necessarily to have been united in soul as well as in body otherwise he could be but an Half-Redeemer and we but Semiredempti i. e. redeemed but in one part or half-redeemed for it would prove but a Redemption of our Bodies only and not of our Souls Gregory Nazianzen in an Epistle to Cledonius Naz. Orat 51. a Priest which goes under the title of the 51 Oration thus writeth The Son of God took upon him the Nature of Man and all that of Man which needed help and recovery therefore he must needs have taken the Soul as well as the flesh from Man for otherwise he would be like to a Man who having a sore eye and a sore foot and should apply a Medicine to the foot only and quite neglect the eye Thus he so that although our bodies were well provided for by having a Redeemer yet the souls would want a Redemption for themselves and so the sentence of God would be executed on them The Soul that sinneth it shall die Eze. 18. 4 But the Mercifull Godhead took care both of our bodies and of our Souls and therefore sent God the Son as the Apostle saith in the likeness of sinfull Flesh and Rom. 8. 3. for sin condemned sin in the flesh So likewise did he send the same Son of God in the likeness of a sinfull Soul thereby to condemn sin in the Soul the Lord Jesus is a Saviour not only of bodies but of souls also and is therefore called by the Apostle the Sheepherd and Bishop of Souls 1 Pet. 2. 25. as Moses and Aaron had formerly stiled him The God of the Spirits or Souls of all Num. 16. 22. Flesh The Son of God was the Creator not only of bodies but also of souls and the Son of Man was and is the Redeemer of both For this gracious purpose only God did unite himself with Mankind not only in Flesh but in Soul also and thereby he became a Compleat Emanuel And this union or conjunction of God with Man was effected by the Propagation or Traduction of the Flesh and Soul of Christ from the flesh and soul of the first Man as all our Bodies and Souls have been and now are and will be to the end of the World Of the Traduction of our bodies no Man boubteth but of the Original and Traduction of Souls great disputes have been and yet are of which we are next in order to consider CHAP. XX. THE Doctrine of the Original of the Soul of Christ and of all human Souls and consequently the Doctrine of the Redemption of our souls by the Soul of Christ hath been much obscured by the vain and trifling Arguments of some natural Philosophers and as much by the frivolous Queries of some late Theologues whereas some learned Physicians to whom Jacobus Horstius Geor. Horstius Animas propagari ab animabus parentum putat Keckerman Phys p. 630. Truth is more beholding in this point have with great judgment and by their Experiences shewed and proved that our Souls are derived by Traduction from the Souls of our Mothers in the Womb as the Soul of Christ certainly was and as one of them saith Instar surculi ex trunco as a young grift sucketh life from the stock And the Souls of all Mothers as is beforesaid are derived from the Soul of the first Man unto which Doctrine all men who do rightly apprehend and understand the order and method of Redemption to consist in the Vnion of Christ with Mankind will be driven at last to consent Those Men that oppose the Traduction of Souls from the Soul of Adam demand how it is possible that such an innumerable company of Souls can be derived from one single Soul seeing the Soul is a Spirit and indivisible and therefore not to be parted by Decisions and mincings into such several parcels for so in time it would have nothing left to it self but would be utterly annihilated But these Men may as reasonably doubt how so many thousands of Bodies could proceed from that one single Body of the first Man during the 930 years of his life without any diminution of the quantity or dimensions of his Body seeing they were all Originally in his Loyns Or how the Sun communicates his light to every star in Heaven without any diminution or lessening his Light nothing is more like the Soul than light The Philosophers called the Soul of Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter cognationem cum lumine as Plutarch saith because it is Plut. con Colot so like to light and Christ is said to Enlighten every Man because he hath given a John 1. 9. reasonable Soul to all Men as Expositors agree St. Austin resembles the traduction of the Soul to the Light of a lamp Ignis Aug. cont Pelag. T. 7. n. 63 lucernae integer manet licet altera de illa accendatur Millions of Tapers may receive light from one single Taper without diminishing the light of that one Taper and so our Souls are propagated from that one Original Soul without any division or diminution thereof Let it be considered that the Soul of the first Man was created immediately by God of which it is said God breathed into his Gen. 2. 7. Bucan p. 86. 88. nostrils the breath of Life or of Lives this Breath of God was Spiraculum Omnipotens of which the Psalmist saith By the Breath Psal 33. 6 of the Lord the Heavens were made and all the Host of them by the Breath of his mouth The human Soul hath a prerogative of its Original above other inferiour Animals of whom it is never said that God breathed into them the Breath of life That first Soul of Man especially was like unto Fire as one saith of all Human souls Igneus est Ollis Virg. Aen. 6. vigor It surely had the vigour of fire and did extend it self into the grand Corporation of all Mankind as one spark of fire may enflame a whole City The brute Creatures ever since their first Creation did propagate their Souls to their kind and to this day those Creatures do receive their souls by Traduction from their Dams The greatest Sciolists in Natural Philosophy cannot reasonably prove any other Original of those brute Souls but only by propagation which yet they deny to human Souls It must be confessed by Christians that the souls of brute Creatures were at the beginning created by God as the reasonable Soul of Adam was yet the souls of Brute Creatures are mortal but the reasonable Souls of Men are immortal the reason is because the Divine Nature did personally unite it self with our whole human Nature which is the only reason why human Souls do not die and that human Bodies after death shall rise again to Life at the general Resurrection But the Divine Nature did not so unite it self with the nature of those other inferiour Creatures which are therefore left to perish utterly Of which something
erroneous and untheological and will appear anon to be Heretical because it is destructive of the Doctrine of Redemption except we will confine it and understand it to be spoken only of the Soul of Adam which was the first and the only human Soul that ever could truly and properly be said to be so created and infused Neither is the time of Drinking the Blood of Christ to be confined or thought to be first performed when we receive the Sacrament thereof because the Blood of Christ is not really in the Sacramental Chalice neither is his Soul there but his blood or Soul are in the Communicants for this drinking of his Blood which is really intended by those words must have been performed although the Sacrament had never been set up for we drink the Blood of Christ at our quickning in the Womb because then our blood or souls are united with the Blood or Soul of Christ when we are not in any capacity of Receiving the Sacrament thereof Therefore all the Latine Fathers and all later Theological Writers although they are of several and opposite Persuasions in Religion yet they generally Read those words of Christ Nisi Biberitis which I conceive to signifie a Tense of the time past Except ye have drank as is observed before of the word Eat The flesh and blood of Christ is not now to be eaten and drank really for that was actually performed before even at our Union with his Flesh and Soul in our Mothers Wombs St. Austin upon those words Psal 22. Aug. in Psal 21. 10. Thou art my God from my Mothers belly observeth that although God the Father was the Father of God the Son before his Incarnation and from Eternity Yet that he could not be called the God or the Lord of the Son but only in consideration of his intended Incarnation And because the Son in the womb of the Virgin assumed the whole Human Nature and not only Flesh nor only a Soul but both therefore God the Father became his God and his Lord the God and the Lord both of his Body and of his Soul This the same Father divers times observeth as namely on the 136 Psalm and also in his To. 6. n. 17. 19. Polemicks against the Arians The Church of England evidently declareth the same Doctrine in the 2 Article of Religion in these words Christ took Mans Nature in the Womb of Art Rel. 2. the Blessed Virgin of her Substance so that two whole and perfect Natures that is to say the Godhead and the Manhood were joyned together in one Person It being granted that Christ took the whole and perfect Human Nature upon him in the Womb it must needs be consequently granted that he there received his Human Soul because neither the Flesh alone nor the Soul alone can be truly and severally called the Perfect Human Nature We know that the Ancient Church accounted Athan. de Incar n. 22. Epip haer 77. them to be Hereticks who taught that Christ assumed only his Flesh but not his Human Soul in the Womb of the Virgin The Athanasian Creed also declareth Athan. Symb. that Christ was Man of the Substance of his Mother Perfect God and Perfect Man He could not be Perfect Man of the Substance of his Mother except he had received both his Flesh and his Soul from her otherwise by her he could have been but Semivir i. an imperfect or half-man The true and real Union of the Son of God with Mankind consisteth in the assumption of his Flesh and Soul from Mankind by which assumption the Son of God became the Son of Man and by it only he is stiled Emanuel And the Union of Mankind with Christ which is called Eating the Flesh of the Son of Man and Drinking his Blood consisteth only in the propagation or derivation of our Bodies and Souls with the Body and Soul of Christ from that one Original Mass and Fountain of all Human Bodies and Souls viz. from Adam in whose loyns and Soul all Mankind with Christ himself were in the beginning United CHAP. XXII THE Doctrine of this Vnion is so necessarily to be joyned and considered with the grand Doctrine of our Redemption by Christ that it cannot reasonably be by us apprehended how our bodies or our souls can with Divine Justice be redeemed by him without the mutual Union of his Body and Soul with our bodies and souls For if Christ must necessarily have taken his Flesh of Man because he might not otherwise destroy or condemn sin in the flesh the like reason will hold concerning the Soul that he might not condemn sin in the Soul but by assuming his Rom. 8. 3 Soul from Man The Soul by sin fell as much as the Body or rather much more for the transgression of Gods Command was principally or soly the act of the Soul the body did but only execute that which the Soul prescribed and dictated The body by it self could not sin more than a sword by it self can wound or a pen alone can write St. Austin often tells us and truly Non peccat nisi Anima only the Soul Aug. de Gen. lib. 10. c. 11. sinneth The same kind of Arguments by which the Fathers answered and confuted those Hereticks who denied the traduction of the Body of Christ from the body of the first Man are as firm and strong to confute the other sort of Hereticks who denied the propagation of the Soul of Christ from the Soul of the first Man both which Heresies depraved and indeed destroyed and nulled the Doctrine of Redemption of our Bodies and Souls by the Body and Soul of Christ Epiphanius and after him St. Austin report this as the Heresie of Apollinarius Epip haer 77. Aug. in Joh. Tract 47. that he affirmed that Christ had no Human or Intellectual Soul but that his Godhead supplied all the Offices and actions of a reasonable Soul in his Body St. Jerome and St. Austin charge Origen Hier. n. 42. Aug. Epist 27. that he had taught that the Souls of Men were more Ancient than their Bodies and that they were created before their Bodies and that they came from Heaven this error of Origen appeareth in his Third Book Orig. Per. Arch. l. 3. c. 3. Lib. 4. c. ◠Perj Archoon in which he agreeth with the Opinions of Plato and Aristotle who had said that the Souls of Men were not derived from their Ancestors but came from without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These erroneous Opinions disturbed the doctrine of our redemption by Christ which Redemption necessarily presupposeth an Union of our souls with the Soul of Christ which Union cannot otherwise be found but only in the Original Fountain of all our Souls viz. in the Soul of the first Man Let it now be considered whether the present vulgar Opinions and the Doctrines of some Divines and Neoterick Writers be not altogether as destructive of the doctrine of Redemption
as those Errors of the abovesaid Ancient Hereticks were seeing these Men affirm that human Souls are by thousands dayly and newly Created whereby they busie the Godhead with new Creations of Souls upon the quickning of every Conception whereby they manifestly declare that they deny the Union of our Souls with the Soul of Christ in the first Man and consequently deprave and nullifie the doctrine of the Redemption of our souls by his Soul Certainly there must be a real Union of our Souls as well as of our bodies with the Body and Soul of Christ for otherwise he could not be a Redeemer of our bodies and souls Yet in this Doctrine concerning the Union of the Soul of Christ with the Souls of us Men which we have here asserted we are not so to be understood as if we meant or affirmed that there is but one particular Soul of all Men which was the error of Averroes an Ethnick Philosopher about 1150 Years of Christ as Tolet reporteth Tolet. in 3. Phy. neither do we approve of the Opinion of some Ancient Platonicks who said there was but one universal Soul of all Creatures in the World which they called Animam Euseb de Prae. Naz. Orat. 37. Aust de de Temp. Ser. 143. Mundi which error is taken notice of by Eusebius Nazianzen and Austin who said that those Heathens having a glimmering apprehension of the Ubiquity and general Cooperation of the Divine Spirit with all Creatures called it a Soul But our Assertion doth not in the least gainsay the Plurality of the Souls of Men more than the Plurality of their Bodies for as multitudes of fruits and flowers may grow and proceed from one Tree or one Stalk and yet we say not that they are but One fruit or but one Flower So although all our Bodies and all our Souls sprang from that One Body and that One Soul of the first Man yet there are and will be innumerable particular Bodies and Souls We affirm only this that all human Bodies are but the off-spring of that One first Body and all human Souls are but as the Daughters of that One Original Soul of Adam neither doth the Plurality of particular Souls hinder the Union of that multitude in their prime Original Fountain wherein they were radically joyned The Jews used to say that Adams Soul was in David and the Scripture saith that The Soul of Jonathan was knit with the Soul 1 Sam. 18. 1. Acts 4. 3◠of David and that the multitude of Believers were of one Soul These sayings may be rightly understood of Union not only in regard of mutual Love Concord and Affection but also in consideration of that one Original Soul from whence all of them sprang for the Soul of Adam branched out not only to David but to Christ and also to all Men in the World and in this consideration the Soul of Jesus our Redeemer is One with our Souls being so knit and united with ours as is said therefore the holy Man Macarius thus writeth Macar Hom. 14. thereof Vna anima est Ecclesia apud Deum quia habet Communionem cum Sponso coelesti The Church is as one Soul with God having Communion with her Heavenly Spouse or one Soul is a Church as St. Paul saith of the Husband and Wife as the resemblance of Christ and his Church They two shall be one flesh and I speak of Christ and his Church and Nazianzen calls Basil Dimidium Eph. 5. 31 Naz. Orat 19. animae As for those speeches concerning Union of Souls which fell from Heathen Writers I take to be meant only of the amity and concord of Friends as that of Horace and Virgil Hor. Od. 3. Pers Sat. 5. Animae dimidium meae And of Persius Quant aque nostrae Pars tua sit cornute animae And of Ovid Qui duo corporibus mentibus unus erant Ovid de Trist And of Aristotle concerning two Friends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these Heathens Diog. in Vit. Arist did not understand the mystery nor the great concernment of the Union of our souls with the Soul of Christ our God Incarnate CHAP. XXIII WE have shewed before that by reason of the Union of the flesh of Christ with our flesh Christ and his Church are looked on and considered as one Body and are so called by the Apostle Ye are the Body of Christ Much rather may we 1 Cor. 12. 27. be said to be One with Christ by reason of the Union of his Soul with our Souls for otherwise the great Mystical Body or Church of Christ wanting the life or soul of her Head would be but as a Carcass or lifeless Body neither could we be perfectly and compleatly so as the Apostle saith of the Galatians Ye are all one in Christ Jesus except Gal. 3. 28 our souls be united with his Soul nor can this Union of Souls be any other way apprehended or possibly effected but only by the Propagation of His and our Souls from the Original Soul of the first Man The Doctrine of the Propagation of all human Souls from that one and only created Soul of Adam is not new but was anciently taught and received very early in the Primitive Church although it was not fully established by general consent Tertullian in his Book de Anima clearly Tert. de Anima Cap. 27. declareth Animas ab Adamo esse that our Souls are derived from Adam and again in the same Book he saith Omnis Anima in Adamo Id. ibid. Cap. 40. censetur donec in Christo recenseatur Every Soul is censed or accounted in Adam untill it is new enrolled and accounted in Christ St. Jerome acknowledgeth this to be the Doctrine and judgment of Tertullian and he farther addeth Animas Hier. ad Marcellinum Ep. 82. To. 2. p. 254. ex traduce maxima pars Occidentalium autumant ut quomodo corpus ex corpore sic anima nascatur ex anima c. The greatest part of the Western Church holdeth that as our body was derived from the Body so our souls do spring from Souls St. Austin also disputeth very eagerly for the Traduction of Souls yet neither he nor St. Hierome Aug. Epist 28. would then presume to determine that difficult question Pelagius the Heretick was one of them Aug Epist 157. who denied the Traduction of Souls from the first Man and presuming thereon used that denial as a principle Argument against Traduction of Original sin from our Parents for surely if our Souls be not derived from them and so originally from Adam we should not be liable to the guilt of his sin because the Soul only is the seat of sin as is before shewed They that affirm and believe that God doth yet dayly create new Souls may consider whether they do not thereby manifestly fall into the Heresie of Pelagianism Aug. To. 3. n. 72. for by denying the propagation of the Soul which they
confess of the Body they consequently disbelieve the Traduction of Original sin which cannot be derived by the body alone because only the Soul is the seat and subject of sin Let them also consider whether by affirming that God doth dayly create new Souls they do not thereby charge God to be the Author of sin seeing sin is only in and by the Soul Those Scriptures which they use to alledge for the dayly creation of Human Souls will in no wise serve their turn As God giveth life to all and In him we live Acts 17. 25. 28. and move and We are his off-spring for it is true that God giveth life although it be by Propagation of life and we live by his gift and we are his off-spring because the first Soul was created by Him immediately from which first Soul all succeeding Souls were are and still will be derived That Saying in Ecclesiastes the Spirit or Soul shall return to God who gave it This Eccles 12. 7. doth not in the least gainsay the Doctrine of Propagation of souls from Adam's Soul nor doth it at all prove a daily Creation of new Souls We confess that God gave the first Soul to the first Man immediately by himself and we affirm that God daily gigiveth Souls but this daily Gift is not by way of any new Creation but only by way of Propagation from that First Soul which Propagation is effected by his daily Concurrence and Divine Cooperation with his Creatures and not otherwise And so also God daily is Operative in making Human bodies although not by way of Creation but by his Concurrence and Assistance with the ordinary means of Generation So that if we be asked who made us We may truly answer God These are the ways whereby God hath wrought from the Beginning untill this Day and this upon a most Mercifull design viz. To make us capable of Redemption by the Union of our bodies and Souls with the Body and Soul of the Redeemer Hitherto Good Reader we have endeavoured to shew the Vnion of Christ with Mankind which we have said to consist in this that Christ hath assumed both his Body and his Soul from that One and the same Root and Fountain from which all Men with Him received their Bodies and Souls and wherein He and we were originally united Now we are necessarily to enquire how Christ can be quitted more than we from that stain of corruption which is propagated from the loyns of the First Man and is called Original sin of which we are next to consider CHAP. XXIV CHrist being the Redeemer must necessarily be untainted and free from all sin not only Actual which no Christian will deny him to be but also from Original sin otherwise he cannot take away the sins of others but would require another to take away his sin The legal Type of the Redeemer was a Lamb without blemish and himself being Ex. 12. 5 the Evangelical Antitype is just so described by St. Peter A Lamb without blemish 1. Pet. 1. 19. or spot he is described by the Prophet to be lead like a Sheep to the slaughter Sheep Isa 53. 7. 2 Cor. â— 21. 1 John 3. 5. have no sin St. Paul saith he knew no sin St. John saith In him was no sin And that it was needfull for us that he should be so we are taught by the Apostle Such an High Priest became us who is holy harmless Heb. 7. 26. John 8. 46. undefiled Christ challenged his most malitious Censurers the Jews Which of you convinceth me of sin But how it came to pass that Christ could be free from that Universal contagion wherein all the other whole Race of Mankind are involved is now our Question To this Question I have answered at large in one of my former Books and I trust Satisfactorily which I shall not need Lib. 3. c. 11. De Incarn to rehearse fully in this place but only to point at the most concerning and principal Passages thereof summarily and as briefly as I can The First sin that was charged on our first Parents was their eating of the forbidden fruit but that sin was not by them transmitted to their Posterity for we did not eat thereof nor can their Posterity be charged with the Sin but only with the Curse For that first sin made them and all their Off-spring Christ and all liable and subject to the Curse denounced upon sin which was Mortality In the day thou eatest thereof thou shalt surely die Hence Gen. 2. 17. it is that not only we but Christ also by taking his Flesh and his Soul from them became liable to death yet He without sin therefore the Apostle saith Christ was made Gal. 3. 13 1 Cor. 15. 21 22. a Curse for us and by Man came death and in Adam all die The Curse was Death and that Curse fell not only upon us but also upon Christ as St. Austin very truly observeth that Christ derived mortality from the substance and mortality of his Aug. cont Julia. Pelag. l. 5. Ro. 6. 23. Mother but not sin The Apostle saith The wages of sin is Death the Death of Christ was the wages of the sin of Adam and Eve but not of the sin of Christ for he had no sin therefore the Apostle very warily declareth That God sent his Son in the likeness Rom. 8. 3 of sinfull flesh he doth not say in the likeness of flesh for his Flesh was real and true flesh not only a bare similitude thereof as the Manichees said but he saith Aug. Epist 74. in the likeness of sinfull flesh that is although the Flesh of Christ was not sinfull yet it was like the flesh of other Men which is sinfull in them He was in all parts tempted Heb. 4. 15. like as we are yet without sin The second sin of our first Parents which is properly that Original sin which is from them propagated and transmitted into all their Posterity which have proceeded from the loyns of Adam and the womb of Eve by the ordinary natural way of Copulation and Generation is that sin which the Scripture calleth Concupiscence or Lust in which lust or concupiscence all children are begotten and the lust wherein they are begotten is transmitted into them from their Parents and remaineth in them as long as they live He that will carefully peruse the History of our first Parents both before and after their fall may discern what sin of theirs that was which they left as an inheritance entayled upon all their Posterity which naturally proceeded from them We find that before the Fall they were both naked Gen. 2. 25. and were not ashamed but after the Fall they were ashamed and affraid because they were naked and hid themselves and to cover that of which they were most ashamed they made them Aprons of fig-leaves Perizomata which served to cover Gen. 3. 7 10. only their Secret parts
that we look for both and that all Men shall rise with their Bodies and shall give an account All therefore Good and Bad. This being evident we are further to enquire what is the efficient or true cause of the Immortality of Human Souls and of the Resurrection of Human Bodies more than of the souls and bodies of other inferior Creatures although their bodies and souls were at first Created by God as ours were and therefore the Mahumetans say that there shall be a Resurrection of Brute creatures as Armachanus reporteth and Arm. f. 161. Heathens said that in their Elysium a place was for Birds as Ovid. Amorum L. 2. Eleg. 6. Colle sub Elysio nigra nemus illice frondet Ovid. Amorum li. 2. El. 6. Vdaque perpetuo gramine terra viret Si qua fides dubiis volucrum locus ille piarum Dicitur obscoenae quo prohibentur Aves To this our Answer is That because Human bodies and Souls are united with the Body and Soul of Christ in the first Original Soul and Body therefore our Souls are Immortal and our Bodies shall rise immortal but so shall not the other Creatures because they are not so united The reason is clearly declared by Christ himself in these words He that eateth me even he shall live John 6. 57. by me For as the Body and Soul of Christ are now Immortal because united with the Divine Spirit as himself saith I live by the Ibid. Father so our Souls are and our Bodies shall be Immortal because they are united with the Body and Soul of the Son of God and this not by vertue of his meer Soul and his meer Flesh both of them being of themselves but Creatures but because his Soul and Body are and ever were personally united with the Divine Spirit or Godhead that is it only which caused this kind of Vitality in all Mankind for of his meer Flesh alone Christ saith The Flesh profiteth nothing Joh. 6. 63 But of the Spirit or Godhead united with his Flesh he saith It is the Spirit that quickneth the words that I speak unto you they are Spirit and they are Life and therefore the Apostle saith of the whole Person of Christ The last Adam was made a quickning 1 Cor. 15. 45. Spirit that is He was made so by Union with the Godhead for the Flesh of Christ alone was mortal but by this Union it became both Vital and Vivifical They that say that our Souls are Immortal only by Creation being Reasonable Souls and should have been Immortal though God the Son had not united himself with our Nature These to me seem to gainsay the words of Christ for it is not by the Reasonabless but their Union with the Soul of Christ that makes them immortal I suppose they will not say that our Bodies shall rise from death only because they are human Bodies No for both these are the effects of this Union which Christ called the Eating his Flesh and Drinking his Blood and nothing else and therefore St. John saith God hath given to us Eternal Life and this 1 John 5. 11. 12. Life is in his Son he addeth He that hath the Son hath Life and he that hath not the Son hath not Life To this most Holy Son of God and Son of Man our ever blessed Redeemer and Saviour together with the Eternal Father and the Divine Spirit of both Benediction Honour and Thanksgiving for ever and ever Amen Amen FINIS THE CONTENTS Chapter 1. THE Vnion of Christ with Mankind in Adam in order to our Redemption signified by the Eating and Drinking the Flesh and Blood of Christ the different understanding thereof by Romanists Lutherans and Zuinglians from the Church of England 2. The signification of eating of the Tree of Life of the Tree of Knowledge of Manna of Sacrifices and of the Paschal Lamb. 3. That Eating the Flesh of Christ is not meant of Oral Eating of St. Peters Eating parallel'd with our Eating of Christ 4. That the necessity of our real Vnion with the Flesh of Christ is called Eating how we are united with his Body and the benefit thereof 5. The Doctrine of the Fathers concerning our Vnion with the Body of Christ of his Body natural mystical Of the Subjection of Christ 6. Why this Vnion is described by eating the Flesh of the Son of Man and not rather of the Son of God 7. That the Redeemer was necessarily to be the Son of Man and also the Son of God 8. Why this Vnion is expressed by such Tragical words of eating his Flesh and drinking his Blood Why the Primitive Church mingled water with Wine in the holy Chalice 9. The practice of some Hereticks in eating Human flesh in their Sacrament compared with the Doctrine of Transubstantion The calumny of Anthropophagy charged upon Christians and removed 10. That this Eating the Flesh of Christ is now to be done for that it was performed at our first Conception in the Womb that the Fathers and all other Latin Translators render those words of Eating the Flesh of Christ otherwise then we do 11. How our Vnion with the Flesh of Christ is more beneficial to us than our Vnion with the flesh of the Patriarks Prophets and Apostles 12. Of Eating the Flesh of Christ Spiritually what is meant by it and whether such an Eating be sufficient to the right end 13. Of Eating by Faith whether believing the Articles of Faith be that Eating which is thereby meant Of those words of St. Austin Crede Manducasti how to be rightly understood The three states of Mankind 14. Of the Blood of Christ that it is not literally to be understood nor to be drank Orally 15. Of the forbidding of Blood by the Law and the Gospel that it was but a Temporary Discipline Why Fornication was forbidden to the Gentiles converted by the Apostolical Council 16. That the Blood of Christ signifieth the Life or Soul of Christ 17. That Drinking the Blood of Christ signifieth only the Vnion of our Souls with his Soul Of the 3 Ingredients in Christ The Godhead Flesh and Soul 18. To what end and special purpose the Holy Supper was instituted the abuse by witholding the Chalice from the People that the corporal Presence of Christ is not in the Saments but in the Communicants 19. That the Soul of Christ and all other Human Souls are derived from the Original soul of Adam that the Doctrine of daily Creation of new Human Souls is erroneous that our Souls proceed immediately from our Mothers and in the Womb. 20. Of the Traduction or Propagation of the Soul of Christ and of all other Human Souls from Adam Some doubts and objections cleared The true cause of the Immortality of Human Souls and of the Resurrection of our Bodies more than of brute Creatures 21. Of the time when Conceptions receive life and soul in the Womb which is called Quickning Of Barrenness That the Vnion of our souls with the Soul of Christ is at our Quickning in the Womb the Doctrine of the Church of England therein 22. That the Soul of Christ must as necessarily have proceeded from Adam as his Flesh Of some Heresies which gainsayed the Traduction of Souls The Doctrine of daily Creation of new Souls examined 23. The judgment of the Fathers concerning Traduction of Souls The error of the Pelagians therein and the evil consequences thereof 24. That Christ was free from Original sin although his Soul and Body were derived from Adam 25. That although the Mother of Christ were conceived in sin yet her Son Jesus was free from her Sin and how That she was a pure Virgin at the Birth of Christ That her perseverance in Virginity to her Death though it is true yet it is not necessarity pereinent to this question Conclusion The Effects of our Vnion with Christ viz. 1. The Immortality of all Human Souls 2. The Resurrection of all Human Bodies which are called Eternal Life and Raising at the last Day FINIS
any need of or benefit by such a Presence but the true and concerning and beneficial Presence of Christ is in and with the Communicants which Presence is effected by the Union of his Flesh and Soul with our flesh and soul so as hath been before shewed Wherefore if we will be content and rest satisfied with this plain and easie Exposition of those words of Christ which I firmly believe to be true viz. that the Eating and Drinking of His flesh and blood signifieth only the union or conjunction of his Flesh and Soul with our flesh and soul all difficulties and obscurities will be cleared without any violence to those words of Christ And the order and method in which the just and mercifull Godhead proceeded in preparing and in making a way to the Redemption of our lapsed Nature will be to our great Consolation made manifest to us We have seen before how our flesh and the Flesh of Christ have been united in the next place we are now to show how the Union of our souls with his Soul hath been wrought and really performed CHAP. XIX IN order to the understanding of the Union of our Souls with the Soul of Christ which is mysteriously vailed by an obscure description under a Figurative Speech of Drinking his Blood we are first to enquire of and to find out the Original or Spring whence both Christ and we have derived and received our Souls For if it may appear that the human Soul of Christ did proceed from the very same Fountain from which all Men in the world have received their Souls then it cannot be denied that his Soul and our souls were joyned and united in that one Original Fountain which is the Soul of the first Man For why should it seem less credible or harder to conceive that all Human Souls are derived and have proceeded from that one Soul of the first Man than to believe and acknowledge that all Human Bodies Christs and all are derived and propagated from the body or lump of the said first Man Surely no Learned or but Intelligent Christian will deny that Christ and all Men were united in the Loins of Adam Now if it be enquired whence or from whom Christ immediately received his Soul We answer that he received it from his Blessed Virgin Mother and in her Womb and that it was derived and propagated from her Virgin Soul for he had no Earthly Father from whose Thigh his Soul could be propagated If it be again enquired whence the blessed Virgin received her Soul We answer that she also received it from her Mothers Soul and in the Womb and so we affirm of all the souls of Men and Women that they are propagated from the souls of their Mothers and that this Propagation ascendeth ultimately unto Eve the first Woman from whose Soul the Soul of Christ and the Souls of all her Posterity are descended If it be farther enquired when Eve had and received her Soul We answer that she received her Soul with her Body also from the first Man her Body from his Body and her Soul from his Soul and whence Adam received his Soul the Scripture evidently declareth that his Soul was immediately Created and Inspired by God in these words God breathed into his nostrils the Gen. 2. 7. breath of Life and Man became a living Soul We farther affirm that the Soul of Adam was the only Soul that was created by God and also that from that one Soul all human Souls from that time till now and also untill the end of the World are and will be derived and propagated We read not of any other particular Soul in the Holy Scriptures that was immediately created by God because indeed all Human Souls were Originally couched and virtually included in that one Prime Soul of the first Man Inspired by God Good Reader observe with me that Bucan p. 86. 88. Woolnor p. 77. which hath been formerly observed by other Writers that those words which our English Translation renders the breath of Life Gen. 2. 7. might and should more fitly and truly have been rendred the breath of Gen. 2. 7. Chaiim of Lives Lives Spiraculum Vitarum Because in the Original the word which is translated Life is a word Plural and signifieth Lives it may therefore reasonably be conceived that the most wise Spirit of God intended to signifie by that Plural word that the whole multitude of human Lives and Souls were potentially and virtually residing in that one created Soul of Adam and were to be derived and propagated from thence to all Mankind Christ and all as being the Spring and Fountain of all future Souls for of him only and of none other it is said that God breathed into him the Breath of life or lives We know that the first Woman had a Soul proper to her self but we find not that God did newly Create or Breath into her a new and several Soul because she did receive her soul from the Man and so it must have been produced for weighty Reasons and not any other way her soul was derived from his soul the Godhead did not create two Originals or Fountains of souls nor of bodies for both the flesh and the soul of Eve and of all Men with Christ also were necessarily to be derived from the flesh and soul of Adam for otherwise although the first Man and the first Woman were united in flesh yet they had not been united in Soul except Eve's soul had been derived from the soul of Adam nor could the soul of Christ by any other way have come from Adams soul and consequently he could not have been the Redeemer of the souls of Adams Posterity Certainly all Men in the World are Adamites both in respect of their bodies and also of their souls so is Christ himself Ben-Adam therefore the Apostle calls him the Last Adam because he was the Son of 1 Cor. 15. 45. Adam therefore he is called by his Fathers name By reason of the Union of our bodies with Christs Body in the loyns of Adam the Apostle saith we are members of his Flesh and by reason of the Union of all Mens souls in that one Original Soul of Adam the same Apostle said to the Athenian Philosophers that God hath made of one Blood Acts 17. 26. all Nations of Men. Blood in Scripture signifieth the soul as hath been proved before and so I believe it doth in that place and so the meaning must be that God hath made of one Soul all the souls of all nations of Men which surely is true For if their was a necessity in order to the Redemption of our Bodies that the Redeemer must have received his flesh by Propagation from the first Man the like necessity must needs be for the Redemption of our Souls that the Redeemer must have received his Soul by Traduction from the Soul of the same first Man in whom the Redeemer and the Redeemed were
not their breasts or faces or hands and this they did because in those Parts their lust or concupiscence appeared for before their Fall lust had not entred into them neither had the Man known the Woman till after the Fall which is noted first Gen. 4. 1. where it is first said Adam knew Eve his Wife and she Gen. 4. 1. conceived and bare Cain who was the First-fruit of their Concupiscence Afterwards it is said Adam begot a Child in his own likeness Gen. 5. 3. and called his name Seth that is in a condition of sin like unto his Father for although Seth was a good Son yet he as much as his brother Cain was begotten in sin in lust and concupiscence wherein also all the succeeding Generations from Adam and Eve unto this day are begotten viz. in lust and concupiscence And this Concupiscence is that Original sin whereof the Psalmist saith I was shapen in iniquity Psal 51. 5 and in sin did my Mother conceive me The Apostle saith the same of all Men in consideration of this Original sin Death passed Ro. 5. 12. on all Men for that all have sinned Divers Expositors put this gloss upon those words excepto Christo they meant that all have sinned except only Christ which is true and may thus be cleared The Generation of Christ was far different from all other Generations of Mankind for it was without Copulation and carnal Concupiscence because he was born of a Virgin without the Cooperation of Man which was so designed by the Godhead on purpose to preserve the most holy Body and Soul of the Redeemer without sin which being of so great concernment for our comfort to be known was foretold by God himself first then by his Prophets then by his Angel The Seed of the Woman must bruise the Serpents head no Gen. 3. 15 mention of a Man Behold a Virgin shall conceive Isa 7. 14. Jer. 31 22. and bear a Son And The Lord hath created a new thing in the earth a Woman shall compass a Man 1. A Woman only without a Man 2. Created therefore it was the Extraordinary and Omnipotent work of the Creator 3. A new thing for it never was so before with any Woman nor will ever be so again 4. To compass a Man 1. to inclose a Man-child in the womb of a Woman and she a Virgin utterly unknown by Man this is the peculiar Work of the Godhead Although Turks say they have always such Births among them therefore Christs Birth of the Virgin was no Balaeus n. 54. Hier. con Jovinian n. 14. Mat. 1. Luke 1. marvel So Buddas the Indian was falsly said to be the Son of a Virgin This Prophetical Woman was the blessed Virgin Mary who was declared by the Heavenly Angel Gabriel to be a pure Virgin after her Espousals and after the Conception and after the Birth of her Son Jesus And because the Mother of the Redeemer was necessary to have been a Virgin therefore all our Church Creeds declare the same That Jesus was born of the Virgin Mary That he was Incarnate by the Symb. Apostol Nicaen Athanas Ambros Holy Ghost of the Virgin Mary That he was Man of the Substance of his Mother and in the Symbolical Hymn of S. Ambrose and St. Austin it is said of him When thou tookest upon thee to deliver Man thou didst not abhor the Virgins Womb. In all these notice is given of the Woman and Virgin without any mention of Man the Redeemer was to be answerable to Melchisedech Heb. 7. 3. Aug. To. 7. n. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Austin saith Sine Matre Deus sine Patre Homo he was God from Eternity of the Substance of the Father but Man of the Substance of his Virgin Mother only from whom he received both his Fesh and Soul CHAP. XXV IT being granted or presumed that Christ received both his Flesh and his Soul from the blessed Virgin Mother and she hers from our first Parents We are yet farther to enquire how his Flesh and Soul Dominicani Franciscani differunt in hac r◠could be free from that Original sin except we will also grant that his Mother was conceived without sin which I suppose no Learned or but Intelligent Divine will affirm it being accounted by St. Austin one of the Pelagian Herisies who yet refused Aug. cont Pelag. T. 7. n. 50. to dispute against her in that Question Propter honorem Domini as he saith Our Answer is that although Christ derived both his Flesh and his Soul from the Virgin and although his Virgin Mother was certainly conceived in sin and therefore not without Original sin during her whole life yet Christ did not with his Flesh and Soul derive any sin from her because he was not by her conceived in sin viz. in lust or concupiscence For Original sin is Aug. T. 3. N. 73. not derived into us by receiving our Flesh and our Souls from our Mothers but only by concupiscence and lust whereby ordinary Conceptions are produced But Christ was conceived of the Virgin by the Holy Ghost without man and so without lust and therefore without any sin which is the reason rendred by S. Austin Nulla concupiscentia carnali Aug. in Enchir. T. 3. n. 58 seminatus est Christus ergo nullum peccatum Originaliter traxit i◠That because Christ was not begotten or conceived in carnal lust therefore his Conception was without sin so Isychius answereth Christi humanitas munda est ut quae non genita est ex Viri Isych in Levit. Cap. 14. immunditia Christs whole human Nature was clean because not begotten in uncleanness so that although both the Flesh and the Soul of the Virgin Mother were stained with Original sin yet the Flesh and Soul of Christ sprang from her without her sin because he was conceived without carnal Copulation and Lust Sometimes we know worms are bred in mens Bodies and derive their flesh and bulk from them yet it would be ridiculous to say or imagin that these worms draw original sin from those Human bodies because they are therein bred without any copulation or carnal concupiscence Herod was eaten of worms which were bred Acts 12. 23. in his own body yet those worms by that Generation did not derive any sin from Herod And if now any Man should be miraculously produced and formed out of another mans Body he should not thereby attract any sin because such a Production would be without copulation and lust as Aquin. 1. 2 9 81. Art 4. Orig. T. 2. N. 44. Aug. in Psal 21. Aquinas determined Origen in his 14 Homilie on St. Luke and St. Austin on the 21 Psalm and in other places both of them do expound those words of David Psal 22. 6. I am a worm and no Man to be meant of the Conception of Christ Quia vermis non aliunde sed in corpore Origo est because
Christ was bred in the Body of his Mother without Copulation as worms are in other Bodies and therefore without sin Eve her self was made of Adam's Body and Soul without any Copulation or lust and therefore without any derivation of sin indeed her Extraction was before the Fall and before Concupiscence was entred into the Man which yet I conceive would have so been although the Woman had not been so made till after the Fall of the Man For certain then the blessed Mother of our Redeemer was a pure Virgin untill the Birth of her Son Jesus but whether she continued and persevered in her Virginity untill her death is not necessary or much pertinent to be considered in this Question it being a full and sufficient argument of the pure and sinless Conception and Birth of Christ that he was born of the Virgin Mary during her Virginity Mariam Joseph concubitu nec cognoverat nec cogniturus erat August To 7. N. 52. Yet in the Primitive Church both Eastern and Western it was generally received as a Truth that she persisted in her Virginity to her death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeks said and the Latines as Austin declares Aug. de Catechi Rudib. c. 22. Tc. 4. Maria Virgo concipiens pariens moriens It was so near an Article of their Faith that such as denied her perpetual Virginity as Helvidius in St. Jerome and Jovinian Hier. con Helv. Au. To. 7. n. 55. Epiph. Haer. 78. in St. Austin were accounted Hereticks and such are out by Epiphanius in his Catalogue of Heresies under the title of Antidicimarianitae with us since her departure she is called to this day the Virgin Mary There is a Prophetical Allegory recorded Isa 29. 11. by the Prophet in these words The Vision of all is become unto you as the words of a Book that is sealed which Men deliver to one that is Learned saying Read this I pray thee and he saith I cannot for it is sealed This Allegory is thus unriddled by St. Chrysostome Chry. n. 59 Greg. Neo. n. 2. and before him by Gregory Neocaesaria except one of them or his Scribe borrowed it from the other they expound it of the Virgin Mary and Lyranus saith it was indeed Lâ—ra in Ice meant of the secret Coming of Christ The Book signifieth the Virgin Mother the Sealing of it was the design of God to preserve her in a Virgin Estate to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living Palace and Temple to entertain God the Man to whom this Book was delivered signified Joseph who is said to be Learned sciens literas because he had a former Wife and also Children by her as some say yet he could not or might not open or read this new Book because it was sealed or kept shut for a great and Heavenly purpose such as is before said Thus they just so St. Ambrose and St. Austin expound that Vision of Ezechiel concerning tâ—e shut Gate by which Ezek. 44. 2. no Man might enter because the God of Israel hath entred in by it This Gate signified Mary who was semper intacta Joseph vir non Ambr. n. 49. Aug. T. 10. n. 51. transit per eam Deus Israel ingressus est eam The Virgin Mother is often called by the Fathers Porta Coeli and a Book hath the name of the Writer as the Eunuch read Isaias Acts 8. 28. And Moses is read every Sabbath-day Acts 15. 21. Aug. Ps 121. St. Austin calls himself a Book Nos sumus Codex eorum qui legere non noverunt So the Virgin Mary is that Book This I trust is enough to shew the meaning of those Mysterious words of Christ concerning the Eating of his Flesh and Drinking his Blood The CONCLVSION HItherto we have shewed the Real Vnion of Christ with Mankind both in Flesh and in Soul and the Modus or manner how it is brought to pass And that it doth not consist in Eating and Drinking the Sacramental Bread and Wine for without that Men may be Redeemed and Saved but not except they Eat the Flesh of the Son of Man and Drink his Blood Now for Conclusion I shall only enquire what effects and issues are produced by this Vnion which is signified by Eating and Drinking And these I find to be Two 1. Immortality of all Human Souls whatsoever because all Men good and bad are united with Christ in Soul 2. The Resurrection of all Human Bodies both of holy and unholy Persons because all are united with Christ in Flesh Both the effects may clearly appear by the words of Christ For First he saith Except ye Eat the Flesh John 6. 53. c. ye have no life in you therefore they that have so eaten his Flesh c. have life in them Secondly In the very next words he saith Whoso eateth my Flesh and drinketh my Blood 54. hath Eternal Life and I will raise him up at the Last day 1. Eternal Life is meant of the Immortality of all Human Souls 2. Raising up at the Last day signifieth the Resurrection of Human Bodies at the last Judgment From these Premises we may easily collect that because all Men both Good and Bad are really united with Christ both in Soul and Flesh as hath been proved before therefore all Men both good and bad shall have Eternal life viz. Immortality of Souls and Resurrection of Bodies If it be questioned whether the Damned may be said to have Eternal life because they have been united with Christ so as is said We answer Yes For their Souls are Immortal as really as the Souls of the Blessed and their Bodies shall be raised to Life at the general Resurrection as truly as the Bodies of the Saints both the Blessed and the Damned in Bodies and in Souls shall then have Everlasting life the one in happiness the other in Misery And although the Miserable State and condition of the Damned as Beza saith Bez. Cat. p. 31. is not worthy to be called Life and is therefore called Eternal Death and Everlasting Damnation yet it is such a death as is called Mors sine morte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it Aug. T. 13. n. 31. Letan Longa sic morte necabat Virg. Aen. l. 5. 1 Cor. 15. 26. is a living death and endless living in misery it is a life though worse than death or annihilation and such an everlasting life as Devils have The mention of Everlasting fire implieth everlasting Bodies and in that it is said that Death is to be destroyed this argues that then there will be no more Dying and therefore it is said The Dead shall be raised incorruptible And this mortal shall put on Immortality and this is true both of the Good and of the Bad for all must stand before the Judgment-Seat of Christ and Rom. 14. 10. Apost Nicaen Athan. this is confessed in all our Church Creeds The Resurrection of the Body and Life Everlasting and
flesh some other way and not from Man or Woman as sometimes he did in the days of the Patriarchs in the Old Testament as namely when he appeared to Jacob of which it is said There wrestled a Man with Gen. 32. 24. Josh 5. 13. him till the breaking of the day And a man of War appeared to Joshua with his sword in his hand who is called the Captain of the Lords host whom Joshua called Lord and fell on his face to the earth and worshipped Exod. 3. 5 him and pulled off his shoes from his feet as Moses was commanded before by God Surely this was an apparition of God the Son in the assumed body and shape of Man who appeared most evidently before to the Patriarch Abraham of whom it is written that the Lord appeared to Abraham Gen. 18. Three Men stood by him they talked with him they eat with him and travelled toward Sodom one of the Three certainly was the person of the Son of God whoever the other two were I will not dispute who being here called a Man no doubt but he had then taken a body of Flesh upon him howbeit that flesh and body was not derived or propagated from any man or woman as Tertullian observeth Christus cum Angelis Tert. adv Marc. lib. 3. n. 42. tunc apud Abraham in veritate quidem apparuit sed nondum natae quia nondum moriturae Christ with the other two Angels did verily appear at Abrahams Tent in true and real flesh yet not in flesh born or derived from Mankind because he was not to suffer or die in that Flesh Therefore he could not by reason of that assumed flesh be called the Son of Man although he was like to a real Son of Man and but only like and if the Son of God had still retained and continued in that assumed body or flesh in which he then prefented himself to Abraham and had not taken his human Nature otherwise from his Virgin Mother and so from the first Man he could not have been our Redeemer Such another apparition we find in the Prophet Daniel who in his Vision saw one like the Son of Man who came with the Dan. 7. 13 clouds of Heaven This was meant of the Son of God who in Daniels time was not the Son of Man or Ben-David being then not incarnate of the Virgin and is therefore said to be only like the Son of Man or as it is said in another place of that Prophet One like the similitude of the Sons of men and One like the appearance of the Sons Dan. 10. 16 18. of Men. But the Redeemer must be not in similitude or appearance only but truly and really the Son of Man before he could be compleatly qualified for our Redeemer because the Redeemer and the Redeemed must be necessarily united in flesh mutually and must be considered and looked on by Divine Justice as if they were but one man or one Person which was wrought and performed by the union of Christ with all Mankind in the loins of Adam from whom all our bodies and souls are derived For the Law of God must be performed by that human Nature upon which it was imposed which law never hath been and never will be perfectly kept by any meer man therefore the Son of God made himself the Son of man and so to be under and subject to the Law and a Performer of the Law in the behalf of all the Sons and Daughters of men as both the Old and New Testaments declare Sacrifices and offerings Hâ—b 10 5 thou wouldest not but a body hast thou prepared for me And In the Volume of the Book it is written of me to do thy will O God then said he Lo I come to do thy will O God And I delight to do thy will O my Ps 40. 8. God yea thy Law is within my heart and by the which will we are sanctified or designed for Redemption by the Offering of the Body of Jesus Christ once for all And You now hath he reconciled in the body of his Heb. 10. 10. Col. 1. 21 22. 1 Pet. 2. 24. Flesh through death to present you holy and unblameable and his own self bare our sins in his own body on the tree CHAP. VII THe Redeemer of Mankind must needs have been both the Son of God and also the Son of Man and therefore is called Emmanuel or Theanthropos because the Son of God as only so could not die and therefore not redeem us Nor could the Son of Man as only so satisfie Divine Justice for the sins of the World None can be in a condition and state redeemable by Christ but only Adamites that is Adam and his off-spring Eve and their Posterity because they only are united with the Redeemer in the first Man The Apostate Angels can have no Redemption nor any benefit by the Incarnation or death of Christ for want of this Vnion because as the Apostle observeth He took not on him the nature of Angels but he took on him the Seed of Abraham Heb. 2. 16. We find several addresses in the Gospel made to Christ by the title of Son of David and we perceive by the events of them that Christ did well approve of that Appellation as by the two blind men Mat. 9. Thou Son of David have mercy on us Mat. 9. 27. 20. 3. 15. 22. and by two other blind men Mat. 20. Have mercy on us O Lord thou Son of David and by the woman of Canaan Mat. 15. for all of them obtained of Christ what they so desired The Church of England so prayeth O Son of David have mercy upon us and St. Matthew begins his Gospel with Jesus Christ the Son of David St. Luke derives Christ through many Generations of men through Adam and Christ himself very rarely and but secretly calls himself the Son of God but very often and openly and mostly the Son of Man because by Joh. 9. 35. 37. this Sonship he became Jesus the Saviour and Redeemer The Athanasian Creed declares that it is necessary to everlasting salvation to believe rightly in the Incarnation of our Lord Jesus Christ And the Hymn of St. Ambrose and St. Austin dayly repeated in our Churches thus declareth the way and means used by the Son of God to qualifie his Divine Person so as to be a fit Redeemer When thou tookest upon thee to deliver Man thou didst not abhor the Virgins Womb by all these expressions it appeareth that the Redeemership of Christ did consist not only in his Godhead but also in his Manhood in neither singly but in both jointly Both Christ himself and all Generations of men must have proceeded from one Original otherwise Christ could not be the Redeemer of all the World And if any one Man in the World can be found that descended not from Adam Christ cannot be the Redeemer of that man There were divers Heresies raised