A Cure for the Cankering Error of the New Eutychians, Chapter 7
CHAP. VII. Containing Queſtions & Anſwers about the Union of Natures in Chriſt.
Queſt. 1. WHy must Christ become Man and take our Nature, viz. the fleſh of the Virgin Mary?
Anſw. Becauſe the Juſtice of God required, that ſeeing in that Nature God was offended, in that Nature ſhould a ſatisfaction be made to God for the offence. Now ſin was committed in Man's Nature, Adam ſinned firſt, and in him all his Poſterity; therefore Chriſt took Man's Nature that ſo he might ſuffer death, and ſo make ſatisfaction to his Father for Men's ſins.
Q. 2. Is there no way appointed of God to remit our ſins, but by ſhedding of blood?
A. No, ſo ſaith the Holy Ghoſt, Heb. 9.22. Without ſhedding of blood, there is no remiſſion.
Q. 3. Can Chriſt, conſidered as he is the Eternal Word (Joh. 1.1.) and very God (1 Joh. 5.20.) die?
A. No: for God is immortal and cannot die, 1 Tim. 1.17. for he only is without beginning and without end.
Q. 4. But although God as God cannot die, yet cannot he change himſelf from a Creator to a Creature, and ſo die.
A. No: for ſaith the Holy Ghoſt, Mat. 3.6. I am the Lord, I change not. Jam. 1.17. Neither is there any ſhadow of it.
Q. 5. Did Chriſt take our fleſh, and not our ſin?
A. Yes: for the Holy Ghoſt ſaith, He was made like unto his brethren in all things, ſin only excepted, Heb. 2.17. & 4.15.
Q. 6. How could he take our fleſh, and not our ſin alſo, ſith all other men partake of both?
A. All other men came from Adam, and by Adam as a procreant cauſe, Rom. 5.12. but Chriſt came from Adam, but not by Adam, viz. being made of a Woman, Gal. 4.4. (even as Eve was made of a Man, Gen. 2.) but not begotten as Cain, and all other men are, Matth. 1.18.
Q. 7. How could Chriſt properly be the Son of Man, and ſo the Son of David, and of Abraham, and Adam, if he did not take the very fleſh and blood of the Virgin Mary, the Daughter of David, as St. Luke, in his third Chapter, ſaith ſhe was?
A. He could not: for God had ſworn with an oath to him, That of the fruit of this Loyns according to the fleſh, he would raiſe up Chriſt to ſit on his Throne, Acts 2.30.
Q. 8. If ſo; whether then is not that Opinion heretical and damnable that denyeth Chriſt to be the true Son of David?
A. It is; becauſe there is no Eternal Salvation to be had in any other, Acts 13.38, 39.
Q. 9. Whether if Chriſt had been a Creature only, although an Angel or Man, could he have overcome death?
A. No: for, as he was Man, the Jews did deſtroy the temple of his body, Joh. 2.19. but, as God, he raiſed it up again the third day, as he told the Jews he would do, Joh. 10.18.
Q. 10. Whether if Death and the Grave had kept Chriſt Priſoner for ever; could any have been ſaved?
A. No; ſo St. Paul ſaith, 1 Cor. 15. For then they which are aſleep in Chriſt are periſhed.
Q. 11. Whether doth not this abſurdity follow the Eutychian Opinion, that if Chriſt be only God, then he could not die, as aforeſaid; if only Man, then he cannot raiſe himſelf from the dead?
A. It doth unavoidably follow upon their Opinion.
Q 12. Whether ſuch a Doctrine, which by its natural conſequences maketh the death and reſurrection of Chriſt impoſſible or elſe in vain, ought not to be abandoned by all Chriſtians?
A. Yes, doubtleſs it ought; for it deſtroyeth the Faith of Gods Elect utterly, if believed.
Q. 13. What muſt we do with thoſe Brethren that are ignorant of theſe bad conſequences as aforeſaid?
A. Inſtruct them in the true Faith concerning Chriſt's death and reſurrection.
Q. 14. But what muſt we do if they be obſtinate, and will not repent?
A. Then after the firſt and ſecond admonition, reject them, Tit. 3.10.
Q. 15. If Chriſt before he came from Heaven, was of the uncreated ſubſtance of the Father, their Eſſence being One; then will it not follow that the Father was made fleſh at well as the Sou, ſith you ſay it was the Eſſence that was made fleſh, not the Perſon of the Son took it into Perſonal Union, as we with the Scriptures ſay he did, Heb. 2.14, 16.
Q. 16. If it were poſſible for the uncreated ſubſtance to make it ſelf into Fleſh, which by nature is a Spirit, and ſpiritual ſubſtance, Joh. 4.24. Then how could he receive nouriſhment from the Virgin, as you ſay he did, and grow in her womb?
Q. 17. If he be of the uncreated ſubſtance, how could he grow in Wiſdom as he did, ſith the uncreated ſubſtance is wiſdom it ſelf, Prov. 8.
Q. 18. If Chriſt be only of the uncreated ſubſtance, then how could he be ignorant of the day of Judgment? Mark 13.32.
Q 19. If he was only of the uncreated ſubſtance; then how could he be anointed by the Holy Ghost? Luk. 4.18. Acts 4.27.
Q. 20. If he be only of the uncreated ſubſtance, then whoſe Will did he obey, when he ſaid, Not my Will, but thy Will be done? Luk. 22.42. For the Eſſence is one in the Father, and the Son, Joh. 14.9, 11.
Q. 21. Why did Christ die, as you ſay he did, if he was only of the uncreated ſubſtance? Did he die to ſatisfie himſelf, viz. as God?
Anſwer fairly, and do not now (when you ſee all theſe groſs abſurdities follow your Opinion (as the natural conſequences of it) ſay; you cannot tell what he was before he was made fleſh in the Virgins womb; for then you worſhip you know not what, Joh. 4.22. with the Samaritans, and ſo you are Idolaters as they and the Athenians were, Acts 17.22, 23, &c.
Some Objections.
Object. 1. Peradventure ſome may ſay, Theſe abſurdities will follow upon your own Opinion as well as ours, for you ſay he was God by Nature as well as we; and there is but one God by Nature, Gal. 4.8.
Anſw. 1. Not ſo; for we alwayes diſtinguiſh betwixt the Eſſence of the Son, and the Perſon, ſaying, The Eſſence is one with his Father, but not his Perſon; therefore we ſay his Perſon was begotten, not his Eſſence: and we alſo ſay, that his Perſon took Fleſh of the Virgin Mary, not the Eſſence: and therefore it was the Perſon of the Son that was born of her, not the Father, nor the Spirit: for although the Eſſence of the three be one, yet the Perſons be diſtinct, as 1 Joh. 5.7. So that the Eternal Word, the Son of God, did never pray to his Father (as I remember) till he became our Mediator, no more than the Holy Ghoſt doth pray to the Father, which for himſelf you know he doth not: but Chriſt did pray for himſelf, which could not be for his Godhead, but for his Manhood, which is a Creature, and therefore ought to perform homage to God the Creator. For we alwayes diſtinguiſh betwixt the Natures (which you deny) therefore we ſay it was his Humane Nature that was ignorant of the day of Judgment; for with his Divine Nature he knoweth all things, Joh. 2.25. And by virtue of it he could and did forgive ſins; which two things, viz. To ſearch the heart, and and to forgive ſins, none but God can do; therefore we cannot conceive how he could become our Saviour, and Mediator, except he had theſe two Natures in one Perſon: for if he had not took our Nature, and ſo appeared before God in our ſtead, bearing our ſins in his own body, as St. Peter ſaith, 1 Pet. 2.24. And ſo St. Paul. ſaith, Was made ſin for us who knew no ſin, that we might be made the righteouſneſs of God in him, 2 Cor. 5.21. for elſe Juſtice could not have puniſhed him.
2. If he had been put to death in the fleſh, which we ſay only died (which diſtinction you deny); but we, with St. Peter, ſay he was put to death in the fleſh, but quickned by the Spirit (which we call his Divine Nature): for as he did bear our ſins, ſo alſo our puniſhment for ſin, which was death, but by his Divine Nature he overcame it, as aforeſaid, 1 Pet. 3.18.
Obj. 2. Peradventure ſome will object againſt theſe things as I have before laid down, ſaying, He may be the Son of David although he did not take of the fleſh of the Virgin Mary (and ſo by conſequence the fleſh of David) inaſmuch as he was born of the Daughter of David; for it may be read, Born of a Woman, as well as made of a Woman, Gal. 4.4. as alſo Rom. 1.3. born of the Seed of David.
A. We ſay with you, He was born of the Seed of David, and ſo of the Virgin Mary. But yet ſo as he was alſo made of the Seed of David, and of a Woman, Which thing you deny, viz. that he was made of the Seed of David; and if ſo, then he was not properly the Son of David, although born of a Daughter of David [no more than Bethſheba's Child was Ʋriah's, which was begotten of her by David, which you know was David's and not Ʋriah's Child, although ſhe was his Wife] for no man is properly the Son of ſuch a man, except he partake of the ſubſtance, nature, or fleſh of that man: But you ſay Chriſt did not do ſo, therefore he was not (by your Opinion) the Son of David.
Obj. 3. But no Child (ſay they) doth take any thing from his Mother but only nouriſhment, therefore Chriſt did not.
A. Who told you ſo? not God's Word (and do you know by experience how bones do grow in the womb) but if your Opinion be true, why then doth God forbid his Children to marry their Siſter by the Mothers ſide, how is ſhe kin to him if ſhe was begotten by another father: But God ſaith your Opinion is falſe, as you may ſee, Levit. 18.9, &c.
Some Queries to the Eutychians.
Query 1. Whether doth not the Eutychian Opinion, in denying the two Natures in Chriſt, viz. the Divine and Humane, by conſequence deny the Lamb, the Prieſt, and the Altar, mentioned in the Law to be types of Chriſt, contrary to the Analogy of Faith?
Anſw. They do: for Chriſt, as Man, is the Lamb; as God, the Altar; and, as God-Man, the Prieſt.
Q. 2. Whether doth the Holy Ghoſt apply theſe three to Chriſt in the New Teſtament, yea or nay?
A. Yes, he doth apply them; for he is the Lamb or Sacrifice for ſin, Joh. 1.29. Heb. 9.26. & 10.10. and the Altar, Heb. 13.10. and the Prieſt, Heb. 5.6. For as the typical Lamb was without blemiſh, even ſo was Chriſt, ſaith St. Peter, 1 Pet. 1.18. & 2.24. Secondly, The Prieſt was ſanctified, or ſet apart to offer a Sacrifice acceptable to God; even ſo was Chriſt, Joh. 17.17. Thirdly, As the Altar did ſanctifie the Sacrifice, even ſo did the Godhead of Chriſt the Humane Nature, Heb. 9.14.
Query 3. Whether doth not the Eutychian Opinion make the threefold Offices of Chriſt of none effect, or deny them all?
A. Yes; for the Divine Nature cannot be anointed to be Prieſt, Prophet, and King.
Query 4. Whether can any man come to the Father but through Faith in theſe threefold Offices of Chriſt?
A. No; for what the Tabernacle or Temple was to them under the Law, that is Chriſt to us under the Goſpel: And, as God manifeſted to them in the Temple, was the proper object of worſhip to them; even ſo God manifeſted to us in Chriſt, is the proper object of worſhip to us: for the Fleſh, or Humane Nature of Chriſt, is the medium, or mean, by which we have acceſs to God in all our Worſhip. This is proved, Heb. 10.19, 20, &c.
Some Arguments to prove the Opinion of the Eutychians, heretical and dangerous.
Argum. 1. That Doctrine or Opinion that ſaith Chriſt was not the Seed of the Woman, Gen. 3.15. which was promiſed of God to break the Serpents head, is a dangerous.
Arg. 2. That Opinion that maketh the Tabernacle or Temple, Lamb, Prieſt, and Altar, ordained of God for Divine Worſhip (till Chriſt came in the fleſh) no true types of him, is a dangerous Opinion: But ſuch is their Opinion, Therefore dangerous.
Arg. 3. That Opinion which in it ſelf, or the natural conſequences depending thereon, maketh void all the promiſes of God concerning man's Salvation by Chriſt, muſt needs be a very dangerous Opinion: But ſuch is their Opinion; therefore dangerous.
The Reaſons appear plain to every impartial Reader in all theſe three Arguments.
But here I will add, That either the Seed of the Woman, Gen. 3.15. was God, which was juſtly offended with Adam for his ſin: Or elſe it was the Man Chriſt which was made of a Woman, Gal. 4. But it was not God, that was made of a Woman; therefore Man. And now for you to ſay that God the Creator of all things in Heaven and in Earth, Col. 1.16. made himſelf a Creature (or was made ſo) is falſe, as I ſaid before, and alſo impoſſible, ſith God is Perfection it ſelf. And to ſay that he paſſed through the Virgins womb as Water through a Conduit (as ſome Hereticks have ſaid) is alſo falſe. And to ſay he had an imaginary body, and not a real body (as ſome Hereticks have ſaid) is alſo very falſe, as appeareth by his death and reſurrection.
As to the proof of the ſecond Argument, That the Lamb, the Prieſt, and the Altar were types of Chriſt; ſee what is already ſaid in the Queſtions and Anſwers, as alſo the Scriptures thereunto annexed. Which cannot be applyed to him, (viz. Chriſt) except you with us grant the two Natures to be in one Perſon. If you can, ſhew us how you do it.
As to the proof of the third Argument, That your Opinion doth deny all the Promiſes of God, I prove it thus. That Opinion that denyeth Chriſt to be the true Son of David, denyeth all the Promiſes of God concerning mans Salvation: But ſuch is your Opinion; Therefore, &c.
2ly. That Opinion that denieth the proper ſignification of the Sacraments, viz. Baptiſm, & the Lords Supper, muſt needs be a dangerous Opinion: but ſuch is your Opinion, therefore dangerous. The reaſon of the minor Propoſition is, becauſe it denyeth the two Natures in Chriſt, which are lively ſet forth by the Sign and the thing ſignified by theſe Sacraments.
1. For, as all the Ordinances of God's inſtituted Worſhip, as Sacrifices under the Law, &c. ſo all the Sacraments under the Goſpel, ſeem to have immediate relation to Chriſt, as God manifeſted in the fleſh. For, you may obſerve they conſiſt of two parts, the one Natural, the other Spiritual; the one External, the other Internal; the one as it were the Body, the other the Soul of it; the one repreſenting the Humanity, the other the Divinity of Chriſt: ſo that every Ordinance of Worſhip is (as it were) a repreſentation of Chriſt incarnate.
2. The Divine Eſſence or Godhead in Chriſt, ſeemeth to be the proper object of all Worſhip; for Chriſt ſaith, God is a Spirit, and therefore will be worſhipped in Spirit and in Truth. And St. Paul ſaith, That the fulneſs of the Godhead dwelleth in Chriſt bodily, Col. 2.9. not locally, but by perſonal Union; and this is the proper object of all Goſpel-worſhip, as I have ſaid before. And it was ſo in the time of the Law: for the Temple was God's dwelling-place, Pſal. 76.2. there was the only place of God's publick Worſhip, Pſ. 29.2. No Sacrifice might be offered in any other place, Deut. 12.26, 27. for there the Spiritual worſhippers had by Faith a ſight of God, and communion with him by Chriſt, Pſal. 63.2. & 68.24. Towards the Temple they were to look whereſoever they were, 1 King. 8.29. Therefore what the Temple was to them under the Law, the ſame is Chriſt to us under the Goſpel; therefore, as the true worſhippers did not worſhip the Temple (although the falſe did) but God that dwelleth in the Temple; even ſo, we may not worſhip the Temple (only) viz. the Humane Nature of Chriſt, but God in it; for it is the Spirit that quickneth, Joh. 6.53, 54. And as there was in that Temple a Vail to go into the Holieſt of all, where God dwelt, between the Cherubims; even ſo it is now, Heb. 10. We paſs through the vail, viz. the fleſh of Chriſt, into the Holieſt, if we are led thereby to worſhip that Godhead that dwelleth in it. This is a right conception and true worſhip of God. For the Humanity of Chriſt was to the Godhead, as a back of mettle to a Cryſtal glaſs: for, look on ſuch a glaſs in its pure ſubſtance, and it is tranſparent; put a back of mettle to it, and it gives a beautiful reflex: So if we take up conceptions of the Godhead in its pure Eſſence, it is tranſparent; if we conſider of God as he is Infinite, Almighty, Immenſe, Eternal; what is this to the Creature or our comfort? If we conſider him in his Power, Juſtice, Wiſdom, Holineſs, Goodneſs, and Truth, what is this to us? yea, all theſe are againſt us as we are ſinners: But if we take up a conception of God in all his Attributes, as they appear to us in Chriſt, ſo they make a moſt comfortable reflex upon us. In this Glaſs we behold the Glory of the Lord, and are changed into the ſame ſimilitude, from glory to glory by the Spirit of the Lord, 2 Cor. 3.18. In this Glaſs we behold that Wiſdom by which we are inſtructed, that Righteouſneſs by which we are juſtified, that Power by which we are preſerved, that Grace by which we are choſen and called, that Goodneſs by which we are relieved and ſupplyed, that Holineſs by which we are transformed, that Glory to the which we ſhall be conformed: by all which it appeareth that our right apprehenſion and due conception of God muſt ſpring from the manifeſtation of God in Jeſus Chriſt; For no man knoweth the Father but the Son, and he to whom the Son will reveal him, Matth. 11.27. For the Saints in the Law meditated devoutly upon his coming in the fleſh, many Prophets and righteous Men, ſaith Chriſt, deſired to ſee the things which you ſee, and have not ſeen them, Matth. 13.17. Luk. 10.24. and what were theſe things? Surely it is God manifeſted in the fleſh, as appeareth by St. Luke, Luk. 10.24.
Now as Aaron the high Prieſt was choſen from amongſt his brethren (and not of a ſtranger) Exod. 28.1. even ſo Chriſt the Antitype of Aaron, was taken out of the Tribe of Judah, which were his brethren according to the fleſh, Heb. 2.17. For it is evident that our Lord ſprang out of Judah, ſaith the Holy Ghoſt, Heb. 7.14. And this is that which Moſes ſaid, A Prophet ſhall the Lord your God raiſe up unto you from amongst his brethren like unto me, him ſhall you hear in all things, Deut. 18.18. whatſoever he ſhall ſay unto you, Acts 3.23. But notwithſtanding all this, the Eutychians deny that he was fleſh of our fleſh, although the Holy Ghoſt ſaith it again and again, both by the holy Prophets in the old Teſtament, and the holy Apoſtles in the New; for St. Paul ſaith, We are members of his body, of his fleſh, and of his bones, Eph. 5.30.
Now ſith he was fleſh, as the Eutychians confeſs, and yet deny him to be our fleſh, againſt all theſe faithful Witneſſes as aforeſaid. I now deſire them to tell me (if they can) what fleſh it was, ſith St. Paul knew but four kinds of created fleſh, viz. one kind of fleſh of Men, another of Beaſts, another of Fiſh, and another of Birds, 1 Cor. 15.39. Now which of theſe will you chuſe? If neither of theſe, I pray aſſign of what matter the fleſh of Chriſt was made; for we, with St. Paul, know no other than theſe four kinds of fleſh.
Moreover, Chriſt is figured out by Melchiſedec and his Prieſthood, Heb. 7. for as he was a Prieſt and King, even ſo was Chriſt alſo; and as he was without Father, and Mother; even ſo was Chriſt, viz. without Father, in reſpect of his Humane Nature; and without Mother, in reſpect of his Divine Nature.
Now there is no knowing of God aright, but in, by, and through Chriſt (as I ſaid before): for in the works of Creation, God is above us; in his works of Providence, a God without us; in the Law, a God againſt us; in Himſelf; a God inviſible to us; only in Chriſt he is Emmanual, God manifeſted in our fleſh, God in us, God with us, and God for us; therefore in Chriſt God is apprehended aright, and there alſo worſhipped aright. 1 Joh. 2.23. Whoſoever denieth the Son, hath not the Father: but he that acknowledgeth the Son, hath the Father alſo; Who is a lyar but he that denieth that Jeſus is the hriſt; he is Antichriſt that denieth the Father and the Son, verſ, 22.
Now as the Eutichians err in their Opinion about Chriſt our Mediator, even ſo they do about the Holy Trinity alſo; for they do not rightly underſtand nor believe the Unity and Trinity ſpoken of, 1 Joh. 5.7. Now if they be three, they be three Operations, or three Manifeſtations, or three Subſiſtances: but they be not the two former, therefore the latter, viz. three Subſiſtances: for St. John ſaith, The Word was with God, and was God, Joh. 1.1. Now where there is one, and another with him, there muſt needs be a diſtinction; but St. John ſaith it is ſo; therefore.
2dly, Where there is one ſending, and another ſent, there is a diſtinction: But the Father ſendeth, and the Son was ſent; therefore a diſtinction, Joh. 3.17.34. for, God ſent his Son into the World, &c.
Again; the Father and the Son ſend the Holy Ghoſt, Joh. 14.16. 'tis another Comforter; therefore a diſtinct Perſon both from the Father and the Son. Now if theſe have all of them, (viz. the Father, Son, and Spirit) Underſtanding and Will, then they are Perſons and not Qualities, for no Qualities can have Underſtanding, and Will, ſee 1 Cor. 12. from ver. 3. to. 12.
If the Father, Son, and Spirit, be all Creators of Heaven and Earth; then are they God by Nature; but they are all Creators of Heaven and Earth, therefore God by Nature, Gen. 1.16.
2dly, If they all know the thoughts, and ſearch the heart of man; then are they God by Nature: but they all do ſo; therefore.
3dly, If they may all be ultimately ſinned againſt; then are they God by Nature: but they may be ſo; therefore.
4thly, If we may worſhip them with Divine Worſhip; then are they God by Nature; but we may worſhip them with Divine Worſhip; therefore.
5thly, If we may be baptized in their Name; then are they God by Nature: but we may, yea ought to be baptized in their Name; therefore God by Nature, Matth. 21.19, 20.
The reaſon is plain, becauſe we expect the remiſſion of our ſins in his Name, into which we were baptized, as alſo promiſe to worſhip him in Spirit and in Truth; for God is a Spirit, and therefore will be worſhipped in Spirit, and in Truth.
Now albeit St. John ſaith, ſpeaking of Chriſt, I and my Father are one, Joh. 10.30. He doth not by this ſaying deny the three Perſons, for in that he ſaith we are, he teacheth us that he and his Father be not one Perſon, foraſmuch as ARE cannot be ſpoken of one Perſon properly; and in that he ſaith ONE, he declared that he is of the ſelf-ſame ſubſtance with his Father. Oh the exceeding deepneſs and power of God's Word, which is as a two-edged Sword; for with theſe two ſyllables Are, and One, it confoundeth two Hereſies, viz. the Arrians, and Patrip…ſſions, and Sabellians, which wreſt that ſaying of Chriſt, He that ſeeth me, ſeeth the Father alſo, Joh. 14. which muſt be underſtood of their Eſſence, and not of their Perſons, as appeareth by theſe words, I go to prepare a place for you (ſaith Chriſt): and if I go, I will come again: which plainly proves a diſtinction of the Perſon, verſ. 2, 3. If we may not believe St. John, that there be three that bear record in heaven; viz. the Father, the Word, and the Holy Ghoſh; and theſe three are one, 1 Joh. 5.7. to be a Unity and Trinity as aforeſaid; then theſe abſurdities will unavoidably follow, That if the Father be both the Son and the Holy Ghoſt; as he is, if their Perſons be one, as well as their Eſſence is one, which is indiviſible: Iſa. 44.6. I am, and there is none beſides me. Then the Father was he which took our Nature upon him, Heb. 2.16. the Father was tempted of the Devil, he ſuffered hunger and thirſt, he was buffeted and and ſcourged of the Jews, and put to death by wicked hands; he alſo came down in the likeneſs of a Dove, and alſo of fiery Tongues; he begat himſelf; he is greater than himſelf; he ſent himſelf into the World; he gave himſelf a Seat at his own right hand; he is the expreſs Image of himſelf; he is greater than himſelf. But if our Engliſh Eutychians cannot ſee theſe things, as aforeſaid, to be blaſphemy againſt God the Father, yet I hope you will ſee them to be great abſurdities; for they are the natural conſequences of your Opinion: for you ſay, it was God that died in the likeneſs of Man: and to prove this, you wreſt (as you do other Scriptures) Phil. 2.6, 8. for you ſay, He that was in the form of God, thought it no robbery to be equal to God; and you ſay, He put himſelf in the likeneſs of Men, and being found in faſhion as a man, he … himſelf, and became obedient to death, even the death of the Croſs; wherefore God alſo hath highly exalted him, &c. Now if the Godhead was turned into fleſh, as Water was turned into Wine (as you ſay it was); and there can be but one God by Nature, both you and we ſay (and I hope believe); then, if the Father be that one God; [For, to us there is but one God the Father, of whom are all things, and we in him; and one Lord Jeſus Chriſt, by whom are all things, and we by him, 1 Cor. 8.6.] Then I pray conſider of your Opinion, as alſo the bad conſequences that depend upon it. For, if you ſhall ſtill be obſtinate, and deny that the Eternal Word did ever take any fleſh of the Virgin Mary into Perſonal Union with it ſelf (as we ſay it did), but will ſtill ſay and believe that the Eternal Word, viz. God the Creator of Heaven and Earth, did make himſelf a Creature, viz. Man, and ſo died for our ſins; Then how you can acquit your ſelves from being rightly called blaſphemers of the Eternal God, which is only Immortal, and Immutable, (as I ſaid before) I cannot yet tell becauſe of the reaſons aforeſaid, &c.
Now foraſmuch as I underſtand, by ſome late Conferences I have had with our Engliſh Eutychians, that they deny (or at leaſt doubt of) God's Omnipreſence; and, with the Anthropomorphites, think of God as if he were ſome old Man ſitting in ſome one place on a Throne, as Kings uſe to do; and ſo, with the Papiſts and, Socinians, think that one may ſee, from his right hand to his left, as Dr. Owen ſaith in his Anſwer to Mr. John Biddles Catechiſm. Now you may ſee by this, how one Error begetteth another. For firſt they deny the Divine Eſſence of the Eternal God to be Infinite, Immenſe; and as the Prophet Jeremiah ſaith, To fill Heaven and Earth, Jer. 23.24. And as Solomon ſaith, The Heaven of Heavens cannot contain him, how much leſs this Houſe which I have built, 2 Chron. 6.18. But they not minding ſuch Scriptures as theſe (or elſe not underſtanding of them) but reading ſome other Scriptures, which ſpeak of his coming down from Heaven to ſee Sodom, &c. Gen. 18, 19 chap. As alſo becauſe man was made in his Image, and that he hath hands and feet, &c. Therefore they cannot tell how he ſhould properly be a Spirit or Spiritual ſubſtance, Joh. 4.24. and therefore cannot underſtand the bleſſed Trinity, as I ſaid before.
And indeed, without this be granted, the Trinity cannot be proved to be three Perſons, and yet but one God, as we ſay and believe, as aforeſaid: for although we diſtinguiſh the Perſons in the Godhead, yet we do not ſeparate them: becauſe the Eſſence is Infinite, and Omnipreſent. Pſal. 139.7. Whither ſhall I fly from thy Preſence? If I aſcend up into Heaven, thou art there: if I make my bed in Hell, behold, thou art there, Amos 9.2, 3, 4. And to give you one inſtance what we mean when we ſay they are diſtinct, and not ſeparated from the Eſſence of God, we mean after this manner: as when we-ſay there are three Faculties in the Soul of Man, viz. Underſtanding, Will, and Memory; now theſe three Faculties are diſtinct, yet not ſeparated from the Soul, for the Soul acts wholly in theſe three, yet not three Souls, but one Soul: even ſo is the Eternal Godhead in the Father, Son, and Spirit, and yet but one God: but this of the bleſſed Trinity is ſuch a great Myſtery, that no earthly ſimilitude will ſet it out plainly to our capacities. But I pray conſider the Viſion of the three Men that appeared to Abraham, Gen. 18. and the two that went to Lot, Gen. 19. And there you may ſee, although they be three Perſons, yet but one Lord, and ſo called and worſhipped of Abraham; ſee chap. 18. and of the two that went to Lot, after that they had told him their Meſſage, then he never called them Lords, but Lord; ſee Chap. 19.18. Which two were the Son, and Holy Ghoſt, which were ſent by the Father, Chap. 18.21, 22. for the Father is ſaid to ſend the Son, and Spirit, but he is never ſent of them. And thus you may ſee how Abraham ſaw Chriſt and was glad, Gen. 18. compared with John 8.56, 58, &c.
Queſt. How is God ſaid to be preſent in all places at once? Pſal. 95.2, 6. & 139.7. And alſo to fill Heaven and Earth? Jer. 23.24.
Anſw. There is a four-fold Preſence of God mentioned in the Scriptures; the firſt is his Preſence with all his Creatures, (which we may call his general Providence) whereby he preſerveth all his Creatures ſubſtances, and giveth unto them to live, move, and have a being; and this extendeth it ſelf to all his Creatures, both good and bad, Acts 17.28. The ſecond degree is the Preſence of Grace, whereby he doth not only preſerve the ſubſtance of all his Creatures, but alſo giveth grace onto them; this is to the Church of God on Earth. The third degree is the Preſence of Glory peculiar to the Saints and Angels in Heaven, where they ſhall ſee God face to face. The fourth degree is the Preſence of the Godhead of the Son, with the Manhood of Chriſt; for, in him dwelleth the fulneſs of the Godhead bodily, Col. 2.9.
Now for the better underſtanding of this Myſtery, we muſt know that the Scriptures are to be taken four wayes, (at leaſt ſome of them) viz. firſt Hiſtorically; ſecondly, Analogically; thirdly, Allegorically; and fourthly, Morally. As to inſtance in one of them for brevity ſake. Numb. 21.9. And Moſes made a Serpent, and put it upon a Pole, &c. It hath theſe four ſignifications, the firſt is Hiſtorical, it was a Serpent made; 2dly, Analogically, it was lifted up; ſo muſt Chriſt, Joh. 3.15. 3dly, Allegorically, that is another thing was meant by it, as appeareth by Hezekiah's taking of it away, and calling of it Nehuſhtan, that is, a piece of Braſs, 2 King. 18.4. 4thly, Morally, for they were to look upon it for their cure: Even ſo muſt we look upon Chriſt by Faith, as ſaith the Prophet Iſaiah, Look upon me and be ye ſaved all the ends of the Earth.
Now that he is preſent with all his Creatures to preſerve their ſubſtances, as I ſaid before, appeareth from Iſa. 40.12. Who hath meaſured the Waters in the hollow of his hand, and meted out Heaven with the ſpan, and comprehended the duſt of the Earth in a meaſure, and weighed the Mountains in ſcales, & the Hills in a ballance; behold, the Nations are as the drop of a bucket, and are counted as the ſmall duſt of the ballance; behold, he taketh up the Iſles as a very little thing, verſ. 15. By which phraſes is meant, that he governeth and diſpoſeth of them at his pleaſure: for neither the Sun could give his light to us, nor the Fire heat; all theſe will periſh if he withdraw his Preſence but a moment from them; as alſo the Beaſts of the Field, for if he take away their breath, they die, Pſal. 104.28, 29. Even as the body of a Man when the Soul is gone, as St. James ſaith, The body without the Spirit is dead: For, as St. Paul, In him we live and move, and have our being, (Acts 17.28.) As alſo certain of your own Poets have ſaid, For we are all his off-ſpring, 1 Cor. 8.6.
Obj. But ſin maketh a ſeparation betwixt us and God; for what communion hath light with darkneſs, and Chriſt with Belial? Therefore he is not preſent with them, &c.
A. This is not to be underſtood in the firſt degree, viz. to preſerve their ſubſtances, as in Acts 17. but is meant in the ſecond degree, viz. his Grace with his Church on the Earth. Joh. 14.23. If any man love me, ſaith Chriſt, he will keep my words, and my Father will love him and we will come unto him and make our abode with him: which is meant of his Grace, and Love; and his dwelling with them is by his Holy Spirit, as appeareth by his anſwer to Judas, which asked, How is it that thou wilt manifeſt thy ſelf unto us, and not unto the World? he had told him before, verſ. 15. & 17. If you love me, keep my Commandments, and I will pray the Father, and he ſhall give you another Comforter, that he may abide with you for ever, even the Spirit of Truth, whom the World cannot receive, becauſe it ſeeth him not, neither knoweth him; for he dwelleth with you, and ſhall be in you. I will not leave you comfortleſs, I will come unto you. Thus you ſee how ſin ſeparateth us from God's Favour, Grace, and Spirit, but not from his Preſence: as David ſaith, Whither ſhall I go from thy Spirit? Or, Whither ſhall I flye from thy Preſence? If I aſcend up into Heaven, thou art there: If I make my bed in Hell, thou art there: If I take the wings of the Morning, and dwell in the uttermoſt parts of the Sea, even there ſhall thy hand lead me, and thy right hand hold me. And as Amos ſaith, ſpeaking of ſinners, Amos 9.2. Though they dig into Hell, thence ſhall my hand take them; though they climb up to Heaven, thence will I bring them down; and though they hide themſelves in the top of Carmel, I will ſearch and take them out thence, &c. For we muſt not imagine him to be contained in any one place, ſaith the Prophet, Jer. 23.24. Do not I fill Heaven and Earth, ſaith the Lord? For, as Solomon ſaith, The Heaven, and the Heaven of Heavens cannot contain thee, how much leſs this Houſe which I have built? 1 King. 8.27. And St. Stephen ſaith, He dwelleth not in Tabernacles made with hands, Acts 7. and yet he dwelt, ſaith David, betwixt the Cherubims. And the Lord ſaith of Zion, This is my reſt for ever, here will I dwell: therefore ſaith the Prophet, Bleſſed be the Lord out of Zion that dwelleth at Jeruſalem, Pſal. 135.21. Now this muſt be meant of his Grace, or gracious Preſence there, and not his perſonal Preſence; for if ſo, then he was not in Heaven at that time (which I think no wiſe man will believe); therefore when St. Paul ſaith, Whilſt we are at home in the body, we are abſent from the Lord: he means the beatifical Viſion, or face of God in glory, which cannot be ſeen with theſe mortal eyes; therefore he ſaith, When we are abſent from the body, we are preſent with the Lord, 2 Cor. 5.6, 8. he meaneth in the third degree, viz. the glorious Preſence of God in Heaven with the Church Triumphant, Heb. 12.22.
Q. 2. If God be a Spirit, Joh. 14.24. how then doth the Scriptures aſcribe to him hands, and feet, and almoſt all the parts of a man, ſith Chriſt ſaith, A Spirit hath not fleſh and bones, as ye ſee me have, &c.
A. This is to be underſtood Metaphorically, as alſo by way of Analogy. For, like as men uſe to hold water in the hollow of their hand, and alſo ſpan with it; even ſo, the Lord, albeit he is a Spirit, or ſpiritual ſubſtance, yet to help our infirmity ſpeaketh to us, as it were, in our own language, and ſaith he meaſureth Heaven with a ſpan, and holdeth the water in the hollow of his hand, Iſa. 40.12. And as men ſee with their eyes, and hear with their eares; even ſo the Lord is ſaid to do, Pſal. 34.15. The eyes of the Lord are over the Righteous, and his ears are open unto their Prayers. The hand of the Lord hath driven out the Heathen. Now a Spirit hath not hands, eyes, and ears, &c. Therefore when the Scriptures attribute theſe to God, viz. hands, eyes, lips, tongue, noſe, heart, head, face, and back-parts, &c. it is not to be underſtood litterally, but in the ſecond or third ſenſe, viz. Analogically, or Allegorically, that is, another thing is meant; as Gal. 4.24. As for Example: his right hand ſignifieth his Power: for David ſaith, The right hand of the Lord doth valiantly; the right hand of the Lord is exalted, Pſal. 118.15, 16. And his finger is compared to the Holy Ghoſt, Luk. 11.20. But if I with the finger of God caſt out Devils, no doubt the Kingdom of God is come unto you: compared with Matth. 12.28. But if caſt out Devils by the Spirit of God, then the Kingdom of God is come unto you. And thus I might ſhew how the reſt might be applyed, but for brevity ſake I forbear.
Q. 3. How is God ſaid to repent, Gen. 6.6. ſith other Scriptures ſay, he is not as Man that he ſhould repent, or as the Son of Man that he ſhould change his mind? For the gifts and callings of God are without repentance, Rom. 11.29.
A. Albeit God is ſaid ſometimes to be angry with us, and ſometimes pleaſed, this doth not prove any change in God, but when we break his Commandments and ſet light by his Promiſes, and follow our corrupt wayes, we are changed, and not he; We be mutable, he is immutable; for in him there is no variableneſs nor ſhadow of turning, Jam. 1.17. He is ſaid to be pacified & pleaſed, when we turn from our evil ways, & ſo turn to him by true repentance. See for this Jonah 3.9. Joel 2.12. Jer. 18.18. For when God is ſaid to laugh at mens calamities, and mock when their fear cometh, Prov. 1.26. We are not by theſe and ſuch-like ſayings, to think that God hath ſuch Affections, and Paſſions as be in Man; for God hateth ſuch as mock at his Meſſengers and deſpiſeth his Word; yea, God abhoreth the ſcornful man: but as thoſe men that laugh at our calamities, are the furtheſt off from helping of us out of it; even ſo is God when he laugheth at our calamity. See Prov. 1.26, 27, 28. So he is ſaid, Pſal. 44.23. to ſleep, Ariſe, wherefore doſt thou ſleep, O Lord? Ariſe for our help, and redeem us, for thy mercy ſake, verſ. 26. Now the Lord keepeth his Vineyard leſt any hurt it, I will keep it night and day, Iſa. 27.3. David ſaith, He neither ſlumbereth nor ſleepeth, Pſal. 121.4. But this is to be underſtood Metaphorically, as I ſaid before; as when he is ſaid to awake, it is meant his ſpeedy coming to help us, oppoſite to ſleeping, which is his delaying to come to help us. And ſo when Moſes is deſirous to ſee his face, and to ſpeak with him face to face, it muſt be meant of ſome high degree of his manifeſtation of Grace, but not of Glory: for ſo no mortal man can ſee his face and live. No man hath ſeen God at any time; the only begotten Son which is in the boſom of the Father, he hath declared him, Joh. 1.18. for he is inviſible, 1 Tim. 1.17. who only hath immortality, dwelling in that light which no man can approach unto, whom no man hath ſeen, nor can ſee: for he ſitteth upon the Circle of the Earth, and the inhabitants thereof are as graſhoppers. That ſtretcheth out the Heavens as a curtain, and ſpreadeth them out as a Tent to dwell in. That bringeth the Princes to nothing, he maketh the Judges of the Earth as vanity. To whom then will you liken me, or ſhall I be equal, ſaith the Holy One? Iſa. 40.22. to the 26. For, as St. Paul ſaith, By theſe things we ſpeak the Wiſdom of God in a Myſtery, even the hidden Wiſdom which God ordained before the World unto our glory, which none of the Princes of this World knew; for, had they known it, they would not have crucified the Lord of Glory; but God hath revealed them to us by his Spirit: for, the Spirit ſearcheth all things, yea, the deep things of God. Now we have not received the Spirit of the World, but the Spirit that is of God; that we might know the things that are freely given to us of God; which things alſo we ſpeak, not in the words that man's wiſdom teacheth, but which the Holy Ghoſt teacheth, comparing ſpiritual things with ſpiritual: But the natural man receiveth not the things of the Spirit of God; for they are fooliſhneſs unto him, neither can he know them, becauſe they are ſpiritually diſcerned, 1 Cor. 2. &c.
Now I have, according to my meaſure, given you my underſtanding of theſe great Myſteries of God, and the Father, and of Chriſt, and of the Holy Ghoſt, Col. 2.2. in as ſhort and plain a method as I could, for your information, &c. Now of that which hath been ſpoken as concerning God, by me in this Treatiſe, this is the ſumme; That God is a Spirit, Joh. 4.4. or ſpiritual ſubſtance, or pure nature, immutable, inviſible, unſearchable, filling Heaven and Earth. Full of underſtanding, of truth and righteouſneſs, of mercy and wiſdom, and all manner of goodneſs; without beginning, and without ending, not created nor made, and Maker of all things, ſubject to nothing, and governing all things, knowing all things, yea, even the inward thoughts and intents of the hearts of men; forgiving ſins; only to be honoured and called upon, only hearing our prayers, juſtifying, and ſaving us; of an almighty arm, and majeſty; the Father unbegotten, the Son begotten, the Holy Ghoſt proceeding from them both, as I have proved by the Word of God, which cannot lye. Now all theſe things (as aforeſaid) be rightly applyed to the Father, Son, and Holy Spirit; ſo that it plainly appeareth, that to whomſoever theſe things may rightly be applyed, he is God by Nature, and not by Name only, as they are, Pſal. 82.6. I have ſaid ye are Gods, but ye ſhall die like men, &c. But unto God the Father, Son, and Holy Spirit, are theſe things only properly and truly applyed: therefore they only are God by Nature. 1 Joh. 5.7. There be three that bear record in Heaven, the Father, the Word, and the Holy Spirit, and theſe three are one. And we know that the Son of God is come, and hath given us underſtanding that we might know him that is true, and we are in him that is true, even in his Son Jeſus Chriſt; this is the true God and Eternal Life. Little Children, keep your ſelves from Idols, verſ. 20, 21. Now the Grace of our Lord Jeſus Chriſt, and the love of God, and the Communion of the Holy Ghoſt be with you all, Amen. 2 Cor. 13.14, &c.