Works of Hooker, Book 5 (5 of 10)

Works of Hooker · Book 5 (5 of 10)

p. 20751. The Lord our God is but one God.That God is in Christ by the Personal Inc. r…aeion of the Son, who is very God. Isai. 9. 6. Jere. 21. 6. Rom. 9.5. John 16. 15. & 5. 21. Col. 2. 9. 1 Joh. …. 29.Isa 9:6Jer 21:6Rom 9:5John 16:15John 5:21Col 2:9 In which Indivisible Unity notwithstanding, we adore the Father, as being altogether of himself; we glorifie that Consubstantial Word which is the Son; we bless and magnifie that Co-essential Spirit eternally proceeding from both, which is the Holy Ghost. Seeing therefore the Father is of none, the Son is of the Father, and the Spirit is of both, they are by these their several Properties really distinguishable each from other. For the Substance of God, with this property to be of none, doth make the Person of the Father; the very self-same Substance in number with this property to be of the Father, maketh the Person of the Son; the same Substance having added unto it, the property of proceeding from the other two, maketh the Person of the Holy Ghost. So that in every Person, there is implied both the Substance of God, which is one; and also, that property which causeth the same Person really and truly to differ from the other two. Every**foreign Damase. de Orthod. Fide, lib. 9. cap. 6. Person hath his own subsistence, which no other besides hath, although there p. 208be others besides that are of the same Substance. As no man but Peter can be the person which Peter is, yet Paul hath the self-same Nature which Peter hath. Again, Angels have every of them the Nature of pure and Invisible Spirits, but every Angel, is not that Angel which appeared in a Dream to Ioseph. Now when God became Man, lest we should err in applying this to the Person of the Father, or of the Spirit, St. Peters confession unto Christ was,Matth. 16. 16.Matt 16:16 Thou art the Son of the Living God; and St. Iohns Exposition thereof was made plain,Joh. 1. 14. Ignat. … Epist. ad Magnes.John 1:14 That it is the Word which was made Flesh. aaforeignThe Father, and the Holy Ghost (saith Damascen) have no Communion with the Incarnation of the Word, otherwise then onelyonly by approbation and assent. Notwithstanding, for as much as the Word and Deity are one Subject, we must beware we exclude not the Nature of God from Incarnation, and so make the Son of God incarnate, not to be very God. For undoubtedly, bbforeign Damase.even the Nature of God it self, in the onelyonly Person of the Son, is incarnate, and hath taken to it self Flesh. Wherefore, Incarnation may neither be granted to any Person, but onelyonly One, nor yet denied to that Nature which is common unto all Three. Concerning the cause of which incomprehenble Mystery, for as much as it seemeth a thing unconsonant, That the World should honor any other as the Saviour, but him whom it honoreth as the Creator of the World, and in the Wisdom of God, it hath not been thought convenient to admit any way of saving man, but by man himself, though nothing should be spoken of the Love and Mercy of God towards Man; which this way are become such a Spectacle, as neither Men nor Angels can behold without a kinde of Heavenly astonishment, we may hereby perceive there is cause sufficient, why Divine Nature should assume Humane, that socc… Cor. 5. 19 God might be in Christ,In il… Divinitus est Unigenici facta particeps mortalintis nostrae, … & ora participes eius immorialitatis essemus. Aug. epist. 37. reconciling to himself the World. And if some cause be likewise required, why rather to this end and purpose the Son, then either the Father, or the Holy Ghost, should be made man, Could we which are born the children of wrath, be adopted the Sons of God, through Grace, any other then by the Natural Son of God, being Mediator between God and us? ItddHeb. 2. 10.Heb 2:10 became therefore him, by whom all things are to be the Way of Salvation to all, that the Institution and Restitution of the World might be both wrought by one hand. The Worlds Salvation was without the Incarnation of the Son of God, a thing impossible; not simply impossible, but impossible, it being presupposed, That the Will of God, was no otherwise to have it saved, then by the Death of his own Son. Wherefore taking to himself our Flesh, and by his Incarnation, making it his own Flesh, he had now of his own, although from us, what to offer unto God for us. And as Christ took Manhood, that by it he might be capable of death, whereunto he humbled himself; so because Manhood is the proper subject of compassion and feeling pity, which maketh the Scepter of Christs Regency even in the Kingdom of Heaven be amiable; he which without our Nature could not on Earth suffer for the sins of the World,Heb. 4. 15.Heb 4:15 doth now also by means thereof, both make intercession to God for sinners, and exercise domnion over all men with a true, a natural, and a sensible touch of Mercy.

The Misinterpretations which Heresie hath made of the manner, l…w God an… Man are United in one Christ.52. It is not in mans ability, either to express perfectly, or conceive the manner how this was brought to pass. But the strength of our Faith is tried by those things wherein our wits and capacities are not strong. Howbeit, because this Divine Mystery is more true then plain, divers having framed the same to their own conceits and fancies, are found in their Expositions thereof more plain then true: In so much, that by the space of Five hundred years after Christ, the Church was almost troubled with nothing else, saving onelyonly with care and travel to preserve this Article from the sinister construction of Hereticks. Whose first mists when the light of the Nicene Council had dispelled,An. Dom. 32…. it was not long ere Macedonius transfered unto Gods most holy Spirit the same blasphemy, wherewith Arius had already dishonored his co-eternally begotten Son;foreign …ui…. not long ere Apollinarius began to pare away from Christs Humanity. In refutation of which impieties, when the Fathers of the Church, Athanasius, Basil, and the two Gregories, had by their painful travels, sufficiently cleared the truth, no less for the Deity of the Holy Ghost, then for the compleat Humanity of Christ, there followed hereupon a final conclusion, whereby those Controversies, as also the rest which Paul…n Samosatenus, Sabellius, Phatinus, A…tius, Ennomius, together with the whole swarm of pestilent Demi-Arians, had from time to time stirred up since the Council of Nice, were both privately, first p. 209at Rome in a smaller Synod, and then at Constantinople in a general famous Assembly brought to a peaceable and quiet end,An. D…m. 381. Sevenscore Bishops and ten agreeing in that Confession, which by them set down, remaineth at this present hour, a part of our Church Liturgy, a Memorial of their Fidelity and Zeal, a soveraign preservative of Gods people from the venemous infection of Heresie. Thus in Christ the verity of God, and the compleat substance of man, were with full agreement established throughout the World, till such time as the Heresie of Nesterius broached it self,foreign Cyril. Epist ad …u…g. … at Le…. de Sect. Dividing Christ into two Persons, the Son of God, and the Son of Man, the one a Person begotten of God before all Worlds, the other also a Person born of the Virgin Mary, and in special favor chosen to be made intire to the Son of God above all men, so that whosoever will honor God, must together honor Christ, with whose Person God hath vouchsafed to joyn himself in so high a degree of gracious respect and favor. But that the self-same Person, which verily is Man, should properly be God also, and that by reason not of two Persons linked in Amity, but of two Natures, Humane and Divine, conjoyned in one and the same Person, the God of Glory may be said as well to have suffered death, as to have raised the dead from their Graves; the Son of Man as well to have made, as to have redeemed the World, Nestorius in no case would admit. That which deceived him, was want of heed to the first beginning of that admirable combination of God with Man. The Word (saith St. Iohn) was made flesh, and dweltaaJohn 1. 16.John 1:16 in us. The Evangelist useth the plural number, Men for Manhood, us for the nature whereof we consist, even as the Apostle denying the Assumption of Angelical Nature, saith likewise in the plural number, he took notbbHeb 2 16.Heb 2:16 Angels, but the Seed of Abraham. It pleased not the Word or Wisdom of God, to take to it self some one Person amongst men, for then should that one have been advanced which was assumed, and no more; but Wisdom, to the end, she might save many, built her House of that Nature which is common unto all, she made not this or that Man her Habitation, but dwelt in us. The Seeds of Herbs and Plants at the first, are not in act, but in possibility, that which they afterwards grow to be. If the Son of God had taken to himself a Man now made, and already perfected, it would of necessity follow, that there are in Christ two Persons, the one assuming, and the other assumed, whereas the Son of God did not assume a mans person into his own, but a mans nature to his own Person, and therefore took Semen, the Seed of Abraham, the very first original Element of our Nature,11foreign. The…d. Dial. before it was come to have any Personal Humane subsistence. The Flesh and the Conjunction of the Flesh with God, began both at one instant; his making, and taking to himself our flesh, was but one act,22foreign. so that in Christ… there is no Personal subsistence but one, and that from everlasting. By taking onelyonly the nature of man, he still continueth one Person, and changeth but the manner of his subsisting, which was before in the meer glory of the Son of God, and is now in the habit of our flesh. For as much therefore as Christ hath no personal subsistence but one, whereby we acknowledge him to have been eternally the Son of God, we must of necessity apply to the Person of the Son of God, even that which is spoken of Christ, according to his Humane nature. For example, according to the flesh, he was born of the Virgin Mary, baptized of Iohn in the River Iordan, by Pilate adjudged to die, and executed by the Jews. We cannot say properly, that the Virgin bore, or Iohn did baptize, or Pilate condemn, or the Jews crucifie the Nature of Man, because these all are Personal Attributes; his Person is the subject which receiveth them, his Nature that which maketh his Person capable or apt to receive. If we should say, that the Person of a Man in our Saviour Christ was the subject of these things, this were plainly to intrap our selves in the very snare of the Nestorians Heresie, between whom, and the Church of God, there was no difference, saving onelyonly, that Nestorius imagined in Christ, as well a Personal Humane subsistence, as a Divine; the Church acknowledging a substance, both Divine and Humane, but no other Personal subsistence then Divine, because the Son of God took not to himself a mans person, but the nature onelyonly of a man. Christ is a Person both Divine and Humane, howbeit not therefore two persons in one; neither both these in one sense, but a Person Divine, because he is personally the Son of God; Humane, because he hath really the nature of the Children of Men. In Christ therefore God and Man,Pasch lib. de Spir. Sanct. There is (saith Paschasius) a twofold substance, p. 210not a twofold Person, because one Person distinguisheth another, whereas one nature cannot in another become extinct. For the Personal Being, which the Son of God already had, suffered not the Substance to be Personal which he took, although together with the Nature which he had, the Nature also which he took, continueth. Whereupon it followeth against Nestorius, That no Person was born of the Virgin but the Son of God, no Person but the Son of God baptized, the Son of God condemned, the Son of God and no other Person crucified; which one onelyonly point of Christian Belief, The infinite north of the Son of God, is the very ground of all things believed concerning Life and Salvation, by that which Christ either did or suffered as Man in our behalf. But for as much as St. Cyril, the chiefest of those Two hundred Bishops assembled in the Council of Ephesus, An. Dom. 430.where the Heresie of Nestorius was condemned, had in his Writings against the Arians avouched, That the Word or Wisdom of God hath but one Nature which is Eternal, and whereunto he assumed Flesh, (for the Arians were of opinion, That besides Gods own Eternal Wisdom, there is a Wisdom which God created before all things, to the end he might thereby create all things else; and that this Created Wisdom was the Word which took Flesh.) Again, for as much as the same Cyril had given instance in the Body and the Soul of Man, no farther then onelyonly to enforce by example against Nestorius, That a visible, and an invisible, a mortal and an immortal Substance, may united, make one Person; the words of Cyril were in process of time so taken, as though it had been his drift to teach, That even as in us the Body and the Soul, so in Christ, God and Man, make but one Nature. Of which Error,An. Dom. 451. Six hundred and thirty Fathers in the Council of Chalcedon condemned Eutiches. For as Nestorius teaching rightly, That God and Man are distinct Natures, did thereupon mis-infer, That in Christ those Natures can by no conjunction make one Person; so Eutiches, of …ound belief as touching their true Personal Copulation, became unsound, by denying the difference which still continueth between the one and the other Nature. We must therefore keep warily a middle course, shunning both that distraction of Persons, wherein Nestorius went awry; and also this latter confusion of Natures, which deceived Eutiches. foreign. Theodor. Di…l. foreign.These Natures from the moment of their first combination, have been and are for ever inseparable. For even when his Soul forsook the Tabernacle of his Body, his Deity forsook neither Body nor Soul. … it had, then could we not truly hold, either that the Person of Christ was buried, or that the Person of Christ did raise up it self from the dead. For the Body separated from the Word, can in no true sense be termed the Person of Christ; nor is it true, to say, That the Son of God in raising up that Body, did raise up himself, if the Body were not both with him, and of him, even during the time it lay in the Sepulchre. The like is also to be said of the Soul, otherwise we are plainly and inevitably Nestorians. The very Person of Christ therefore, for ever one and the self-same, was onelyonly, touching Bodily Substance, concluded within the Grave, his Soul onelyonly from thence severed; but by Personal Union, his Deity still inseparably joyned with both.

That by the Union of the one, with the …her Nature in Christ, there groweth neither gain nor loss of Essential Properties to either.53. The sequel of which Conjunction of Natures in the Person of Christ, is no abolishment of Natural Properties appertaining to either Substance, no transition or transmigration thereof, out of one substance into another: Finally, no such mutual infusion, as really causeth the same Natural Operations or Properties to be made common unto both Substances; but whatsoever is natural to Deity, the same remaineth in Christ uncommunicated unto his Manhood, and whatsoever natural to Manhood, his Deity thereof is uncapable. The true Properties and Operations of his Deity, are, To know that which is not possible for Created Natures to comprehend; to be simply the highest cause of all things, the Well-spring of Immortality and Life; to have neither end nor beginning of days; to be every where present, and inclosed no where; to be subject to no alteration nor passion; to produce of it self those effects, which cannot proceed but from infinite Majesty and Power. The true Properties and Operation of his Manhood, are such as Irenaus reckoneth up,foreign. …er. lib. 3. Advers. Haeres. If Christ (saith he) had not taken flesh from the very Earth, he would not have coveted those earthly nourishments, wherewith bodies which be taken from thence, are fed. This was the Nature which felt hunger after long fasting, was desirous of rest after travel, testified compassion and love by tears, groaned in heaviness, and with extremity of grief, p. 211even melted away it self into bloody sweats. To Christ we ascribe,Christ did all these foreign Greg. Nazlant. Orat. a de…tilo. foreign. both working of Wonders, and suffering of Pains; we use concerning him, speeches as well of Humility, as of Divine Glory; but the one we apply unto that Nature which he took of the Virgin Mary, the other to that which was in the beginning. We may not therefore imagine, that the properties of the weaker Nature, have vanished with the presence of the more glorious, and have been therein swallowed up as in a Gulf. We dare not in this point give ear to them, who over-boldly affirm,**Greg. Esse. Epist. 21. Thess. Ibid. Alexandr. That the Nature which Christ took weak and feeble from us, by being mingled with Deity, became the same which Deity is; that the Assumption of our Substance unto his, was like the blending of a drop of Vinegar with the huge Ocean, wherein although it continue still, yet not with those properties which severed it hath; because sithence the instant of their conjunction, all distinction and difference of the one from the other, is extinct; and whatsoever we can now conceive of the Son of God, is nothing else but meer Deity: Which words are so plain and direct for Eutiches, that I stand in doubt, they are not his whose name they carry. Sure I am, they are far from truth, and must of necessity give place to the better advised sentences of other men.Milar. de Trin. lib. 9. He which in himself was appointed (saith Hilary) a Mediator to save his Church, and for performance of that Mystery of Mediation between God and Man, is become God and Man, doth now being but one, consist of both those Natures united, neither hath he, through the Union of both, incurred the damage or loss of either, lest by being born a Man, we should think he hath given over to be God; or that, because he continued God, therefore he cannot be Man also; whereas the true belief which maketh a man happy, proclaimeth joyntly God and Man, confesseth the Word and Flesh together. Cyril more plainly,Cypr. Epist. ad …est. His two Natures have knit themselves the one to the other, and are in that nearness, as uncapable of confusion, as of distraction. Their coherence hath not taken away the difference between them, Flesh is not become God, but doth still continue Flesh, although it be now the Flesh of God. Tea, Salva propriera…e …ns…ue naturae, susceptra est a Majestate humilitas, a briure infirmitas, ab eccernitare mortalitas, Leo Epist. …t Flav.of each Substance (saith Leo) the Properties are all preserved and kept safe. These two Natures are as causes and original Grounds of all things which Christ hath done. Wherefore some things he doth as God, because his Deity alone is the Well-spring from which they flow; some things as Man, because they issue from his meer Humane nature; some things joyntly as both God and Man, because both Natures concur as Principles thereunto. For albeit, the Properties of each Nature do cleave onelyonly to that Nature whereof they are Properties; and therefore Christ cannot naturally be as God, the same which he naturally is as Man, yet both Natures may very well concur unto one effect, and Christ in that respect be truly said to work, both as God and as Man, one and the self-same thing. Let us therefore set it down for a rule or principle so necessary, as nothing more, to the plain deciding of all doubts and questions about the Union of Natures in Christ, that of both Natures there is a Co-operation often, an Association always, but never any Mutual Participation, whereby the Properties of the one are infused into the other. Which rule must serve for the better understanding of that which**foreign. Damasc. de Orrbed. … lib. 3. cap 4. Verem est riaarum in Christu naturarum alteram sua… alteri proprietates impartire, enuncian so videlicer. Idque non in abstract sed in concreto soluta, divinas liembat non humanitati, humanas non de…a… sed Deo tribul. Cujus haec est ratio, q…, cum supp…ss…um praeticationis sit cjasmodi ut utramque naturam in se continear, sive ab una sive ab altero denomineretur nihil refere. Damascene hath touching cross and circulatory speeches, wherein there are attributed to God such things as belong to Manhood, and to Man such as properly concern the Deity of Christ Jesus, the cause whereof is the Association of Natures in one Subject. A kinde of Mutual Commutation there is, whereby those concrete Names, God and Man, when we speak of Christ, do take interchangeably one anothers room; so that for truth of speech, it skilleth not whether we say, That the Son of God hath created the World, and the Son of Man by his Death hath saved it; or else, That the Son of Man did create, and the Son of God die to save the World. Howbeit, as oft as we attribute to God what the Manhood of Christ claimeth, or to Man what his Deity hath right unto, we understand by the Name of God, and the Name of Man, neither the one nor the other Nature, but the whole Person of Christ, in whom both Natures are When the Apostle saith of the Jews, that they crucified the Lord of Glory, and when the Son of Man, being on Earth, affirmeth, That the Son of Man was in Heaven at the same instant; there is in these two speeches that Mutual Circulation beforementioned. p. 212In the one,1 Cor. 2. 8.1 Cor 2:8 there is attributed to God, or the Lord of Glory, Death, whereof Divine Nature is not capable;John 3. 13.John 3:13 in the other Ubiquity unto Man, which Humane Nature admitteth not. Therefore by the Lord of Glory, we must needs understand the whole Person of Christ, who being Lord of Glory, was indeed crucified, but not in that nature, for which he is termed the Lord of Glory. In like manner, by the Son of Man, the whole Person of Christ must necessarily be meant, who being Man upon Earth, filled Heaven with his glorious presence, but not according to that nature, for which the title of man is given him. Without this Caution, the Fathers whose belief was sincere, and their meaning most sound, shall seem in their Writings, one to deny what another constantly doth affirm. Theodoret disputeth with great earnestness, that God cannot be said to suffer.foreign. Greg. Wyss. de Secta…or. Apollinar. Epist.….….Flav. But he thereby meaneth Christs Divine Nature against Apollinarius, which held even Deity it self possible. Cyril on the other side against Nestorius, as much contendeth, That whosoever will deny very God to have suffered death, doth forsake the Faith. Which notwithstanding to hold, were Heresie, if the Name of God in this Assertion did not import, as it doth, the Person of Christ, who being verily God, suffered death, but in the Flesh, and not in that substance for which the Name of God is given him.

What Christ hath obtained according to the Flesh… by the …ion of his Flesh with D…ry.54. If then both Natures do remain with their properties in Christ thus distinct, as hath been shewed, we are for our better understanding, what either Nature receiveth from other, to note, That Christ is by three degrees a Receiver: First, In that he is the Son of God: Secondly, In that his Humane nature hath had the honor of Union with Deity bestowed upon it: Thirdly, In that by means thereof sundry eminent Graces have flowed as effects from Deity into that Nature which is coupled with it. On Christ therefore, is bestowed the Gift of Eternal Generation, the Gift of Union, and the Gift of Unction. By the Gift of Eternal Generation, Christ hath received of the Father one, and in number theaaNativi…s Dei non potest non cam ex qua prosecta est tenere naturam. Neque enim aliud quà… Deus su … qui non assunde quàm ex Deo Deos subsistir. Milar. de Trin. lib. 5. Cum sit gloria, sem…inernitate, virtute, regno, potesta…e hoc quod Pa…er est, omnia tamen haec non sine auct…ire …out pave…, s…u…ex po…e an quare silius sine iuitio & aequalis habet, …. haber. …. in Symb Apost cap. …ilium aliunde non de substantis Patris omnem à pa…re consecatum porestatem. T…rtul. contra Prax. self-same substance, which the Father hath of himself, unreceived from any other. For every bbEphes. 1. 15. foreign. quicquid alteri quovis. m…do dat esse. 6. Jam. 1. 17. Pater luminum foreign. Pachym. in Dionys. de Coel. Hierar. cap. 1. Pater est principium totias divinitatis, quis ipse à nullo est. Nos enim habet de quo procedat, fest ab eo &. Filius est genitus & Spicius sanctus procedit. Aug. de Trinit. lib. 4. cap. 80. Hinc Christus …clea…ls loco nomen ubique patris usurpit, quis pates nimirum est foreign.Eph 1:15Jas 1:17beginning is a Father unto that which cometh of it, and every off-spring is a Son unto that out of which it groweth. Seeing therefore the Father alone is originally that Deity which Christ ddPares …o…a substantia est, filius vero derivatio totius & propagatio. Tertul. contra Prix.originally is not (for Christ is GodeeQuod entra U…s est. ex Deo es…. Hilar. de Trin. lib. 5. Nihil nisi narum habet filius. Hilar. lib. 4., by being of God, Lightffforeign Heb. 1. 3. foreign. sap. 9. 28. 27.Heb 1:3, by issuing out of Light.) it followeth hereupon. That whatsoever Christ hath ggNihil in se diversum ac dissimile habene natus & generans. Hilar. de Synod. Advers. Aria. In Trivliae alium atque alias, non aliud arque ali…. Vincem. Lyr. cap. 19.common unto him with his Heavenly Father, the same of necessity must be given him, but naturally andhhUbi author aeternus est ibi & nativitatis aeternitas est: Quia sicut …ivitas ab authore est, ita … ab aeterno authore aeterna nativitas est. Hilar. de Trin. lib. 32. Sicut naturam praestat fillo fine initio Graetatio: I… Spiritus sancti praestat essentiam sine initio Processio. Aug. de Trini. lib. 5. cap. 15. eternally given; not bestowed by way of benevolence and favor, as the other gifts both are. And therefore iiforeign. Theod. sol. 49. &ex Greg Nazian. Orat. 2. de Fil. ibid. 44.where the Fathers give it out for a rule, That whatsoever Christ is said in Scripture to have received, the same we ought to apply onelyonly to the Manhood of Christ: Their Assertion is true of all things which Christ hath received by Grace; but to that which he hath received of the Father, by Eternal Nativity or Birth, it reacheth not. Touching Union of Deity with Manhood, it is by Grace, because there can be no greater Grace shewed towards Man, then that God should vouchsafe to unite to Mans nature, the Person of his onelyonly begotten Son. Because the FatherkkJohn 3. 35.John 3:35 loveth the Son as Man, he hath by Uniting Deity with Manhood, given all things into his hands. It hath llEphes. 1 5.Eph 1:5pleased the Father, that in him all Fulness should dwell. The name which he hath above all names is mmPhil. 2. 9.Phil 2:9given him. As the Father hath life in himself, the Son in himself hath life also by the nnJohn 5. 25.John 5:25gift of the Father. The gift whereby God hath made Christ a Fountain of Life, is, That oo1 Joh 5 20. Hic est verus Deus. & with ….1 John 5:20conjunction of the Nature of God, with the Nature of Man, in the Person of Christ, ppJohn 4. 10.John 4:10which gift (saith Christ to the Woman of Samaria) if thou didst know, and in that respect understand, who it is which p. 213asketh water of thee, thou wouldst ask of him, that he might give thee Living Water. The Union therefore of the Flesh with Deity, is to that Flesh a gift of Principal Grace and Favor. For by vertue of this Grace, Man is really made God, a Creature is exalted above the dignity of all Creatures, and hath all Creatures else under it. This admirable Union of God with Man, can inforce in that higher Nature no alteration,foreign. Theod. Di…l. foreign Periculum status sui Deo nulium est. Tertul. de Car. Chr. Majestati V… Dei corporate No…irus …l…l con…l…, nihil abstuit, Leo de Nativit. Ser. 8. foreign. Thesphil. In sormam servi transisse non est natura… perdib…isse Dei. H…la…. de Trin. lib. 12. because unto God there is nothing more natural, then not to be subject to any change. Neither is it a thing impossible, That the Word being made Flesh, should be that which it was not before, as touching the manner of subsistence, and yet continue in all Qualities or Properties of Nature the same it was, because the Incarnation of the Son of God consisteth meerly in the Union of Natures, which Union doth adde Perfection to the Weaker, to the Nobler no alteration at all. If therefore it be demanded what the Person of the Son of God hath attained by assuming Manhood; surely, the whole sum of all, is this, to be as we are, truly, really, and naturally Man, by means whereof he is made capable of meaner offices, then otherwise his Person could have admitted, the onelyonly gain he thereby purchased for himself, was to be capable of loss and detriment for the good of others. But may it rightly be said concerning the Incarnation of Jesus Christ, That as our Nature hath in no respect changed his, so from his to ours, as little alteration hath ensued? The very cause of his taking upon him our Nature, was to change it, to better the Quality, and to advance the condition thereof, although in no sort to abolish the Substance which he took; nor to infuse into it the Natural forces and Properties of his Deity. As therefore we have shewed, how the Son of God by his Incarnation hath changed the manner of that Personal subsistence, which before was solitary, and is now in the Association of Flesh, no alteration thereby accruing to the Nature of God; so neither are the Properties of Mans nature, in the Person of Christ, by force and vertue of the same Conjunction so much altered, as not to stay within those limits which our Substance is bordered withal; nor the state and quality of our Substance so unaltered, but that there are in it many glorious effects proceeding from so near Copulation with Deity. God from us can receive nothing, we by him have obtained much. For albeit, the Natural Properties of Deity be not communicable to Mans nature, the Supernatural Gifts, Graces, and Effects thereof, are. The honor which our Flesh hath by being the Flesh of the Son of God, is in many respects great. If we respect but that which is common unto us with him, the Glory provided for him and his in the Kingdom of Heaven, his Right and Title thereunto, even in that he is Man, differeth from other mens, because he is that Man of whom God is himself a part. We have right to the same Inheritance with Christ, but not the same right which he hath; his being such as we cannot reach, and ours such as he cannot stoop unto. Furthermore, to be the Way, the Truth, and the Life; to be the Wisdom, Righteousness, Sanctification, Resurrection; to be the Peace of the whole World, the Hope of the Righteous, the Heir of all things; to be that Supream Head whereunto all Power, both in Heaven and in Earth is given: These are not Honors common unto Christ, with other Men; they are Titles above the dignity and worth of any which were but a meer Man, yet true of Christ, even in that he is Man, but Man with whom Deity is personally joyned, and unto whom it hath added those excellencies which makes him more then worthy thereof. Finally, Sith God hath deified our Nature, though not by turning it into himself, yet by making it his own inseparable Habitation, we cannot now conceive, how God should without Man, either aaforeign Theod.exercise Divine Power, or receive the glory of Divine Praise. For Man is inbbforeignGreg…. Nyss. apud Th…od foreign Chrys. in Pi…l. 41. both an Associate of Deity. But to come to the Grace of Unction: Did the parts of our Nature, the Soul and Body of Christ receive by the influence of Deity, wherewith they were matcht, no ability of Operations, no Vertue, or quality above Nature? Surely, as the Sword which is made fiery, doth not onelyonly cut by reason of the sharpness which simply it hath, but also burn by means of that heat which it hath from fire; so, there is no doubt, but the Deity of Christ hath enabled that Nature which it took of Man, to do more then Man in this World hath power to comprehend; p. 214for as much as (the bare Essential Properties of Deity excepted) he hath imparted unto it all things, he hath replenished it with all such Perfections, as the same is any way apt to receive, at the least, according to the exigence of that oeconomy or service; for which, it pleased him in Love and Mercy to be made Man.Luk. 2.47.Luke 2:47 For, as the Parts, Degrees, and Offices of that Mystical Administration did require, which he voluntarily undertook, the Beams of Deity did in operation always accordingly, either restrain or enlarge themselves.foreign Theod. & tren. lib. 3. Advers. Haeres. Matth. 27. 46.Matt 27:46 From hence we may somewhat conjecture, how the Powers of that Soul are illuminated, which being so inward unto God, cannot chuse but be privy unto all things which God worketh, and must therefore of necessity be endued with knowledge, so far forth aaCol 2. 3.Col 2:3Universal; though not with infinite knowledge, peculiar to Deity itself. The Soul of Christ that saw, in this life, the Face of God, was here, through so visible presence of Deity, filled with all manner bbIsai. 11. 2.Isa 11:2of Graces and Vertues in that unmatchable degree of Perfection; for which, of him we read it written, That God with the Oyl of Gladness, anointed ccIsai. 61. 1. Luk 4 18. Acts 4. 27.Isa 61:1Luke 4:18Acts 4:27him ddHeb. 1. ….Heb 1above his ee2 Cor. 1. 21. 1 Joh. 2. 20, 27.2 Cor 1:211 John 2:201 John 2:27fellows. And as God hath in Christ, unspeakably glorified the Nobler, so likewise the meaner part of our Nature, the very Bodily Substance of Man. Where also that must again be remembred, which we noted before, concerning the degrees of the influence of Deity proportionable unto his own purposes, intents, and counsels. For in this respect his Body, which by Natural condition was corruptible, wanted the gift of Everlasting immunity from Death, Passion, and Dissolution, till God which gave it to be slain for sin, had for Righteousness sake restored it to life, with certainty of endless continuance. Yea, in this respect, the very glorified Body of Christ, retained in it the ffJohn 20. 27.John 20:27skars and marks of former mortality. But shall we say, that in Heaven his glorious Body, by vertue of the same cause, hath now power to present it self in all places, and to be every where at once present? We nothing doubt, but God hath many ways above the reach of our capacities, exalted that Body which it hath pleased him to make his own, that Body wherewith he hath saved the World, that Body which hath been, and is the Root of Eternal Life; the Instrument wherewith Deity worketh, the Sacrifice which taketh away sin, the Price which hath ransomed Souls from Death, the Leader of the whole Army of Bodies that shall rise again. For though it had a beginning from us, yet God hath given it vital efficacy, Heaven hath endowed it with celestial power, that vertue it hath from above, in regard whereof, all the Angels of Heaven adore it. Notwithstanding,foreign Theod. fol. 81. a Body still it continueth, a Body consubstantial with our Bodies, a Body of the same, both Nature and Measure which it had on Earth. To gather therefore into one sum, all that hitherto hath been spoken, touching this point, there are but four things which concur to make compleat the whole state of our Lord Jesus Christ; his Deity, his Manhood, the Conjunction of both, and the distinction of the one from the other, being joyned in one. Four principal Heresies there are which have in those things withstood the truth. Arians, by bending themselves against the Deity of Christ; Apollinarians, by maiming and misinterpreting that which belongeth to his Humane Nature; Nestorians, by renting Christ asunder, and dividing him into two persons; the followers of Eutiches, by confounding in his Person, those Natures which they should distinguish. Against these there have been four most famous Ancient. General Councils; the Council of Nice, to define against Arians, against Apollinarians, the Council of Constantinople; the Council of Ephesus against Nestorians; against Eutichians, the Calcedon Council. In four words, foreign, truly, perfectly, indivisibly, distinctly: The first, applied to his being God; and the second, to his being Man; the third, to his being of both One; and the fourth, to his still continuing in that One both. We may fully by way of Abridgment, comprize whatsoever Antiquity hath at large handled, either in Declaration of Christian Belief, or in Refutation of the soresaid Heresies. Within the compass of which four heads, I may truly affirm, That all Heresies which touch but the Person of Jesus Christ, (whether they have risen in these latter days, or in any age heretofore,) may be with great facility brought to confine themselves. We conclude therefore, That to save the World, it was of necessity the Son of God should be thus incarnate, and that God should so be in Christ, as hath been declared.

p. 21555. Having thus far proceeded in speech concerning the Person of Jesus Christ,Of the Perso… Presence of Christ every where, and in what sense it may be granted, be is crazy where present sce…nling to the …. his two Natures, their Conjunction, that which he either is, or doth in respect of both, and that which the one receiveth from the other; sith God in Christ is generally the Medicine which doth cure the World, and Christ in as is that Receipt of the same Medicine, whereby we are every one particularly cured: In as much as Christs Incarnation and Passion, can be available to no mans good, which is not made partaker of Christ, neither can we participate him without his Presence; we are briefly to consider how Christ is present, to the end, it may thereby better appear, how we are made partakers of Christ, both otherwise, and in the Sacraments themselves. All things are in such sort divided, into Finite and Infinite, that no one Substance, Nature, or Quality, can be possibly capable of both. The World and all things in the World, are stinted; all effects that proceed from them; all the powers and abilities whereby they work; whatsoever they do, whatsoever they may, and whatsoever they are, is limited. Which limitation of each Creature, is both the perfection, and also the perservation thereof. Measure, is that which perfecteth all things, because every thing is for some end; neither can that thing be available to any end, which is not proportionable thereunto; and to proportion as well excesses, as defects, are opposite. Again, for as much as nothing doth perish, but onelyonly through excess or defect of that, the due proportioned measure whereof doth give perfection, it followeth, That measure is likewise the preservation of all things. Out of which premises, we may conclude, not onelyonly, that nothing created, can possibly be unlimited, or can receive any such accident, quality, or property, as may really, make it infinite (for then should it cease to be a Creature) but also, that every Creatures limitation is according to his own kinde; and therefore, as oft as we note in them any thing above their kinde, it argueth, That the same is not properly theirs, but groweth in them from a cause more powerful then they are. Such as the Substance of each thing is, such is also the Presence thereof. Impossible it is, that aaPsal. 133. 9. … Jere. 23. 24.Ps 133:9Jer 23:24God should withdraw his Presence from any thing, because the very Substance of God is infinite. He filleth Heaven and Earth; although he take up no room in either, because his Substance is immaterial, pure, and of us in this World so incomprehensible, that albeit bbIdeo Deus ubique esse asi…r, quia, nulli parti irr…m absers est; ideo…ns, quia non parti rerum partem sui piaesenum praebet, & alteri parti alceram partem, sed non inlum Universtati Creaturae, verum etiam e…libet parti ejus colut pariter adest. Aug. Epist. 57.an part of us be ever absent from him, who is present whole unto every particular thing, yet his Presence with us, we no way discern further, then onelyonly that God is present; which partly by Reason, and more perfectly by Faith, we know to be firm and certain. Seeing therefore that Presence every where is the sequel of an infinite and incomprehensible Substance, (for what can be every where, but that which can no where be comprehended?) To enquire, whether Christ be every where, is to enquire of a Natural Property, a Property that cleaveth to the Deity of Christ. Which Deity being common unto him with none, but onelyonly the Father, and the Holy Ghost, it followeth, That nothing of Christ which is limited, that nothing created, that neither the Soul nor the Body of Christ, and consequently, not Christ as Man, or Christ according to his Humane Nature, can possibly be every where present, because those phrases of Limitation and Restraint, do either point out the principal subject whereunto every such attribute adhereth, or else they intimate the radical cause out of which it groweth. For example, when we say, that Christ as Man, or according to his Humane Nature, suffered death; we show what Nature was the proper subject of Mortality: When we say, that as God, or according to his Deity, he conquered Death, we declare his Deity to have been the cause, by force and vertue whereof, lie raised himself from the Grave. But neither is the Manhood of Christ, that subject whereunto Universal Presence agreeth, neither is it the cause original, by force whereof his Person is enabled to be everywhere present. Wherefore Christ is essentially present with all things, in that he is very God, but not present with all things as Man, because Manhood and the parts thereof, can neither be the cause, nor the true subject of such Presence. Notwithstanding, somewhat more plainly to shew a true immediate reason, wherefore the Manhood of Christ, can neither be every where present, nor cause the Person of Christ so to be, we acknowledge that of St. Augustine concerning Christ most true,ccQuod id cero bu… animer, Crea…orest; quoda …hon inen, creatura est. Aug. Epist. 57. Deus qui semper est. & semper erat, sit creatura, Le…. de Nativ. Multi timore screpisant ire Christum esse, Creatam dicere compellanter; nos proclamimus non esse periculum dicere, Christum esse Creaturam. Hier. in Epist. ad Epist. 2. In that he is personally the Word, he created all things; in that he it naturally Man, he himself is created of God; p. 216and it doth not appear, that any one Creature hath Power to be present withall Creatures. Whereupon nevertheless it will not follow, that Christ cannot therefore be thus present, because he is himself a Creature; for as much as onelyonly Infinite Presence, is that which cannot possibly stand with the Essence or Being of any Creature; as for Presence with all things that are, sith the whole Race, Mass, and Body of them is Finite, Christ by being a Creature, is not in that respect excluded from possibility of Presence with them. That which excludeth him therefore, as Man, from so great largeness of Presence, is onelyonly his being Man, a Creature of this particular kinde, whereunto the God of Nature hath set those bounds of restraint and limitation, beyond which, to attribute unto it any thing more then a Creature of that sort can admit, were to give it another Nature, to make it a Creature of some other kinde then in truth it is. Furthermore, if Christ, in that he is Man, be every where present, seeing this cometh not by the Nature of Manhood it self, there is no other way how it should grow, but either by the Grace of Union with Deity, or by the Grace of Unction received from Deity. It hath been already sufficiently proved, that by Force of Union, the Properties of both Natures are imparted to the Person onelyonly, in whom they are, and not what belongeth to the one Nature, really conveyed or translated into the other; it hath been likewise proved, That Natures united in Christ, continue the very same which they are, where they are not united. And concerning the Grace of Unction, wherein are contained the Gifts and Vertues which Christ as Man hath above men, they make him Really and Habitually a Man more excellent then we are, they take not from him the Nature and Substance that we have, they cause not his Soul nor Body to be of another kinde, then ours is. Supernatural endowments, are an advancement, they are no extinguishment of that Nature whereto they are given. The Substance of the Body of Christ hath no Presence, neither can have, but onelyonly Local. It was not therefore every where seen, nor did it every where suffer death, every where it could not be intombed, it is not every where now being exalted into Heaven. There is no proof in the World strong to inforce, that Christ had a true Body, but by the true and natural Properties of his Body. Amongst which Properties, Definite or Local Presence is chief,Tertul. de Cir. Chr. How it is true of Christ (saith Tertullian) that he died, was buried, and rose again, if Christ had not that very flesh, the nature whereof is capable of these things, flesh mingled with blood, supported with bones, woven with sinews, embroidered with veins? If his Majestical Body have now any such new property, by force whereof it may every where really, even in Substance present it self, or may at once be in many places; then hath the Majesty of his estate extinguished the veri…y of his Nature.Aug. Epist. …7. Make thou no doubt or question of it (saith St. Augustine) but that the Man Christ Iesus, is now in that very place from whence he shall come in the same Form and Substance of Flesh, which he carried thither, and from which he hath not taken Nature, but given thereunto Immortality. According to this Form, he spreadeth not out himself into all places: For it behoveth us to take great heed, lest while we go about to maintain the glorious Deity of him, which is Man, we leave him not the true Bodily Substance of a Man. According to St. Augustines opinion therefore, that Majestical Body which we make to be every where present, doth thereby cease to have the Substance of a true Body. To conclude, We hold it in regard of the fore-alleaged proofs, a most infallible truth, That Christ as Man, is not every where present. There are which think it as infallibly true, That Christ is every where present as Man, which peradventure in some sense may be well enough granted. His Humane Substance in it self, is naturally absent from the Earth; his Soul and Body not on Earth, but in Heaven onelyonly: Yet because this Substance is inseparably joyned to that Personal Word, which by his very Divine Essence, is present with all things; the Nature which cannot have in it self Universal Presence, hath it after a sort, by being no where severed from that which every where is present. For in as much as that Infinite Word is not divisible into parts, it could not in part, but must needs be wholly incarnate, and consequently wheresoever the Word is, it hath with it Manhood, else should the Word be in part, or somewhere God onelyonly, and not Man, which is impossible. For the Person of Christ is whole, perfect God, and perfect Man, wheresoever; although the parts of his Manhood, being Finite, and his Deity Infinite, we cannot say, that the whole of Christ is simply every where, as we may say, that his Deity is, and that his Person is by Force of Deity. For, somewhat of the Person of Christ is not every where in that sort, namely, His Manhood; p. 217the onelyonly Conjunction whereof with Deity is extended as far as Deity, the actual position restrained and tied to a certain place; yet presence by way of Conjunction, is in some sort presence. Again, As the Manhood of Christ may after a sort be everywhere said to be present, because that Person is every where present, from whose Divine Substance, Manhood is no where severed: So the same Universality of Presence, may likewise seem in another respect appliable thereunto, namely, by Cooperation with Deity, and that in all things. The Light created of God in the Beginning, did first by it self illuminate the World; but after that the Sun and Moon were created, the World sithence hath by them always enjoyed the same. And that Deity of Christ, which before our Lords Incarnation, wrought all things without man, doth now work nothing wherein the Nature which it hath assumed, is either absent from it, or idle. Christ as Man, hath all Power both in Heaven and Earth given him.Matth. 28. Rom. 14. 8.Matt 28Rom 14:8 He hath as Man, not as God onelyonly, Supream Dominion over quick and dead; for so much his Ascension into Heaven, and his Session at the right Hand of God, do import. The Son of God which did first humble himself, by taking our flesh upon him, descended afterwards much lower, and became according to the Flesh obedient, so far as to suffer Death, even the Death of the Cross for all men, because such was his Fathers Will. The former was an Humiliation of Deity, the later an Humiliation of Manhood;Psal. 2 9. Heb. 2. 9. Revel. 5 12.Ps 2:9Heb 2:9Rev 5:12 for which cause there followed upon the latter an Exaltation of that which was humbled: For with Power he created the World, but restored it by obedience. In which obedience, as according to his Manhood, he had glorified God on Earth; so God hath glorified in Heaven, that Nature which yielded him obedience; and hath given unto Christ, even in that he is Man, such Fulness of Power over the whole World, that he which before fulfilled in the state of Humility and Patience, whatsoever God did require, doth now reign in Glory till the time that all things be restored.Luk. 21.27. Acts 3. 21. Ephes. 4. 9.Luke 21:27Acts 3:21Eph 4:9 He which came down from Heaven, and descended into the lowest parts of the Earth, is ascended far above all Heavens; that fitting at the right Hand of God, he might from thence fill all things with the gracious and happy fruits of his saving Presence. Ascension into Heaven, is a plain local translation of Christ, according to his Manhood, from the lower to the higher parts of the World. Session at the right Hand of God, is the actual exercise of that Regency and Dominion, wherein the Manhood of Christ is joyned, and matched with the Deity of the Son of God. Not that his Manhood was before without the Possession of the same Power, but because the full use thereof was suspended, till that Humility which had been before as a vail to hide and conceal Majesty, were laid aside. After his rising again from the dead,Ephes 1.20.Eph 1:20 then did God set him at his right Hand in Heavenly places, far above all principality and power, and might, and domination, and every name that is named, not in this World onelyonly, but also in that which is to come; and hath put all things under his feet,Psal. 3. 4. Heb. 2. 6.Ps 3:4Heb 2:6 and hath appointed him over all the Head to the Church, which is his Body, the fulness of him that filleth all in all.1 Cor. 25. The Scepter of which Spiritual Regiment over us in this present World is at the length to be yielded up into the hands of the Father which gave it; that is to say, The use and exercise thereof shall cease, there being no longer on Earth any Militant Church to govern. This Government therefore he exerciseth both as God and as Man; as God, by Essential Presence with all things; as Man, by Co-operation with that which essentially is present. Touching the manner how he worketh as Man in all things; the Principal Powers of the Soul of Man, are the Will and Understanding, the one of which two in Christ assenteth unto all things, and from the other nothing which Deity doth work, is hid; so that by knowledge and assent, the Soul of Christ is present with all things which the Deity of Christ worketh. And even the Body of Christ it self, although the definite limitation thereof be most sensible, doth notwithstanding admit in some sort a kinde of infinite and unlimited Presence likewise. For his Body being a part of that Nature, which whole Nature is presently joyned unto Deity; wheresoever Deity is, it followeth, That his Bodily Substance hath every where a Presence of true Conjunction with Deity. And for as much as it is, by vertue of that Conjunction, made the Body of the Son of God, by whom also it was made a Sacrifice for the sins of the whole World, this giveth it a presence of force and efficacy, throughout all Generations of Men. Albeit therefore, nothing be actually infinite in substance, but God onelyonly in that he is God, nevertheless, p. 218as every number is infinite by possibility of addition, and every line by possibility of extension infinite; so there is no stint which can be set to the value or merit of the Sacrificed Body of Christ, it hath no measured certainty of limits, bounds of efficacy unto life it knoweth none, but is also it self infinite in possibility of Application. Which things indifferently every way considered, that gracious promise of our Lord and Saviour Jesus Christ concerning presence with his to the very end of the World, I see no cause but that we may well and safely interpret he doth perform, both as God, by essential presence of Deity, and as Man, in that order, sense, and meaning, which hath been shewed.

The Union or Mutual Participation which is between Christ and the Church of Christ, in this person… World.56. We have hitherto spoken of the Person and of the presence of Christ. Participation is that mutual inward hold which Christ hath of us, and we of him, in such sort that each possesseth other by way of special interest, property, and inherent copulation. For plainer explication whereof, we may from that which hath been before sufficiently proved, assume to our purpose these two Principles, That every original cause imparteth it self unto those things which come of it; and whatsoever taketh Being from any other, the same is after a sort in that which giveth it Being. It followeth hereupon, that the Son of God being Light of Light, must needs be also Light in Light.In the bosome of the Father, Joh. 1. 18. Ecce dica ali um esse Patrem, & alium Filium; non chretone alium, sed … stincti or, Tertul. … Prax. …e in tumetum pluraiem desitur incor…nea generatio, nec in divisionem cadit, ubi qui nascitur nequaquam á generante separa …. …ssin in Symbol.John 1:18 The Persons of the Godhead, by reason of the Unity of their substance, do as necessarily remain one within another, as they are of necessity to be distinguished one from another, because two are the issue of one, and one the Off-spring of the other two; onelyonly of three, one not growing out of any other. And sith they all are but one God in number, one indivisible Essence or Substance, their distinction cannot possibly admit Separation. For how should that subsist solitarily by it self, which hath no substance, but individually the very same, whereby others subsist with it; seeing that the Multiplication of Substances in particular, is necessarily required to make those things subsist apart, which have the self-same General Nature, and the Persons of that Trinity, are not three particular Substances, to whom one General Nature is common, but three that subsist by one substance, which it self is Particular; yet they all three have it, and their several ways of having it, are that which maketh their Personal distinction? The Father therefore is in the Son, and the Son in him; they both in the Spirit, and the Spirit in both them. So that the Fathers first Off-spring which is the Son, remaineth eternally in the Father; the Father eternally also in the Son, no way severed or divided, by reason of the sole and single Unity of their Substance. The Son in the Father, as Light in that Light out of which it floweth without separation; the Father in the Son, as Light in that Light which it causeth, and leaveth not. And because in this respect his eternal Being is of the Father, which eternal Being is his Life, therefore he by the Father liveth. Again, sith all things do accordingly love their Off-spring, as themselves are more or less contained in it, he which is thus the onelyonly begotten, must needs be in this degree the onelyonly Beloved of the Father. He therefore which is in the Father, by eternal Derivation of Being and Life from him, must needs be in him through an eternal Affection of love. His Incarnation causeth him also as man to be now in the Father, and the Father to be in him. For in that he is Man, he receiveth Life from the Father, as from the Fountain of that Ever-living Deity, which in the Person of the Word hath combined it self with Manhood, and doth thereunto impart such life, as to no other Creature besides him is communicated. In which consideration likewise,Luke 3 22. Joh 3. 14.35. & 5 20. & 10. 17 & 14. 31. & 15. 10.Luke 3:22John 3:14John 3:35John 5:20John 10:17John 14:31John 15:10 the love of the Father towards him, is more then it can be towards any other; neither can any attain unto that perfection of love, which he beareth towards his Heavenly Father. Wherefore God is not so in any, nor any so in God as Christ; whether we consider him as the Personal Word of God, or as the Natural Son of Man. All other things that are of God, have God in them, and he them in himself likewise. Yet because their Substance and his wholly differeth, their coherence and communion either with him or amongst themselves, is in no sort like unto that before mentioned. God hath his influence into the very Essence of all things, without which influence of Deity supporting them, their utter annihilation could not chuse but follow. Of him all things have both received their first Being, and their continuance to be that which they are. All things are therefore partakers of God, they are his Off-spring, his influence is in them, and the Personal Wisdom of God is, for that very cause, said p. 219to excel in nimbleness or agility, to pierce into all intellectual, pure, and subtile spirits,Wisd. 7. 29.Wis 7:29 to go through all, and to reach unto every thing which is. Otherwise, how should the same Wisdom be that which supporteth, beareth up, and sustaineth all?Heb. 1.3.Heb 1:3 Whatsoever God doth work, the hands of all three Persons are joyntly and equally in it, according to the order of that connexion, whereby they each depend upon other. And therefore albeit in that respect the Father be first, the Son next, the Spirit last, and consequently nearest unto every effect which groweth from all three; nevertheless, they all being of one Essence, are likewise all of one Efficacy. Dare any man, unless he be ignorant altogether how inseparable the Persons of the Trinity are, perswade himself that every of them may have their sole and several Possessions, or that we being not partakers of all, can have fellowship with any one?John 14. 13.John 14:13 The Father as Goodness, the Son as Wisdom, the Holy Ghost as Power, do all concur in every particular, outwardly issuing from that one onelyonly glorious Deity which they all are. For that which moveth God to work, is Goodness; and that which ordereth his Work, is Wisdom; and that which perfecteth his Work, is Power. All things which God in their times and seasons hath brought forth, were eternally and before all times in God, as a work unbegun is in the Artificer, which afterward bringeth it unto effect. Therefore whatsoever we do behold now in this present World, it was inwrapped within the Bowels of Divine Mercy, written in the Book of Eternal Wisdom, and held in the hands of Omnipotent Power, the first Foundations of the World being as yet unlaid. So that all things which God hath made, are in that respect the Off-spring of God,Acts 19.28, 29. Joh. 1.4. & 1.10. Isai. 40.26.Acts 19:28Acts 19:29John 1:4John 1:10Isa 40:26 they are in him as effects in their highest cause; he likewise actually is in them, the assistance and influence of his Deity is their life. Let hereunto saving efficacy be added, and it bringeth forth a special Off-spring amongst men, containing them to whom God hath himself given the gracious and amiable name of Sons. We are by Nature the Sons of Adam. When God created Adam, he created us; and as many as are descended from Adam, have in themselves the Root, out of which they spring. The Sons of God we neither are all, nor any one of us, otherwise then onelyonly by grace and favor. The Sons of God have Gods own Natural Son, as a second Adam from Heaven,1 Cor. 15.47.1 Cor 15:47 whose Race and Progeny they are by Spiritual and Heavenly Birth. God therefore loving eternally his Son, he must needs eternally in him, have loved and preferred before all others, them which are spiritually sithence descended and sprung out of him.Ephes. 1. 3,4.Eph 1:3Eph 1:4 These were in God as in their Saviour, and not as in their Creator onelyonly. It was the purpose of his saving Goodness, his saving Wisdom, and his saving Power, which inclined it self towards them. They which thus were in God eternally by their intended admission to life, have, by vocation or adoption, God actually now in them, as the Artificer is in the Work, which his hand doth presently frame. Life as all other gifts and benefits, groweth originally from the Father, and cometh not to us but by the Son; nor by the Son to any of us in particular, but through the Spirit.1 Joh. 5. 11. Rom. 8. 10. 3 Cor. 13. 13.1 John 5:11Rom 8:10Rom 8:3 For this cause the Apostle wisheth to the Church of Corinth, The Grace of our Lord Jesus Christ, and the Love of God, and the Fellowship of the Holy Ghost. Which three St. Peter comprehendeth in one, The participation of Divine Nature. 2 Pet. 1. 4.2 Pet 1:4We are therefore in God, through Christ eternally, according to that intent and purpose, whereby we are chosen to be made his in this present World, before the World it self was made: We are in God, through the knowledge which is had of us, and the love which is born towards us from everlasting. But in God we actually are no longer then onelyonly from the time of our actual Adoption into the Body of his true Church, into the Fellowship of his Children. For his Church he knoweth and loveth; so that they which are in the Church, are thereby known to be in him. Our being in Christ by Eternal fore-knowledge saveth us not, without our Actual and Real Adoption into the Fellowship of his Saints in this present World. For in him we actually are by our actual incorporation into that Society which hath him for their Head;Gal. 2.10.Gal 2:10 and doth make together with him one Body, (he and they in that respect having one name) for which cause by vertue of this Mystical Conjunction, we are of him, and in him,1 Cor. 12. 11. Ephes. 5. 30.1 Cor 12:11Eph 5:30 even as though our very flesh and bones should be made continuate with his. We are in Christ, because he knoweth and loveth us,John 15.9. 1 John 5. 12.John 15:91 John 5:12 even as parts of himself. No man actually is in him, but they in whom he actually is. For he p. 220which hath not the Son of God, hath not Life:John 19. 9. 4.John 19:9John 19:4 I am the Vine, and ye are the Branches: He which abideth in me; and I in him, the same bringeth forth much Fruit; but the Branch severed from the Vine, withereth. We are therefore adopted Sons of God to Eternal Life, by Participation of the onelyonly begotten Son of God, whose Life is the Well-spring and cause of ours.John 14. 19. Ephes. 5. 23.John 14:19Eph 5:23 It is too cold an interpretation, whereby some men expound our Being in Christ to import nothing else, but onelyonly, That the self-same Nature which maketh us to be Men, is in him, and maketh him Man as we are. For what man in the World is there, which hath not so far forth communion with Jesus Christ? It is not this that can sustain the weight of such sentences as speak of the Mystery of our Coherence with Jesus Christ. The Church is in Christ,John 14. 30. & 15. 4.John 14:30John 15:4 as Eve was in Adam. Yea, by Grace we are every of us in Christ, and in his Church, and in his Church, as by Nature we were in those our first Parents. God made Eve of the Rib of Adam: And his Church he frameth out of the very Flesh, the very wounded and bleeding side of the Son of Man. His Body crucified and his Blood shed for the Life of the World,1 Cor. 15. 48.1 Cor 15:48 are the true Elements of that Heavenly Being, which maketh us such as himself is of whom we come. For which cause the words of Adam may be fitly the words of Christ concerning his Church, Flesh of my Flesh, and Bone of my Bones; a true Nature extract out of my own Body. So that in him, even according to his Manhood, we, according to our Heavenly Being, are as Branches in that Root out of which they grow. To all things he is Life, and to men Light,John 1. & 6. 57.John 1 as the Son of God; to the Church, both Life and Light Eternal, by being made the Son of Man for us, and by being in us a Saviour, whether we respect him as God, or as Man. Adam is in us as an original cause of our Nature, and of that corruption of Nature which causeth death; Christ as the cause original of Restauration to Life.Heb. 5. 9.Heb 5:9 The person of Adam is not in us, but his nature, and the corruption of his nature derived into all men by Propagation; Christ having Adams nature, as we have, but incorrupt, deriveth not nature but incorruption, and that immediately from his own Person, into all that belong unto him. As therefore we are really partakers of the body of Sin and Death received from Adam; so except we be truly partakers of Christ, and as really possessed of his Spirit,1 Cor 15.4…. 52.1 Cor 15:41 Cor 15:52 all we speak of Eternal Life, is but a dream. That which quickneth us, is the Spirit of the Second Adam, and his Flesh that wherewith he quickneth. That which in him made our Nature uncorrupt, was the Union of his Deity with our Nature. And in that respect the sentence of Death and Condemnation, which onelyonly taketh hold upon sinful flesh, could no way possibly extend unto him. This caused his voluntary death for others to prevail with God, and to have the force of an Expiatory Sacrifice. The Blood of Christ, as the Apostle witnesseth, doth therefore take away sin,Heb. 9. 14.Heb 9:14 because through the Eternal Spirit, he offered himself unto God without spot. That which sanctified our Nature in Christ, that which made it a Sacrifice available to take away sin, is the same which quickneth it, raised it out of the Grave after Death, and exalted it unto Glory. Seeing therefore that Christ is in us as a quickning Spirit, the first degree of Communion with Christ, must needs consist in the Participation of his Spirit,Cypr. de Coena Dom. cap. 6. which Cyprian in that respect well termeth Germanissimam Societatem, the highest and truest Society that can be between man and him, which is both God and Man in one.Cy…in Iiar. lib. 12. cap 13. These things St. Cyril duly considering, reproveth their speeches, which …aught that onelyonly the Deity of Christ, is the Vine whereupon we by Faith do depend as Branches, and that neither his Flesh not our Bodies are comprised in this resemblance. For doth any man doubt, but that even from the Flesh of Christ, our very Bodies do receive that Life which shall make them glorious at the latter day; and for which, they are already accounted parts of his Blessed Body? Our corruptible bodies could never live the life they shall live, were it not that here they are joyned with his Body, which is incorruptible, and that his is in ours as a cause immortality, a cause by removing through the Death and Merit of his own Flesh that which hindered the life of ours. Christ is therefore, both as God and as Man, that true Vine whereof we both spiritually and corporally are Branches. The mixture of his Bodily Substance with ours is a thing which the Ancient FathersaaNostra quippe & Ipsius conjunctio n…c mi…cet person …s nec nai… substance as, sed aff. …us consocist & consoe lerat voluntates. Cypr de Co…. Dam. disclaim. Yet the mixture of his Flesh with ours theybbQuomodo dicunt carnem in corruptionem devenice, & non percipe… c vi…am, qua à corpore Domini & sanguine ali…? Iran. lib. 4. Advers. Haeres. cap. 34. speak of, to p. 221signifie what our very bodies, through Mystical Conjunction, receive from that vital efficacy which we know to be in his; and from bodily mixtures, they borrow divers Similitudes, rather to declare the Truth,Unde cons…erandum est non solum foreign sea conformitate affectionum, Christum in nobis esse; verum enam participatione Naturali (id est, p…ali & vera:) quamadm…dum & quis igne liquefactan cetam a…i cere si…lliter lique…actae i… a miscu…i…u… … num quid ex …tris; suctum videatus; sie communicatione Corporis & Sanguinis Christi ipse in nobis est, & no… in ipso. Cyril. in Io…n. lib. 10. cap. 13. then the manner of coherence between his sacred, and the sanctified Bodies of Saints. Thus much no Christian Man will deny, That when Christ sanctified his own Flesh, giving as God, and taking as Man the Holy Ghost, he did not this for himself onelyonly, but for our sakes, that the Grace of Sanctification and Life, which was first received in him, might pass from him to his whole Race, as Malediction came from Adam unto all mankinde, Howbeit, because the Work of his Spirit to those effects is in us prevented by Sin and Death, possessing us before; it is necessity, that as well our present Sanctification unto newness of life; as the future of Restauration of our Bodies, should presuppose a participation of the Grace, Efficacy, Merit, or Vertue of his Body and Blood; without which Foundation first laid, there is no place for those other operations of the Spirit of Christ to ensue. So that Christ imparteth plainly himself by degrees. I… pleaseth him in Mercy, to account himself incompleat and maimedaaEph. 1. 23. Ecclesi… complementam ejus qui implet omnia in omnibus. foreign.Eph 1:23 without us. But most assured we are, that we all receive of his Fulness, because he is in us as a moving and working Cause; from which, many blessed effects are really found to ensue, and that in sundry, both kindes and degrees, all tending to eternal happiness. It must be confest, that of Christ, working as a Creator, and a Governor of the World by providence, all are partakers; not all partakers of that Grace, whereby he inhabiteth whom he saveth. Again, as he dwelleth not by Grace in all, so neither doth he equally work in all them in whom he dwelleth. bbAug. Ep 55.Whence is it (saith St. Augustine) that some be holier then others are, but because God doth dwell in some more plentifully then in others? And because the Divine Substance of Christ, is equally in all, his Humane Substance equally distant from all, it appeareth, that the participation of Christ, wherein there are many degrees and differences, must needs consist in such effects, as being derived from both Natures of Christ really into us, are made our own; and we by saving them in us, are truly said to have him from whom they come; Christ also more or less, to inhabit and impart himself, as the Graces are fewer or more, greater or smaller, which really flow into us form Christ. Christ is whole with the whole Church, and whole with every part of the Church, as touching his Person which can no way divide it self, or be possest by degrees and portions. But the Participation of Christ importeth, besides the Presence of Christs Person, and besides the Mystical Copulation thereof, with the Parts and Members of his whole Church, a true actual influence of Grace whereby the life which we live according to godliness, is his;Gal. 2. 3…Gal 2:3 and from him we receive those perfections wherein our eternal happiness consisteth. Thus we participate Christ, partly by imputation; as when those things which he did, and suffered for us, are imputed unto us for Righteousness: Partly by habitual and real infusion,Isa. 53 5. Eph. 1.7.Isa 53:5Eph 1:7 as when Grace is inwardly bestowed while we are on Earth, and afterwards more fully, both our Souls and Bodies make like unto his in Glory. The first thing of his so infused into our hearts in this life, is the Spirit of Christ; whereupon, because the rest,Rom. ….9. Gal. 4.6.Gal 4:6 of what kinde soever, do all both necessarily depend and infallibly also easue; therefore the Apostles term it, sometime the Seed of God,1 John 3.9. Eph. 1. 14. Rom. 9.23.1 John 3:9Eph 1:14Rom 9:23 sometime the Pledge of our Heavenly Inheritance, sometime the Hansel or Earnest of that which is to come. From hence it is, that they which belong to the Mystical Body of our Saviour Christ, and be in number as the Stars of Heaven, divided successively, by reason of their mortal condition, into many Generations,1 Cor. 12.29. Eph. 4. 15. Rom. 12. 5. Eph. 4. 29.1 Cor 12:29Eph 4:15Rom 12:5Eph 4:29 are notwithstanding coupled every one to Christ their Head, and all unto every particular person amongst themselves, in as much as the same Spirit, which anointed the Blessed Soul of our Saviour Christ, doth so formalize, unite, and actuate his whole Race, as if both he and they, were so many Limbs compacted into one Body, by being quickned all with one and the same Soul. That wherein we are Partakers of Jesus Christ by Imputation, agreeth equally unto all that have it. For it consisteth in such Acts and Deeds of his, as could not have longer continuance, then while they were in doing, nor at that very time belong unto any other, but to him from whom they come; and therefore how men, either then, or before, or fithence, should be made Partakers of them, there can be no way imagined, but onelyonly by Imputation. Again, a Deed must either not be imputed to any, but rest altogether in him, whose it is; or if at all it be imputed, they which p. 222have it by Imputation, must have it such as it is, whole. So that degrees being neither in the Personal Presence of Christ, nor in the Participation of those effects which are ours by Imputation onelyonly, it resteth, that we wholly apply them to the Participation of Christs infused Grace; although, even in this kinde also, the first beginning of Life, the Seed of God, the First-fruits of Christs Spirit, be without latitude. For we have hereby onelyonly the being of the Sons of God, in which number how far soever one may seem to excel another, yet touching this that all are Sons, they are all equals, some happily better Sons then the rest are, but none any more a Son then another. Thus therefore we see, how the Father is in the Son, and the Son in the Father; how they both are in all things, and all things in them; what Communion Christ hath with his Church, how his Church and every Member thereof, is in him by original derivation, and he personally in them, by way of Mystical Association, wrought through the Gift of the Holy Ghost, which they that are his, receive from him, and together with the same, what benefit soever the vital force of his Body and Blood may yield; yea, by steps and degrees they receive the compleat measure of all such Divine Grace as doth sanctifie and save throughout, till the day of their Final Exaltation to a state of Fellowship in glory with him, whose partakers they are now in those things that tend to glory. As for any mixture of the Substance of his Flesh with ours, the Participation which we have of Christ includeth no such kinde of gross surmise.

The necessity of Sacraments unto the Participatien of Christ.57. It greatly offendeth, that some, when they labor to shew the use of the holy Sacraments, assign unto them no end but onelyonly to teach the minde, by other seases, that which the Word doth teach by Hearing. Whereupon how easily neglect and careless regard of so Heavenly Mysteries may follow, we see in part by some experience had of those Men, with whom that opinion is most strong. For where the Word of God may be heard, which teacheth with much more Expedition, and more full Explications, any thing we have to learn; if all the benefit we reap by Sacraments be instruction, they which at all times have opportunity of using the better mean to that purpose, will surely hold the worse in less estimation. And unto Infants which are not capable of instruction, who would not think it a meer superfluity, that any Sacrament is administred, if to administer the Sacraments, be but to teach receivers what God doth for them? There is of Sacraments therefore, undoubtedly, some other more excellent and Heavenly use. Sacraments, by reason of their mixt Nature, are more diversly interpreted and disputed of, then any other part of Religion besides; for that in so great store of Properties belonging to the self-same thing, as every Mans wit hath taken hold of some especial consideration above the rest, so they have accordingly seemed one to cross another, as touching their several opinions about the necessity of Sacraments; whereas in truth their disagreement is not great. For, let respect be had to the duty which every Communicant doth undertake, and we may well determine concerning the use of Sacraments, that they serve as Bonds of Obedience to God, strict Obligations to the mutual exercise of Christian Charity, Provocations to Godliness, Preservations from Sin, Memorials of the Principal benefits of Christ; respect the time of their institution, and it thereby appeareth, that God hath annexed them for ever unto the New Testament, as other Rites were before with the Old; regard the weakness which is in us, and they are warrants for the more security of our belief: Compare the receivers of then with such as receive them not, and Sacraments are marks of distinction to separate Gods own from strangers; so that in all these respects, they are sound to be most necessary. But their chiefest force and vertue, consisteth not herein so much as in that they are Heavenly Ceremonies, which God hath sanctified and ordained to be administred in his Church: First, As marks whereby to know when God doth impart the vital or saving Grace of Christ unto all that are capable thereof; and secondly, as Means conditional, which God requireth in them, unto whom he imparteth Grace. For, sith God in himself is invisible, and cannot by us be discerned working; therefore when it seemeth good in the eyes of his Heavenly Wisdom, that men for some special intent and purpose, should take notice of his glorious Presence, he giveth them some plain and sensible token whereby to know what they cannot see. For Moses to see God and live,Exod 3. ….Exod 3 was impossible; yet Moses by fire, knew where the p. 223glory of God extraordinarily was present. The Angel,J…hn 5. 4. by whom God endued the Waters of the Pool, called Bethesda, with Supernatural Vertue to Heal, was not seen of any: yet the time of the Angels presence known by the troubled motions of the Waters themselves.Acts 2. 3.Acts 2:3 The Apostles by Fiery Tongues which they saw, were admonished when the Spirit, which they could not behold, was upon them: In like manner it is with us. Christ and his Spirit with all their blessed Effects, though entring into the Soul of Man, we are not able to apprehend or express how, do notwithstanding give notice of the times, when they use to make their access, because it pleaseth Almighty God to communicate by sensible means those Blessings which are incomprehensible. Seeing therefore, that Grace is a consequent of Sacraments, a thing which accompanieth them as their end, a benefit which they have received from God himself, the Author of Sacraments, and not from any other Natural or Supernatural Quality in them, it may be hereby both understood, That Sacraments are necessary, and that the manner of their necessity to Life Supernatural, is not in all respects as food unto Natural Life, because they contain in themselves no vital force of efficacy; they are not Physical, but Moral Instruments of Salvation, duties of Service and Worship; which unless we perform as the Author of Grace requireth, they are unprofitable. For, all receive not the Grace of God, which receive the Sacraments of his Grace. Neither is it ordinarily his Will to bestow the Grace of Sacraments on any, but by the Sacraments; which Grace also, they that receive by Sacraments or with Sacraments, receive it from him, and not from them. For of Sacraments, the very same is true which Solomons Wisdom observeth in the Brazen Serpent: aaWisd. 15.10. Sp…itus Sancti munus est gratiam imp…ete mysterii. Ambr. in Luc. cap. 3. Sanctificatus Elementis effectum non propria ipsarum natura praebet, sed virtus divina potentius operatur. Cypr. de Chri….Wis 15:10Luke 3He that turned towards it, was not healed by the thing he saw, but by thee, O Saviour of all, This is therefore the necessity of Sacraments. That saving Grace which Christ originally is, or hath for the general good of his whole Church, by Sacraments he severally deriveth into every member thereof, Sacraments serve as the Instruments of God, to that end and purpose: Moral Instruments, the use whereof is in our own hands, the effect in his; for the use, we have his express Commandment; for the effect, his Conditional Promise: So that without our obedience to the one, there is of the other no apparent assurance; as contrariwise, where the Signs and Sacraments of his Grace, are not either through contempt unreceived, or received with contempt, we are not to doubt, but that they really give what they promise, and are what they signifie. For we take not Baptism, nor the Eucharist, for bare resemblances or memorials of things absent, neither for naked signs and testimonies assuring us of Grace received before, but (as they are indeed and in verity) for means effectual, whereby God, when we take the Sacraments, delivereth into our hands that Grace available unto Eternal Life, which Grace the SacramentsbbDum homini bonum inv…sibile redd…tur, foris ei ejusdem significatio per species visibiles adhibetur: Ut foris excitetur & intus reparetur. In ipsa vasis specie virtus exprimitur medicinae. Hugo de Sacram. lib. 1. cap. 3. Si ergo vasa sunt spiritualis gratiae sacramenta, non ex suo sanant, quia vasa aegrotum non curant, sed medicina. Idem. lib. 1. cap. 3. represent or signifie. There have grown in the Doctrine concerning Sacraments many difficulties for want of distinct Explication, what kinde or degree of Grace doth belong unto each Sacrament. For by this it hath come to pass, that the true immediate cause why Baptism, and why the Supper of our Lord is necessary, few do rightly and distinctly consider. It cannot be denied, but sundry the same effects and benefits which grow unto men by the one Sacrament, may rightly be attributed unto the other. Yet then doth Baptism challenge to it self but the inchoation of those Graces, the consummation whereof dependeth on Mysteries ensuing. We receive Christ Jesus in Baptism once, as the first beginner; in the Eucharist often, as being by continual degrees, the finisher of our Life. By Baptism therefore, we receive Christ Jesus; and from him that saving Grace which is proper unto Baptism. By the other Sacrament we receive him also, imparting therein himself, and that Grace which the Eucharist properly bestoweth. So that each Sacrament having both that which is general or common, and that also which is peculiar unto it self, we may hereby gather, that the Participation of Christ, which properly belongeth to any one Sacrament, is not otherwise to be obtained, but by the Sacrament whereunto it is proper.

p. 224The Substance of Raptism: the …zes et Solemnites thereunto belonging, and that the substance thereof being kept, other things in …ap ti…m may give place to necessity.58. Now even as the Soul doth Organize the Body, and give unto every Member thereof, that substance, quantity, and shape which Nature seeth most expedient; so, the inward Grace of Sacraments may teach what serveth best for their outward form; a thing in no part of Christian Religion, much less here, to be neglected. Grace intended by Sacraments, was a cause of the choice, and is a reason of the fitness of the Elements themselves. Furthermore, seeing that the Grace which here we receive, doth no way depend upon the Natural force of that which we presently behold, it was of necessity, That words of express Declaration taken from the very mouth of our Lord himself, should be added unto visible Elements, that the one might infallibly teach what the other do most assuredly bring to pass. In writing and speaking of the Blessed Sacrament, weaaEucharistia dub… ex r… laws constat, tenere & coel…. …uss. … cap. 34 …. use for the most part under the name of their Substance, not onelyonly to comprise that, whereof they outwardly and sensibly consist, but also the secret Grace which they signifie and exhibit. This is the reason wherefore commonly in bbSacramentum est, cum res g…sta visibilis longé alid: invisibile intas reperatur. Isid Erem. lib. 1. Sacramentum per quod su… …gumento rerum visi…le …en divina virtus s…lutem serecitus opela…. Greg. Mi…. Sacramentum of signum significans …circe eff…ctum Dei g…a…i…um. Ce…ca. sent. lib. 4 d. 1. Sacramentum propri… non … … …lther rei sac…. … tan…um rei sacrae sancti …. tho. 12. q. 101. 4. & q. 102. 5. Sacramentum est signam Passe ni Christi gratiae & gloriae. Ideo est commemoratio praete…iti, demonstratis praesentis, & prognodi…en …uturi. Tho. 3. q. 60.3. Sacramenta sunt signa & symbols visibilia rerum, insernatura & invisibilium, per quae, set per me li…. Deus virtuce Spiritus sancti in nobis agit. Cons. Belg. Art. 33. Item Beb…n. Cons. cap. 11.definitions, whether they be framed larger to aug…ment, or stricter to abridge the number of Sacraments, we finde Grace expresly mentioned as their … Essential Form, Elements as the matter whereunto that Form doth adjoyn it s…. But if that be separated, which is secret, and that considered alone, which is seen, as of necessity it must in all those speeches that make distinction of Sacraments from Sacramental Grace; the name of a Sacrament, in such speeches, can imply no more then what the outward substance thereof doth comprehend. And to make compleat the outward substance of a Sacrament, there is required an outward Form, which Form Sacramental Elements receive from Sacramental words. Hereupon it groweth, that ccSacramen…a constant verbo, signis, & rebus significatio. Confess. Helen. Post. c. 1….many times there are three things said to make up the Substance of a Sacrament; namely, the Grace which is thereby offered, the Element which shadoweth or signifieth Grace, and the Word which expresseth what is done by the Element. So that whether we consider the outward by it self alone, or both the outward and inward substance of any Sacraments, there are in the one respect but two essential parts, and in the other but three that concur to give Sacraments their full being. Furthermore, because definitions are to express but the most immediate and nearest parts of Nature, whereas other principles farther off, although not specified in defining, are notwithstanding in Nature implied and presupposed, we must note, that in as much as Sacraments are actions religious and mystical, which Nature they have not unless they proceed from a serious meaning; and what every mans private minde is, as we cannot know, so neither are we bound to examine: Therefore always in these cases, the known intent of the Church generally doth suffice; and where the contrary is notddSi …iquid Ministri agere incendant, purà sacris illudere mysteriis, vel ali… quod Ecclesiae non consentiat. nihil agitur … sine fi…e enim spi…als potestae exerceti quidem potest, sine Ecclesiae intentione non potest. Laurel. Insi. Jar. Can. lib. 2. Ti…. 2. 5. Hoc tamen manifest, we may presume, that he which outwardly doth the work, hath inwardly the purpose of the Church of God. Concerning all other Orders, Rites, Prayers, Lessons, Sermons, Actions, and their Circumstances whatsoever, they are to the outward Substance of Baptism but things accessory, which the wisdom of the Church of Christ is to order according to the exigence of that which is principal. Again, Considering that such Ordinances have been made to adorn the Sacrament,eeAccessonium non regular Principle sed ab eo regulatur. 42. De stegul. Jar. in Sex…. lib. 3. If quod iustu. not the Sacrament to depend upon them; seeing also, that they are not of the Substance of Baptism, and that Baptism is far more necessary, then any such incident rite or solemnity ordained for the better Administration thereof,ffE…ns… nihil facile mutandu… est ex solennibus, canen ubi aequie as evidens poseit subveniendum est. Lib. 183. de Reg. Jur. if the case be such as permitteth not Baptism to have decent Complements of Baptism, better it were to enjoy the Body without his Furniture, then to wait for this, till the opportunity of that for which we desire it be lost. Which Premises standing, it seemeth to have been no absurd Collection, that in cases of necessity, which will not suffer delay till Baptism be administred, with usual solemnities, (to speak the least) it may be tolerably given without them, rather then any man without it should be suffered to depart this life.

p. 22559. They which deny that any such case of necessity can fall,The Grounds in Scripture, whereupon a necessity of outward … Baptism hath been hunt. T. C. lib. 1. p. 123. invate Baptism first …ose upon … fal… in … relation of the place of St. Iohn. Clap. …. 5. Unless a man be Son again of Water, and of the S…ri…, &c. Where, certain do interpret the wo… i… Water, se… the Material, and Elemental Water, when as our Saviour Christ coheth Water there by a borrowed speech, for the Spirit of God, he effect whereof it shadoweth our. Nor even as in another place, …a…ith. 3. 11. … …y…e and the Spirit, he meaneth nothing but the Spirit of God, which purgeth and purifieth as …ire doth: So…a this place, by Water and the Spirit, he meaneth nothing else but the Spirit of God which cleanseth the silth of sin, and cooleth the boiling heir of an unquiet Conscience; as Water washeth the thing whi…h … is foul, and quencheth the heat of the Fire. in regard whereof the Church should tolerate Baptism without the decent Rites and Solemnities thereunto belonging, pretend, that such Tolerations have risen from a false interpretaon which certain men have made of the Scripture, grounding a necessity of External Baptism, upon the words of our Saviour Christ: Unless a man be born again of Water, and of the Spirit, he cannot enter into the Kingdom of Heaven. For by Water and the Spirit, we are in that place to understand (as they imagine) no more then if the Spirit alone had been mentioned, and Water not spoken of. Which they think is plain, because elswhere it is not improbable, that the Holy Ghost and Fire, do but signifie the Holy Ghost in operation resembling Fire. Whereupon they conclude, That seeing Fire in one place may be, therefore Water in another place is, but a Metaphor: Spirit, the interpretation thereof; and so the words do onelyonly mean, That unless a man be born again of the Spirit, he cannot enter into the Kingdom of Heaven. I hold it for a most infallible rule in Expositions of Sacred Scripture, that were a literal construction will stand, the farthest from the Letter is commonly the worst. There is nothing more dangerous then this licentious and deluding Art, which changeth the meaning of words, as Alchymy doth or would the substance of Mettals, maketh of any thing what it listeth, and bringeth in the end all Truth to nothing. Or howsoever such voluntary exercise of wit might be born with, otherwise; yet in places which usually serve, as this doth, concerning Regeneration by Water and the Holy Ghost, to be alledged for Grounds and Principles, less is permitted. To hide the general consent of Antiquity, agreeing in the literal interpretation, they cunningly affirm, That certain have taken those words as meant of Material Water, when they know, that of all the Ancients there is no one to be named, that ever did otherwise, either expound or alledge the place, then as implying External Baptism. Shall that which hath alwaysaaMini…e sunt muianda quae Interpretationem certain semper habuērant. D. lib. ti…. 2. lib. 23. received this, and no other construction, be now disguised with a toy of Novelty? Must we needs at the onelyonly shew of a critical conceit, without any more deliberation, utterly condemn them of Error, which will not admit that Fire in the words Iohn, is quenched with the Name of the Holy Ghost; or, with the name of the Spirit, Water dried up in the words of Christ? When the Letter of the Law hath two things plainly and expresly specified, Water and the Spirit; Water as a duty required on our parts, the Spirit as a Gift which God bestoweth: There is danger in presuming so to interpret it, at if the clause which concerneth our selves, were more then needeth. We may by such rate Expositions, attain perhaps in the end to be thought witty, but with ill advice. Finally, if atbbActs 1. 3 Iohn Baptized with Water, but you shall within few days be Baptized with the Holy Ghost.Acts 1 the time, when that Baptism which was meant by Iohn, came to be really and truly performed by Christ himself, we finde the Apostles, that had been, as we are, before Baptized, new Baptized with the Holy Ghost; and in this their latter Baptism as well accActs 2 3.Acts 2:3 visible descent of Fire, as a secret miraculous infusion of the Spirit; if on us he accomplish likewise the Heavenly work of our New birth, not with the Spirit alone, but with Water thereunto adjoyned; sith the faithfullest Expounders of his words are his own Deeds, let that which his hand hath manifestly wrought, declare what his speech did doubtfully utter.

60. To this they add.What kinde of necessity in outward Baptism hath been gathered by the words of our Saviour Christ, and what the true necessity thereof indeed is. T. C. lib. 1. pag. 143. Secondly, This Error (of Privo… Baptism) came by a false and unnecessary conclusion drawn from that place. For, although the Scripture should say, That none can be saved, but those which have the Spirit of God, and are Baptized with Material and Elemental Water; yet ought it to be understood of those which can conveniently and orderly be brought to Baptism; as the Scripture, saying, That who so doth not believe the Gospel, is condemned already, Iob. 3. 18. meaneth this sentence of those which can hear the Gospel, and have discretion to understand it when the hear it; and cannot here shut under this condemnation, either those that he born deaf and so remain, or little infants, or natural Fools that have no wit to couceive what is Preached.Job 3:18 That as we err by following a wrong construction of the place before alledged; so our second over-sight is, that we thereupon infer a necessity over-rigorous and extream. The true necessity of Baptism, a sew Propositions considered, p. 226will soon decide. All things which either are knownaaforeign. Necessarium i… dicitur, sine quo ut concaus…, fieri non potest ut viratur: Et es sinc quibus neri nequis ut bonum aut sit aut fiat; vel malum aliquod amovea…r, aut non …lsi…. Arist. Metaph. 5. cap. 5. Causes or set Means, whereby any great Good is usually procured, or Men delivered from grievous evil, the same we must needs confess necessary. And if Regeneration were not in this very sense a thing necessary to eternal life, would Christ himself have taught Nicodemus, that to see the Kingdom of God isbbJoh 3. 3.John 3:3 impossible, saving onelyonly for those Men which are born from above? His words following in the next Sentence, are a proof sufficient, that to our Regeneration, his Spirit is no lessccVers. 4. necessary, then Regeneration it self necessary unto Life. Thirdly, Unless as the Spirit is a necessary inward cause; so Water were a necessary outward mean to our Regeneration, what construction should we give unto those words wherein we are said to be new born, and that foreign, even of Water? Why are we taught, thatddEphes. 5. 2….Eph 5:2 with Water, God doth purifie and cleanse his Church? Wherefore do the Apostles of Christ term BaptismeeTit. 3. 5.Titus 3:5 a Bath of Regeneration? What purpose had they in giving men advice to receive outward Baptism, and in perswading them, it did availffAM…. 2. 38. to remission of sins? If outward Baptism were a cause in it self, possessed of that power, either Natural or Supernatural, without the present operation whereof no such effect could possibly grow; it must then follow, That seeing effects do never prevent the necessary causes, out of which they spring, no man could ever receive Grace before Baptism: Which being apparently both known, and also confest to be otherwise in many particulars, although in the rest we make not Baptism a cause of Grace; yet the Grace which is given them with theirggFidelet salutem ex istis Elementis non quaerunt, e…iam…i in isus a…erunt. N… enim ista tribuunt quod per ista tribuitur. Huge de Sacram lib. 1. cap. 3. Baptism, doth so far forth depend on the very outward Sacrament, that God will have it embraced, not onelyonly as a sign or token what we receive; but also as an Instrument or Mean whereby we receive Grace, because Baptism is a Sacrament which God hath instituted in his Church, to the end, that they which receive the same, might thereby behhSusceptus à Christo, Christumque suscipiens, non idem fir post lavacrum qui ante Baptismum sui… sed corpus vegenerati sic caro crucifixi. Lev. Scam. 4. de Pas. Dom. incorporated into Christ; and so through his most precious Merit obtain, as well that saving Grace of Imputation which taketh away jjCaro abluitur ut anima emaculetur. Tert. de Caro. Re…r. Romo per aquam Baptist millet à suis L…em esse vidratur, intus tamen alter efficitur; cum peccato natus fine peccato renasciru: priuribus petir, succedentibus proficis; detericribus exuiour; in mellora innova…u… persons tingitur, & natura matatur. Euseb. Emis. de Epiphan. Homil. 3. foreign. Gregor. Hemil. de Sanct. Bapt.all former guiltiness, as also thatkkUnde genitali… auxilio superioris …ei l…b… de…ria in expi…to… pectus ac p…um desuper se lomen insundit. Cypr. Epist. ad Domet. foreign. Theodore…. Epito. Divin. Dogunat. Baptisari. est purgari & s…ntibus peccatorum, & domari …atia Dei grati: ad ritam novam & innocentem. Confess. Helvet. cap. 80. infused Divine Vertue of the Holy Ghost, which giveth to the Powers of the Soul their first disposition towards future newness of life. There are that elevate too much the ordinary and immediate means of life, relying wholly upon the bare conceit of that Eternal Election, which notwithstanding, includeth a subordination of means, without which, we are not actually brought to enjoy what God secretly did intend; and therefore to build upon Gods Election, if we keep not our selves to the ways which he hath appointed for men to walk in, is but a self-deceiving vanity. When the Apostle saw men called to the participation of Jesus Christ after the Gospel of God embraced, and the Sacrament of Life received, he feareth notllEph. 1. 1.Eph 1:1 then to put them in the number of Elect Saints; hemmEph. 5. 8.Eph 5:8 then accounteth them delivered from death, and clean purged from all sin. Till then, notwithstanding their preordination unto life, which none could know of, saving God; what were they in the Apostles ownnnEph. 2. 3. 11.Eph 2:3Eph 2:11 account, but Children of Wrath, as well as others, plain Aliens, altogether without hope, strangers, utterly without God in this present World? So that by Sacraments, and other sensible tokens of Grace, we may boldy gather that he, whose Mercy vouchsafeth now to bestow the means, hath also long sithence intended us that whereunto they lead. But let us never think i… safe to presume of our own last end, by bare conjectural Collections of his first intent and purpose, the means failing that should come between. Predestination bringeth not to life, without the Grace of ExternalooRom. 8. 30.Rom 8:30 Vocation, wherein our Baptism is implied. For, as we are not Naturally men without birth, so neither are we Christian men in the eye of the Church of God, but by New birth; nor according to the manifest ordinary course of Divine Dispensation new born, but by that Baptism which both declareth and maketh us Christians. In which respect, we justly hold p. 227it to be the Door of our Actual Entrance into Gods House, the first apparent ppforeign. Basil. de Scit. Sanct. cap. 15.beginning of Life, a Seal perhaps to theT. C. lib. 5. pag. 1. 4. … which is not a Christian before he come to rese… … cannot b…e made Caraside by Baptism; which is onelyonly the Seat of the Grace of God …tio … receiv…. Grace of Election before received; but to our Sanctification here, a step that hath not any before it. There were of the old Valentinian Hereticks, some which had Knowledge in such admiration, that to it they ascribed all, and so despised the Sacraments of Christ, pretending, That as Ignorance had made us subject to all misery, so the full Redemption of the Inward Man, and the Work of our Restauration, must needs belong untorrIven contra Haeres. lib. 1. cap. 18. Knowledge onelyonly. They draw very near unto this Error, who fixing wholly their mindes on the known necessity of Faith,ssHic sceld…i…imi illi provocant quastiones. Adeo …, Esptimus non est necessarius quibus sides satis est. Tert. de Baptis. Huic …alla pro…ter it s…iet, qui, cum possit non percipie Sacramentum. Sern. Epist. imagine, that nothing but Faith is necessary for the attainment of all Grace. Yet is it a Branch of Belief, that Sacraments are in their place no less required then Belief it self. For when our Lord and Saviour promiseth Eternal Life, is it any otherwise, then as he promised Restitution of health unto Naaman the Syrian, namely, with this condition,ttad Hugon. 12 Kings 5. 14. Wash and be clean? or as to them which were stung of Serpents, health byuuNumb. 21. 8.Num 21:8 beholding the Brazen Serpent? If Christ himself which giveth Salvation doxxMark 15. 16.Mark 15:16 require Baptism; it is not for us that look for Salvation, to sound and examine him, whether unbaptized men may be saved; but seriously toyyInssuci… Sacramentorum quantum ad Deum Authorem, dispensatio…is est, quantum were a… hontinem obedientem, necesstatis, Quoniam in potestate Dei est prae… …r ista hominea… salvare, led in potesta…e haminis neu est sine idis a… satutem pervenire. Hugo. de Sacra. lib. 1. cap 5. do that which is required, and religiously to fear the danger which may grow by the want thereof. Had Christ onelyonly declared his Will to have all men Baptized, and not acquainted us with any cause why Baptism is necessary, our ignorance in the reason of that he enjoyneth, might perhaps have hindered somewhat the forwardness of our obedience thereunto: Whereas now being taught, that Baptism is necessary to take away sin, how have we the fear of God in our hearts, if care of delivering Mens Souls from sin, do not move us to use all means for their Baptism?zzPelagi… al…etere arrepta impietare praesion… non propter vicani. sed propter regnum Coelorum Baptismum parvulis conferendum. Euseb. Emiss. Hom. 5. de Pas. …. Pelagius which denied utterly the guilt of Original sin, and in that respect, the necessity of Baptism, did notwithstanding both Baptize Infants, and acknowledge their Baptism necessary for entrance into the Kingdom of God. Now the Law of Christ, which in these considerations maketh Baptism necessary, must be construed and understood according to Rules ofaaBenignius leges interpretandur sunt, quò voluntas carum corservetur. L. Benign. D. de legib. & Sen…use. Natural Equity. Which Rules, if they themselves did not follow in expounding the Law of God, would they ever be able to prove, thatbbT. C. lib. 1. pag. 143. the Scripture, in saying, Whoso believeth not the Gospel of Christ, is condemned already; meaneth this sentence of those which can hear the Gospel, and have discretion when they hear to understand it; neither ought it to be applied unto Infants, Deaf-men, and Fools? That which teacheth them thus to interpret the Law of Christ, is Natural Equity. And (because Equity so teacheth) it is on all parts gladly confest, That there may be in divers cases Life by vertue of inward Baptism, even where outward is not found. So that if any question be made, it is but about the bounds and limits of this possibility. For example, to think that a man whose Baptism the Crown of Martyrdom preventeth, doth lose, in that case, the happiness which so many thousands enjoy, that onelyonly have had the Grace to Believe, and not the Honor to seal the testimony thereof with Death, were almost barbarous. Again, WhenccB…n. Epist. …0. ad Hugonem. some certain opinative men in St. Bernards time began privately to hold that, because our Lord hath said, Unless a Man be born again of Water, therefore life, without either Actual Baptism, or Martyrdom in stead of Baptism, cannot possibly be obtained at the hands of God; Bernard considering, that the same equity which had moved them to think the necessity of Baptism no Bar against the happy estate of Unbaptized Martyrs, is as forcible for the warrant of their Salvation, in whom, although there be not the Sufferings of holy Martyrs, there are the Vertues which sanctified those Sufferings, and made them precious in Gods sight, professed himself an enemy to that severity and strictness which admitteth no exception but of Martyrs onelyonly. For, saith he, if a Man desirous of Baptism, be suddenly cut off by Death, in whom there wanted neither sound Faith, devout Hope, not sincere Charity (God be merciful unto me, and pardon me if I err) but verily of such a ones Salvation, in whom there is no other defect besides his faultless lack of Baptism; despair I cannot, nor induce my minde to think his Faith void, his Hope confounded, p. 228and his Charity faln to nothing, onelyonly because he hath not that which not contempt but impossibility with-holdeth. Tell me, I beseech you, (saith Ambrose) what there is in any of us, more then to will, and to seek for our own good. They Servant Valentinian, O Lord, did both. (For Valentinian the Emperor died before his purpose to receive Baptism could take effect.) And is it possible, that he which had purposely thy Spirit given him to desire Grace, should not receive thy Grace which that Spirit did desire? Doth it move you, that the outward accustomed Solemnities were not done? At though Converts that suffer Martyrdom before Baptism, did thereby forfeit their right to the Crown of Eternal Glory in the Kingdom of Heaven. If the Blood of Martyrs in that case be their Baptism, surely his religious desire of Baptism standeth him in the same stead. It hath been therefore constantly held as well touching other Believers, as Martyrs, That Baptism, taken away by necessity, is supplied by desire of Baptism, because with Equity this opinion doth best stand.Quid ad rolerandam omnem pro Dei gloria injuriam semel dicavie animum in Martyrium mihi videter implesse. Suarmi ergo meriti est temel fixisse seure…tiam, ocque ideo, ut dixi, ratio principarum obtinet passionis, & si sora perpetiendi deneget facultatem, pertulit tamen, cuncta quae voluit pati. Ioseph. lib. de Imper. Ration. Touching Infants which die unbaptized, sith they neither have the Sacrament it self, nor any sense or conceit thereof, the judgment of many hath gone hard against them. But yet seeing Grace is not absolutely tied unto Sacraments; and besides, such is the lenity of God, that unto things altogether impossible, he bindeth no man; but, where we cannot do what is enjoyned us, accepteth our will to do in stead of the deed it self. Again, For as much as there is in their Christian Parents, and in the Church of God, a presumed desire, That the Sacrament of Baptism might be given them, yea, a purpose also that it shall be given; remorse of Equity hath moved divers of theaaGers. Serm. in Nativit. Beatae Mar. Cajetan. in 3. Tho. 9. 68. Art. 1. & 2. …iel. in 4. Sentes. …. 4. q 2. Tilman. Segeberg. de Sacr. cap. 1. Elisius Neapol. in Clyp. Advers. Haeres. cap. de Baptis. School-Divines in these considerations, ingeuously to grant, That God, all-merciful to such as are not in themselves able to desire Baptism, imputeth the secret desire that others have in their behalf, and accepteth the same as theirs, rather then casteth away their Souls, for that which no man is able to help. And of the Will of God to impart his Grace unto Infants without Baptism, in that case, the very circumstance of their Natural Birth may serve as a just Argument; whereupon it is not to be misliked, that men in charitable presumption do gather a great likelihood of their Salvation, to whom the benefit of Christian Parentage being given, the rest that should follow, is prevented by some such casualty, as man hath himself no power to avoid. For, we are plainly taught of God;bb1 Cor. 7. 1….1 Cor 7:1 That the Seed of Faithful Parentage is holy from the very Birth. Which albeit, we may not so understand, as if the Children of Believing Parents were without Sin; or Grace, from Baptized Parents, derived by Propagation; or God, by Covenant and Promise, tied to save any in meer regard of their Parents Belief: Yet seeing, that to all Professors of the Name of Christ, this pre-eminence above Infidels, is freely given; the fruit of their Bodies bringeth into the World with it, a present interest and right to those means wherewith the Ordinance of Christ is, that his Church shall be sanctified; it is not to be thought, that he which, as it were, from Heaven, hath nominated and designed them unto Holiness by special priviledge of their very Birth, will himself deprive them of Regeneration and Inward Grace, onelyonly because necessity depriveth them of outward Sacraments. In which case, it were the part of Charity to hope, and to make men rather partial then cruel Judges, if we had nor those fair apparancies which here we have. Wherefore a necessity there is of Receiving, and a necessity of Administring the Sacrament of Baptism; the one peradventure not so absolute as some have thought, but out of all peradventure the other more straight and narrow, then that the Church which is by Office a Mother unto such as crave at her hands the Sacred Mystery of their new Birth, should repel them; and see them die unsatisfied of these their Ghostly desires, rather then give them their Souls Rights, with omission of those things which serveccT. C. lib. 3. pag. 218. It is in question, whether there be any such necessity of Baptism, as that for the Ministring thereof, the common deccur Order… should be broken. but onelyonly for the more convenient and orderly Administration thereof. For as on the one side we grant, that those sentences of holy Scripture which make Sacraments most necessary to eternal life, are no prejudice to their Salvation, that want them by some inevitable necessity, and without any fault of their own: So it ought, in reason, to be likewise acknowledged, that for as much as our Lord himself maketh Baptism necessary, necessary whether we respect the good received by Baptism, or the Testimony thereby yielded unto God, of that Humility and meek Obedience, which reposing wholly it self on the absolute Authority of his Commandment, p. 229and on the Truth of his Heavenly Promise, doubteth not but from Creatures despicable in their own condition and substance, to obtain Grace of inestimable value; or rather not from them, but from him, yet by them, as by his appointed means. Howsoever he, by the secret ways of his own incomprehensible Mercy, may be thought to save without Baptism; this cleareth not the Church from guiltiness of Blood, if through her superstuous scrupulosity, lets and impediments of less regard should cause a Grace of so great moment to be withheld, wherein our merciless strictness may be our own harm, although not theirs towards whom we shew it; and we for the hardness of our hearts may perish, albeit they through Gods unspeakable Mercy do live. God which did not afflict that Innocent, whose Circumcision Moses had over-long deferred, took revenge upon Moses himself,Psal. … …4.Ps 4 for the injury which was done through so great neglect; giving us thereby to understand, that they whom Gods own Mercy saveth without us, are on our parts notwithstanding, and as much as in us lieth, even destroyed; when under unsufficient pretences, we defraud them of such ordinary outward helps, as we should exhibit. We have for Baptism no day set, as the Jews had for Circumcision; neither have we by the Law of God, but onelyonly by the Churches discretion, a place thereunto appointed. Baptism therefore, even in the meaning of the Law of Christ, belongeth unto Infants capable thereof, from the **In omnibus obligationibus in quibus dies non ponitu…, praesenti dic dehe…. Lib. 14. D.de Reg. sur.very instant of their Birth. Which if they have not howsoever, rather than lose it by being put off, because the time, the place, or some such like circumstance doth not solemnly enough concur, the Church, as much as in her lieth, wilfully casteth away their Souls.