve then the very Devills as Saint Augustine saith And therefore the death of an Atheist commonly is most miserable Paul Diacon l. 15. Either burnt as Diagoras or eaten up with lice as Pherecides or deveured by dogs as Lucian or thundershot and turned to ashes as Olympius or eaten up of worms as Herod Agrippa Acts 12.22.23 or throwne downe from an high place and broken in peeces as Daphida val Max. l. 1. Fulgen. l 1. c 2. or slaine by his servants as Commodus and Heliogabalus or slain with a thunder-bolt as Tullus Hostilius or struck with madness as Francis Ribelius or kills himselfe as Strozze and Periers or pined to death as Jodelle However descending impenitent into hell there he is an Atheist no longer but hath as much religion as the Devill to confesse God and tremble nullus in inferno est Atheos ante fuit On Earth were Atheists many In Hell there is not any All sâ—â—ak truth when they are upon the rack but it is a wofull thing to be hells convert And so you see how the justice of God never preserveth Atheists and Hereticks even to the extreamost execution Against both these implacable though alwaies foyled enemies to divine truth have I built this Bulwarke which wanteth neither the strength of Ordnance provision of victualls nor the pollicy of most worthy Captaines and good souldiers For First Against the wretched Atheists I have placed the Learning of the Gentiles because that to alledge scripture to an Infidell is to no more purpose then if he alledged the Jewish Cabalist or the Turkish Alcaron unto a Christian. And that it is lawful for us to use the learning of the Gentiles is easily proved For we finde that not only the Fathers of the primitive Church as Justin Martyr Clemens Alexandrinus Tertullian Origen Cyprian Lactanctius Firmianus Ambrose Hierome Augustine Fulgentius Venerable Bede and all the rest did alledge the authorities of their precedent Fathers and of the best heathen Authors but also the Apostles and Prophets themselves did alledge the sayings and testimonies of the Heathen writers For Moses was learned in all the learning of the Egyptians Clemens Alex strom lib. 2. Dan. 4. c. 6 Ezra 1. and was therefore likened by Clemens Alexandrinus unto Plato and Daniel reciteth the Decree of Nebuchadnezzar and the Decree of Darius and the Edict of Cyrus King of Persia and Saint Paule useth the Testimony of Aratus against the Athenians Acts 17.28 1 Cor. 15 33 Titus 1.12 of Menander against the Corinthians and of Epimenides against the Cretians and out of the Jewish Talmud hee borroweth the names of the Magicians of Aegypt Jannes and Jambres that resisted Moses for they are not found in all the bookes of the Old Testament And therefore as it was lawfull for the Israelites to rob the Aegyptians of all their Jewells and most precious things that they could get of them so it is lawfull for us to take the best things that we can find either witty saying fitting similitude or memorable story in all
to the perfection of humane Nature or of the naturall properties of the same And therefore seeing hee was made of a woman as all other men be differing only in the manner of his conception or in the Agent and worker of his Substance it is most apparent that he assumed all our humane nature What Christ assumed because the whole nature of man that is both body and Soule was to be redeemed for that both body and Soule were captivated unto satan but the son of man came to seek and to save that which was lost Mat. 18.11 therefore he must consist both of body and soule for seeing the Divine pity was content to deliver all it behoved the Divine Majesty to assume all Fulgent l. 1. de mysterio redemp ad Trasim That Christ had a true humane body Gen 3.15.22.18 Luke 24.39 saith Fulgentius and more particularly that hee had a true and perfect humane body it may be easily proved for when the Apostles thought that they had seen a Phantasme or a spirit hee sayd unto them handle mee and see because a spirit hath not flesh and bones as you see me have Besides it may be proved by the uniform consent of all Orthodox antiquity as the great Councill of Chalcedon that had in it 630 Bishops the Councill of Lateran the Councill of Toledo Fulgentius in his second booke Basil in l. de hum Christi gener Aug. de Trin. l. 13 c. 18. Beda in 11 Luc. l 4. c. 48. De persona Christi Saint Basil Saint Augustine Tertullian in his booke De carne Christi venerable Bede and diverse others whose pithy sayings and unanswerable arguments to prove this point I could here alledge But above all the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.4 used by Saint Paul and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Evangelist which signifie to take our nature upon him and to be made flesh if they be well and truly understood do make it most apparently plaine that the Sonne of God took unto himselfe personally the true nature of man and the very substance of his Mother Luke 1.31.42 Heb. 2.14 for the Apostle doth not say factus de muliere sed factus ex muliere made in a woman but made of a woman Gorrham super Galat. as Nicolaus de Gorrham well observeth and therefore though Christ had his Principium formale his formall beginning from the Holy Ghost yet it is most certain that hee had his Principium materiale his whole matter and substance from the body of his mother And as hee had a true humane body so hee had a perfect reasonable Soule That Christ had a true reasonable soule Mat. 26 38. Luke 23.46 for the testimonies of the Scriptures are most plain herein As my Soul is heavy unto death and again Father into thy hands I commend my spirit Also the whole School of Divinity did ever teach the same truth for Nazianzen saith Quod non assumpsit non salvabit either hee had a soule or he will not save a soule and Saint Augustine saith Totum suscepit ut totum liberaret verbum Aug. de tempore Ser. 145. Christ took all upon him that is both body and soule that he might save them both And so you see that Christ had not Ideam humanae naturae An imaginary patterne of humane nature as some in these our dayes would have it but the whole nature of man In uno individuo consisting both of body and soule That Christ was subject to all our humane frailties which are without sin Moreover As Christ had all the parts of a true and perfect man so he had all the propertyes that do concern mans nature or do belong either to the soule or to the body of man as length breadth thicknesse understanding will affection c. And all other infirmities that wee have sin only excepted Why he undertook our infirmities Ambros in Luc l. 10. c. 22. And it was requisite saith Saint Ambrose Vt infirmitates nostras susciperet That he should take upon him our infirmities First To demonstrate the truth of his assumed humanity Secondly To strengthen and under-prop the weaknesse of our declining Faith and yet here wee must distinguish and understand that those infirmities which are not sinfull are either Personall or naturall Those that are Personall we say not That Christ took no personal infirmities upon him that he took for though many of us be affected with maladies infeebled with infirmities and disfigured with deformities yet the body of Christ being framed by the Holy Ghost of the purest Virgin blood was proportioned in most equall Symmetry and correspondency of parts and therefore he was speciosus forma prae filijs hominum fairer then the sons of men wholy pure more pure then the body of Absolon 2 Sam. 14.25 in whom there was no blemish so Cassiodorus saith Forma ejus lactei coloris de core illuxit Cassidor in Psa◠45. insigni statura prae-eminuit his body of the best composed stature did excell all other men Christ of a ravishing beauty and so Saint Hierom saith that his countenance carryed hidden and vayled in it a star like shining brightnesse which being but a little revealed it so ravished his Disciples hearts that at the first sight thereof Mat. 19.27 Joh. 18.6 they left all and followed him and it so astonished his enemies that they stumbled and fell to the ground But now those that are naturall or common infirmities That Christ took upon him all naturall common infirmities Heb. 2.17.4.15 Damasc de fide Orthodoxa l. 3. c. 20. Discipulus in ser de temp we affirm that he had them in all things like unto us for we confesse saith Damascen that Christ took all the naturall passions of man which are without sinne and Discipulus saith that every man was subject unto twelve naturall defects and infirmities wherof saith he our Saviour Christ hath undergon ten of them and hath suffered the same Luke 22 43. even as we do First Cold Secondly Heat Two infirmities incident to every man and denyed by no man to be in Christ Mat. 21.18 Thirdly Hunger as when he came to the fig-tree and would have eaten Joh. 4.7 c. 19. 28 Fourthly Thirst As when he asked Drink of the woman of Samaria Fifthly wearinesse Joh. 4.6 As when hee sate by the well side to rest him Sixthly Weaknesse and paine Mat. 27.32 Joh. 19.17 as when he was not able to bear his cross any further Seventhly Heavinesse and sorrow Mat. 26 38. Luke 16 41. as when his soule was heavy unto death Eighthly Shamefastnesse Mar. 6.6 and admiration as when hee marvelled at the infidelity of the Jewes Ninthly Feare Heb. 5.7 as when his Father heard him in that which hee feared Tenthly Anger Mat. 21.12 as when he drove the Buyers and sellers out of the Temple These are the ten
infirmities which Discipulus saith were in our saviour Christ The other two which hee denyeth to be in him are sin and ignorance For the first that is sin wee all know and are sure that hee had none but for the second we must distinguish and understand that there is first Ignorantia pravae dispositionis That there is a two fold ignorance An ignorance of a wicked disposition as when men know not or wil not know the things that they ought or might and this wee say was not in Christ Secondly Ignorantia merae privationis an ignorance of meer privation Et ignorantia negativa seu nescientia plurimorum and a negative ignorance or the not knowing of many things which are not of absolute necessity to be known and this ignorance wee say was in our Saviour Christ according to his humanity Ignatius in Ep. 2 ad Trallian First Because Adam in the state of his innocency was ignorant of many things that God did know and he knew not that he should be seduced by the Serpent That Christ was ignorant of some things Damasc l 3 Nazian l 2 defil Amandus Polanus in Sym pho catholica Thesi 7 c 9 Secondly Because he did increase in wisdome and knowledge that is in his acquisite and experimentall wisdome and not in his infused or divine for he had that perfect from the very first moment of his conception and therefore by his acquisite and experimentall wisdome he learned some things that he knew not before so that in this respect we may lawfully say That Christ was ignorant of many things in his youth which afterwards hee learned in his age Thirdly Mat. 21 19. Mark 13 32 Because hee knew not that there were no figgs on the figge-tree untill hee went and saw there was none and he knew not the houre and the day of Judgement And yet we say that although the man Christ Jesus knew not these things Ex natura humanitatis Scotus in sent dist 14 q 1 4. by the manhood yet he did know them in natura humanitatis in the manhood because he was hypostatically united unto that eternall son of God which made and seeth and knoweth all things And so you see that as Christ assumed our Nature Christ assumed our imperfections so he assumed our naturall imperfections that are void of sin But here we must observe that hee assumed them all as Saint Augustine saith not by any imposed necessity Non miseranda necessitate sed miserante voluntate but by a voluntary assuming of them to deliver us from them when as no Law could have compelled him to undergo them So that from hence we may clearly see this son of God was not made flesh to dignifie or to better himself for if it had been so then hee would never have assumed all our humane frailties Besides He was before his incarnation as I have shewed a God in the best and highest degree from everlasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a God of himselfe How greatly God loved us that he would be made man for our good co-essentiall and co-equall unto his Father What therefore should he merit or wherein could he be dignified by his incarnation more then hee was before Gloria ejus augeri non potuit nothing could be added unto his Glory or if it could his love to us could not be so great A love like himselfe incomprehensible for then it might be sayd he did it not only for our sake but also for his own that himself might thereby be the more dignified and exalted but seeing he was so high before that he could not be higher so great that he could not be greater and so good that he could not be better it is most certainly apparent that he descended from the height of his dignity unto the very depth of humility to be made flesh only for our sake And as Hugo saith Hugo in l. de Sacrament Nulla causa veniendi fuit nisi peccatores salvos facere Tolle morbos tolle vulnera nulla est causa medicinae there was no cause that he should come to us but to save us for where there are no wounds where there are no Diseases there is no need of Medicines there is no use of Plaisters because the whole need not the Physitian Non eum de coelo ad terram merita nostra sed peccata nostra traxerunt Aug in Joh. gloss in 1 Tim. 1. which may serve to shew it was not our Goodnesse but our wickednesse our greivous sins that brought down Jesus Christ out of heaven the place of eternall happinesse so that from hence also we may see his rare and singular humility in that hee being the eternall Sonne of God and the head of all Principality and Power How Christ humbled himselfe that could have commanded all the Angells and by his stretched out Arme without the assumption of our Weaknesse have made all his enemies his footstool was notwithstanding contented Exinanire seipsum The greatest sign of Christ his love to empty and dis-robe himselfe as it were of all his royall dignities and divine Riches and to cloathe himselfe with our humane Nakednesse only for our sake to free us from under the tyrannicall Bondage of the Devil And therefore we may wel say that greater love then this cannot be that he which is the highest cheifest Joh. 15.13 everlasting God should descend and be made the son of man that we through him might be made the sons of the immortall God for by his incarnation Naturam humanam nobilitavit he hath so ennobled our humane nature as Saint Augustine saith that we which were worms and no men 2 Pet 1 4 are now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of the divine nature So that now our nature being repaired it is exalted far above the dignity of its first originall That we attain to a far better state in Christ by his incarnation then we lost in Adam Bernard ser 1 1 de Epiphan and it hath obtained to a far better state in Christ then it had and lost in Adam because Adam was but in the Image of God but we are joyned and made one with God as Saint Bernard saith And therefore Faelix culpa quae talem meruit redemptorem happy was that fault as it hapned unto us which brought forth such a Saviour to be made partaker of our flesh that wee might be Partakers of his Spirit as Saint Gregory speaketh But now it will be here demanded as Saint Augustine saith Quare non potuit Dei sapientia aliter homines liberare Why God decreed the incarnation of his son for the salvation of man c. Why could not the Wisdome of God devise and the Power of God effect some other way to deliver and save sinfull men then by sending his son to be made man to be borne of a woman and to suffer such shamefull things
of shamelesse sinners to this saint Bernard frameth this witty answer That as in the creation of man God did as it were consult with his wisdome how to make him when hee said Gen. 1.26 Let us make man in our image so after the transgression of man there was as it were a consultation in heaven what should become of man for Truth and Justice stood up against him and said that man had sinned Cap. 2.27 and therefore man must dye but Mercy and Peace rose up for man and said Quo quisque est major magis est placabilis ira Regia crede nobis res est succurrere lapsis it is a royall thing to releive the distressed and the greater any one is the more placable and gentle he should be and that God himselfe had said hee was the God of Peace and the Father of mercies and therefore they concluded that although man had sinned yet man must be pardoned or else abandoned therefore the wisdome of God became an umpire and devised this way to reconcile them that as one man had sinned and thereby destroyed all men so Vnus homo nobis patiendo restituet rem Bosquier de pass Dom ser 13. p. 793. one righteous man should suffer for all men and so Justice should be satisfied and then all that beleived in that man should be pardoned and so mercy should be shewed then all thus contented God looked down from heaven upon the children of men to see if there were any that would understand and seeke after God Psal 14.2.3 but they were all corrupted and therefore the Wisdome of God that had found out this way was contented to performe this worke himselfe and to be made man that mercy might be extended and to suffer death for man that Justice might be satisfied and so in him mercy and truth met together Psal 85.10 righteousnesse and peace kissed each other Aug. de Trinit l. 13. c. 10. Gregor Moral l. 20. c. 26. But Saint Augustine and Saint Gregory do more solidly answer saying Omnia Deus poterat si voluisset That in regard of his Wisdome God could have devised another way and in respect of his Power hee could have performed the salvation of man without the incarnation of his son but if hee had done it otherwise it would no doubt have likewise displeased our foolishnesse for God appeared visibly saith Saint Augustine that hee might prepare us to invisible things How hard it is for the wisdome of God to please foolish men and therein hee displeased the covetous man because hee brought not a body of Gold he displeased the lascivious because hee was borne of a woman hee displeased the Jewes because hee came so poor and hee displeased the wise men of this world because hee erecteth his Kingdome by the foolishnesse of Preaching and so hee should have displeased man what other way soever hee had invented for to save him And therefore Aug. de Annunt Dom. ser 3. Sic voluit ruinam vasis fragilis reformare ut nec peccatum hominis dimitteret impunitum quia justus erat nec insanabile quia misericors so God would repaire the ruine of fraile and fickle man that neither the sin of man should escape unpunished because God is just nor yet miserable man remaine uncured because hee is mercifull and although hee could otherwise have saved man Quantum ad potentiam medici in respect of the power and skill of the Physitian yet hee saw there was no fitter way to do it Quantum ad medicinam aegroti quantum ad Justitiam Dei in regard of the state of the Patient to free him from sin and to satisfie the Justice of God for it behoved the Mediator between God and man Ne in utroque deo similis longe esset ab homine aut in utroque homini similis longe esset a Deo to have something like unto God and to have something like unto man least that in all things being like unto man hee might be so too far from God or being in all things like unto God he might be so too far from man and therefore Christ betwixt sinfull mortall men and the just immortall God did appear a mortall man with men and a just God with God and so the mediator betwixt God and men 1 Tim. 2.5 was God and man Christ Jesus That in Christ there are two distinct natures Rom. 14.19 The distinction of these two natures the Deity and the humanity of our Saviour Christ is most excellently shewed by saint Paul where hee saith that Christ was made man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the flesh and declared mightily to be the son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Spirit of Sanctification for that according to his humane nature only he was made of the seed of David which according to his Divine nature was declared still to be the eternall Son of God so that here saint Paul sheweth two Natures to be in Christ that is his divine and his humane Nature still remaining entire after his incarnation because as he was made only of the seed of David in respect of his manhood for that his God-head was not made of the seed of David so was he declared only to be the Son of God in respect of his God-head for that his Manhood was not the omnipotent and the eternall son of God This truth of the two natures of Christ Two natures in Christ proved may be confirmed by most apparant and unanswerable arguments for the Jewes said Joh. 5.18 that he did not only break the Sabbath but also sayd that God was his Father making himselfe equall with God And Christ himselfe said Joh. 10.30 I and my Father are one and therefore the Pharisees did rightly collect that Christ by these words had affirmed himselfe to be a God and yet he saith Joh. 14.28 My Father is greater then I but it cannot possibly be that Christ according to the same Nature should be equall nay one with the Father and yet inferiour to the Father and therefore it must needs follow that hee hath one nature according to which hee is equall to his Father and another nature in respect whereof he is inferiour to him Joh. 8 58. Besides our Saviour saith Before Abraham was I am and yet saint Luke saith Luke 2.7 He was born in the dayes of Augustus Caesar but it cannot be that Idem secundum idem the same one in the same respect should be before Abraham and after Abraham And therefore hee must needs have two natures in him according to one whereof he was before Abraham and according to the other hee was after him And further wee finde the same confessed by all Antiquity All orthodox Antiquity confessed two natures to be in Christ Vigil l 2. cont Eutych Philip. 2. mirum est c. for Vigilius writing upon those words of the
properties also must needs remain entire to either nature and as a man hath his soule and body both united and inconfused Ita multo magis Christus habens divinitatem cum corpore habet utraque permanentia non confusa so much more Christ having his divinity united with our flesh hath them both remaining intire and inconfused for that rule can never be disproved Confundens proprietates essentiales confundit naturas confound the naturall or essentiall properties of any things and you take away the nature of the things And therefore in that one and selfe-same subsistence of Christ there must needs be a divine and a Joâ— 10.17 humane nature a divine and a humane wisdome a divine and a humane will and so of all other properties of each nature they must be as well inconfused as indivisible Fourthly inseparable 4. Inseparable because the natures are so inseparably united that the humane nature can never be separated from the divine person that assumed it and therefore when Christ dyed subtraxit visionem sed non solvit unionem the soule parted from the body Psal 16.10 When Christ dyed and body and soul were parted the Godhead parted from neither but the Deity was separated from neither as Leo saith but as a tree cut in twaine the sun cannot be cut but that it may still shine on either part so the body and soule of Christ being parted the Deity was still united unto them both and could never be separated from the manhood after hee had once assumed the same into the unity of his person Fifthly substantiall 5. Substantiall because he is a true and perfect man whose being is no accident but a substance Sixthly It is ineffable 6. Ineffable so absolutely perfect and so exceedingly mysticall that it can never be perfectly declared by any man for though the Fathers sought by many examples and similitudes That the mannet of the uniting of the two natures is ineffable to expresse and to illustrate the same as by the union of the body and soule of a Branch ingrafted into a tree of a fiery iron and such like yet all come too short for the full expressing of this inexplicable mystery And therefore Saint Bernard compareth this ineffable mystery of the uniting of these two natures unto that incomprehensible mystery of the Trinity and so indeed that of the Trinity is the greatest and this of the incarnation is like unto it far exceeding mans capacity rather most faithfully to be beleeved Psal 77.19 then too curiously to be searched into because God hath overshadowed this mistery with his own vaile that wee might not presume 1 Sam. 6.19 with the men of Bethshemesh to look into this Ark of his least for our curiosity we be smitten as they were Or least whilst we make too strict a scrutiny to finde out the depth of this mystery we forfeit that small and weak knowledge which by divine bounty is bestowed upon us and therefore what we cannot comprehend by reason we should apprehend by faith because as Heinsius saith Omnia in Deo supra rationem nihil supra fidem The mysteries of our religion are to be beleived by faith rather then to be searched out by reason though many things may be above the reach of reason yet nothing beyond faith Nam quicquid solus Deus potest facere sola fides potest credere For whatsoever God alone can do faith alone can beleeve the same and faith is the compendium of our salvation and humane wisdome the cheifest obstacle of the same Therefore indeed it should be our cheifest care to keep our selves within the limits of Faith because I find the Creed of blessed Athanasius concerning the Incarnation of the son of God to be pure and clear from all Errour and heresie whatsoever I shall here insert the same 1 It is necessary saith he unto eternall salvation Joh 3.36.6.40 1 Joh. 4.3 Heb. 2.16 that whosoever will be saved do beleive rightly the incarnation of our Lord Jesus Christ 2 This then is the right faith Joh. 1.1 Luke 24.39 that wee beleeve and confesse that our Lord Jesus Christ the son of God is God and man 3 He is God Joh. 1.14.18 Prou. 8.22.23.25.30 Luk. 1 35. Gal 4.4 1 Joh. 5.20 of the substance of his Father begotten before the world man of the substance of his mother Born in the world Perfect God Perfect man of a reasonable soul human flesh subsisting Luke 24.39 Mat. 26.38 Joh. 5.17.14.18 Equall to the Father according to his Divinity Inferiour to the Father according to his Humanity 4. Who though he be God and man yet he is not two but one Christ One not by converting of the divinity into flesh Hebr. 2.14.16 Damasc l. 3. Orthod fidei c. 3. Concil Chalc. Act. 20. but by assuming of the humanity into God One altogether not by conversion of the substance but by unity of the person For as the reasonable soul and flesh are one man so God and man is one Christ 5. Who suffered for our Salvation Went down to Hell The third day rose again from the dead Rom. 4 25. Phil 2.8 Psal 16.10.116.3 1 Cor. 15.17 Acts. 1.11 Psal 110.1 2 Tim. 4.1 Ascended into Heaven He sitteth at the right hand of God the Father Almighty From thence he shall come to judge the quick and dead 6. At whose coming all men shall rise with their bodyes and shall give an account of their own deeds 1 Thes 4.16 1 Cor. 15.52.53 Mat. 12.36 Rev. 20.12 Dan. 12.2 Joh. 5.28.29 Mar. 16.16 Heb. 11.6 2 Thes 1.8.9 And who have done good shall go into life eternall but who have done evill into everlasting fire 7. This is the Catholike Faith which except every one do faithfully and firmely beleeve hee cannot be saved Many other points of great moment I might here shew unto you as the effects and benefits of the hypostaticall or personall union of the two natures Oftentimes it comes to pass that by reason of the personall union of the two natures each one of them doth interchangeably take the concrete or compounded names each of other in predication Acts 20.38 the communicating of the properties which is nothing else but a form of speech whereby those things are spoken sometimes of the whole person of Christ which indeed are proper to either one nature and not to the other yet by reason of the strictness of this personall union whatsoever may be verified of either of those natures the same may be truly spoken of the whole person from whethersoever of the natures it be denominated but that to write or speak all that I might of this point would inlarge this Treatise into a great volume Joh. 3.13 1 Cor. 2.8 That it is impossible for any one man to expresse all the particulars of Christ his incarnation and that indeed the wit and learning of any one man
of Alexandria and Cyrillus That God is but one not as some think without government of the world but all in all Hee is the orderer of all ages the light of all powers the originall of all things the Cresset of Heaven the Father Mind quickner and mover of all Yea and he calleth him the infinite power from whence all other powers do flow which cannot be verified but of him alone Thirdly Philo the Jew and Jambilicus of the sect of Pythagoras Philolaus a Disciple of Pythagoras saith That there is but one only God the Prince and guider of all things who is alwaies singular unmoveable like himselfe and unlike all other things Also Architas saith That he esteemeth no man wise but him which reduceth all things unto one selfe same originall that is to wit unto God who is the beginning end Hierocles against the Atheists and middle of all things And Hierocles one of the same sect saith That the same is hee whom they call by the name of Zena and Dia the Father and maker of all things because all things have heir life and being of him Aristot 14. Metaph cap. 4. and 1. Phis cap. 10 lib. 13. To be short Pherecydes the syrian the Master of Pythrgoras Empedocles his successor Parmenides and Melissus they all taught the same truth and so did Xenophanes the Colophonian as wee be credibly informed by the verses of Parmenides rehearsed by Simplicius Simplic l. 1. Phis in the which verses he calleth him the unbegotten the whole the only one not which hath been or shall be but which everlastingly is altogether and all of himself Du. Plessis Besides Of the like opinion were Thales Anaxagoras Timeus of Locres Acmon Euclide Archaevetus and others of the ancientest Philosophers Socrates the scholmaster of Plato hath confessed only one God Academicks and as Apuleius reports was condemned to drinke poyson for teaching that the Gods which were worshipped in his time were but vanity Hee calleth God The Father of the whole world who only is or hath being and who made the heaven the earth the sun the moon the times and seasons and all other things both heavenly and earthly high and low and whatsoever else is Plato in his 13. Epist to King Denis Damascius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Plato the Disciple of Socrates taught the same truth And Damascius the Platonist saith The one bringeth forth all things The one ought to be honoured by silence The one like the sun is seen dimly afar off and the neerer the more dimly Jambilicus in his book of the Sect of Pythagoras Also Jambilicus sirnamed the Divine acknowledged every where a divine cause which is the beginning end and middle of all things That there is one God Master of all at whose hand welfare is to be sought That the end of all Contemplation is to aime at one and to withdraw from multitude unto unity And that the same One or Unity is God the ground of all truth happinesse and substance yea and of all other grounds themselves Proclus in Platoes divinity Proclus after the manner of the Platonists which was for the most part wont to be very superstitious turneth himself oft times aside to many Gods but yet his resolution is this in expresse words Who is he saith hee that is King of all the only God separated from all and the producer of all things out of himself which turneth all ends unto himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is the end of ends the first cause of operations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the author of all that ever is good and beautifull the englightner of all things with his light if thou beleeve Plato he can neither be uttered nor understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And anon after Then is it this first simplicity which is the King the soveraignty and superexcellency of all things incomprehensible not to be matched with any other thing uniforme going beyond all causes the creator of the substance of the Gods which hath some forme of goodnesse All things go after him and stick unto him for he produceth perfecteth all things that are subject to understanding like as the sun doth to all things that are subject to sence To be short it is the unutterable cause which Plato teacheth us under two names in his commonweale calling it the very goodnesse it selfe and the fountaine of truth which uniteth the understanding to things that are understood And in his Parmenides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The One or Unity whereupon all the divine unities are grounded and which is the Originall of all that is and of all that as yet is not Proclus in his Book of the soule and the spirit chp. 32. 42. 53. In his book of the soule and of the spirit he teacheth us a way to attain from many multitudes to this super substantiall unity which hee calleth the nature grounded in eternity the life that liveth and quickneth the waking understanding the welspring of all welfare the ifinite both in continuance and power c. Also Simplicius saith Simplicius upon the Edictetus if Arrian Whatsoever is beautifull cometh of the first and cheifest beauty All truth cometh of Gods truth and all beginnings must needs be reduced to one beginning which must not be a particular beginning as the rest are but a beginning surpassing all other beginnings and mounting far above them and gathering them all into himselfe yea and giving the dignity of beginning to all beginnings accordingly as is convenient for every of their natures Also the good saith he is the wel-spring and originall of all things it produceth all things of it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the first the middlemost and the last The One goodnesse bringeth forth many goodnesses The One Unity many Unities The one beginning many beginnings Now as for the Unity Beginning Good and God they be all but one thing For God is the first cause of all and all particular Beginnings or Grounds are fast setled and grounded in him He is the cause of causes the God of Gods Popphyrius in his 2. booke of Abstinence and in his booke of occasions chap. â—1 and the goodnesse of goodnesses Also Porphyrius acknowledged the one God who alone is every where and yet in no one place by whom all things are both which are and which are not This God doth hee call the Father which reigneth in all And hee teacheth us to sacrifice our soules unto him in silence and with chast thoughts Plotin in his firâ—t Eâ—nead lib. 8 c. 2. En 6. lib. 4. cap. 1 2 3 4 in the whole 6. booke and in the 3. Enn. l. 8. And Plotinus saith That there is one Beginner of all things That this Beginner dwelleth in himselfe is sufficient of himselfe and of himselfe bringeth forth all manner of Essences That by his unity he produceth multitude which could be no multitude unlesse