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μαρίου.

26.

Luke 18. 51. Behold, we go up to Jerufalem, and all things that are written by the Prophets concerning the Son of Man fhall be accomplished When he delivered Luke 22. 22. them the bleffed Sacrament, the commemoration of his Death, he faid, Truly * Tower- the Son of Man goeth as it was determined. After his Refurrection, he chaftifed the dulnefs of his Difciples, who were fo overwhelmed with his Paffion, that they could not look back upon the antecedent Predictions; fayLuke 24. 25, ing unto them, O fools and flow of heart to believe all that the Prophets have spoken! ought not Chrift to have fuffered these things, and to enter into his glory? After his Afcenfion S. Peter made this profeffion before the Afts 3. 18. Jews, who had thofe Prophecies, and faw his Sufferings; Those things which God before had fhewed by the mouth of all his Prophets, that Chrift fhould fuffer, be bath fo fulfilled. Whatsoever therefore was determined by the Counsel of God, whatfoever was revealed by the Prophets concerning the Sufferings of the Meffias, was all fulfilled by that Jefus whom we believe to be, and worship as the Chrift. Which is the fourth and last affertion propounded to exprefs our Saviour's Passion in relation to his Office.

connexio in

much against

Having confidered him that fuffered in his Office, we are next to consider him in his Person. And being in all this Article there is no perfon expreffly named or defcribed, we must look back upon the former, till we find his defcription and his name. The Article immediately preceding leaves us in the fame fufpenfion; but for our fatisfaction refers us to the former, where we find him named Jefus, and defcribed the only-begotten Son of God.

Now this Son of God we have already fhewed to be therefore truly called the Only-begotten, because he was from all eternity generated of the Effence of the Father, and therefore is, as the eternal Son, fo alfo the eternal God. * This is that Wherefore by the * immediate coherence of the Articles, and neceffary coninfeparabilis fequence of the Creed, it plainly appeareth that the eternal Son of God, God the Creed, of God, very God of very God, fuffered under Pontius Pilate, was cruwhich Caffia- cified dead and buried. For it was no other perfon which fuffered under nus urgeth So Pontius Pilate than he which was born of the Virgin Mary, he which Neftorius, De Was born of the Virgin Mary was no other perfon than he which was conIncarn. 1. 6. ceived by the Holy Ghoft, he which was conceived by the Holy Ghoft was no other perfon than our Lord, and that our Lord no other than the only Son of God: therefore by the immediate coherence of the Articles it followI Cor. 2. 8. eth, that the only Son of God, our Lord, fuffered under Pontius Pilate. Acts 20. 28. That Word which was in the beginning, which then was with God, and was paffum Sym- God, in the fulness of time being made flesh, did fuffer. For the Princes boli tenet au- of this world crucified the Lord of glory; and God purchafed his Church Apoftolus with his own blood. That perfon which was begotten of the Father before tradidit, di- all Worlds, and fo was really the Lord of glory and most truly God, took upcens, Si enim on him the nature of Man, and in that nature being ftill the fame perfon cognoviffent, which before he was, did fuffer. When our Saviour fafted forty days, there Dominum was no other perfon hungry than that Son of God which made the World; gloriæ cruci- when he fat down weary by the Well, there was no other perfon felt that gil. adverf. thirst but he which was eternally begotten of the Father the fountain of Eutych. 1. 2. the Deity: when he was buffeted and fcourged there was no other perfon

Dominum

thoritas, &

nunquam

fixiffent. Vi

fenfible of those pains than that eternal Word which before all Worlds was impaffible; when he was crucified and died, there was no other perfon which gave up the Ghoft but the Son of him, and fo of the fame nature with him, who only hath immortality. And thus we conclude our first Confideration propounded, viz. Who it was which fuffered; affirming that, in refpect of his Office, it was the Meffias, in refpect of his Perfon, it was God the Son.

But the perfect probation and illustration of this truth requireth first a view of the second Particular propounded, How, or, In what he suffered. For

while we prove the Perfon fuffering to be God, we may feem to deny the Paffion, of which the Perfection of the Godhead is incapable. The Divine Nature is of infinite and eternal happiness, never to be disturbed by the least degree of infelicity, and therefore fubject to no fenfe of mifery. Wherefore while we profefs that the Son of God did fuffer for us, we must so far explain our Affertion, as to deny that the Divine Nature of our Saviour suffered. For being the Divine Nature of the Son is common to the Father and the Spirit, if that had been the fubject of his Paffion, then must the Father and the Spirit have fuffered. Wherefore as we ascribe the Paffion to the Son alone, fo muft we attribute it to that nature which is his alone, that is, the human. And then neither the Father nor the Spirit will appear to fuffer, because neither the Father nor the Spirit, but the Son alone, is Man, and fo capable of fuffering.

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Whereas then the Humanity of Christ confifteth of a Soul and Body, thefe were the proper fubject of his Paffion; nor could he fuffer any thing but in both or either of these two. For as the Word was made flesh, though the Word was never made, (as being in the beginning God) but the flesh, that of is, the Humanity, was made, and the Word affuming it became flesh; fo faith S. Peter, Chrift fuffered for us in the flesh, in that nature of manif, which he took upon him: and fo God the Son did fuffer, not in that nature in which he was begotten of the Father before all Worlds, but in that flesh which by his Incarnation he became. For he was put to death in the flesh, but quickened in the Spirit; fuffered in the weakness of his Humanity, but rofe by the power of his Divinity. As he was made of the feed David according to the flesh, in the language of S. Paul; fo was he put to death in the flesh, in the language of S. Peter: and as he was declared to be the Son of God with power, according to the spirit of holiness; fo was he quickened by the spirit. Thus the proper fubject and recipient of our Sa- 1 viour's Paffion, which he underwent for us, was that nature which he took Adeo falva eft from us.

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Athanas.

de Incarn.

pr. 4. 18.

a1 Pet. I. I Pet. 3.

utriufque

proprietas

substantiæ,

illo, id eft,

& caro paffio

Far be it therefore from us to think that the Deity, which is immutable, fubftantia, ut could fuffer; which only hath immortality, could die. The conjunction & Spiritus res with Humanity could put no imperfection upon the Divinity: nor can that fuas egerit in infinite Nature by any external acquifition be any way changed in its in- virtutes & otrinfical and effential Perfections. If the bright rays of the Sun ȧre pera & figna, thought to infinuate into the most noifome bodies without any pollution of nes fuas funthemselves, how can that fpiritual Effence contract the leaft infirmity by any eta fit, efuriunion with Humanity? We muft neither harbour fo low an estimation of ens fub Diabolo, fitiens the Divine Nature, as to conceive it capable of any diminution; nor fo fub Samarimean esteem of the Effence of the Word, as to imagine it fubject to the tide, flens Lafufferings of the flesh he took; nor yet fo groundless an eftimation of the zaruin, anxia ufque ad great mystery of the Incarnation, as to make the properties of one nature mortem, demix in confufion with the other. These were the wild Collections of the nique &mor* Arian and Apollinarian Hereticks, whom the Church hath long fince fi-ul advers. tul. lenced by a found and fober affertion, That all the sufferings of our Medi- Prax. c. 27. ator were fubjected in his human Nature.

tua eft. Ter

Clement. Alex. Padag.

1. 1. c. 5.91. c. † Τὸ γδ φύσφ ἄφθαρτον καὶ ἀναλλοίωτον ἀεὶ τοιετόν ἐσιν, ο (μαλλοιόρθρον τῇ ταπεινῇ φύση, ὅταν ἐν ἐκείνη και οικονομίαν λύηθε Greg. Nyffen. Epift. - Ως δ' ηλιακό φωτὶς πάθοιέν τι ἀκτῖνες τὰ πάντα πλυράσαι, καὶ σωμάτων νεκρῶν καὶ ὁ καθαρών εφαπτόμθμοι πολὺ πλέον ἡ ἀσώμα]Θ τῇ Θεν διύαμις ἔτ ̓ ἂν πάθοι ἢ ἐσίαν, εδ ̓ ἂν βλαβείν ζώμα]α ἀσωμάτως ἐπαφωμών. Eufeb. Demon. Evang. l. 4. C. 13. *This danger is the rather to be unfolded, because it is not generally understood. The Herefie of Arius, as it was condemned by the Council of Nice, is known to all. But that he made the nature of the Word to fuffer in the flesh, is not fo frequently or plainly delivered. This Phobadius (the first of the Latin Church who wrote against the Arians,) chargeth them with. Duplicem hunc ftatum, non conjunctum, fed confufum, vultis videri; ut etiam unius veftrum, id eft Epiftola Potami, quæ ad Orientem & Occidentem tranfmiffa eft, quà afferit, carne & fpiritu Chrifti coagulatis per fanguinem Mariæ, & in unum corpus redactis, paffibilem Deum factum. Hoc ideo, ne quis illum ex eo crederet, quem impaffibilem fatis conftat. Lib. adv. Arianos, c. 7. And again, Non ergo eft fpiritus caro, nec caro fpiritus, quod ifti volunt egregii Doctores, út factus fit fcilicet Dominus & Deus nofter ex hac fubftantiarum permixtione paffibilis. Ideo autem paffibilem volunt dici, ne ex impaffibili credatur. Cap. 8. Márk & 'Aghavos B b 2 φαντάζον

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Φαντάζον), (άρκα μόνω υπολθέμθμοι ανειληφας Σωτήρα, τ' ἢ τα παθες νόησιν ἐπὶ ἢ ἀπαθῆ θεότητα αναφέροντες ἀσεβῶς, S. Athan. lib. de. Incarn. Of this S. Hilary is to be understood: Sed eorum omnis hic fenfus, ut opinentur metum mortis in Dei Filium incidiffe, qui afferunt non de æternitate prolatum, neque de infinitate paternæ fubftantiæ exftitiffe, fed ex nullo illum qui omnia creavit effectum; ut affumptus ex nihilo fit, & cœptus ex opere & confirmatus ex tempore. Et ideo in eo doloris anxietas, ideo fpiritûs paffio cum corporis paffione. Can. 31. in Matth. Where clearly be argues against the Arians. The right understanding whereof is the only true way to reconcile those harsh fayings of his, which fo troubled the Mafter of the Sententes, and the whole Schools ever fince.

carnis omnia

tur & verbo,

quæ verbi

cantur in car

Δια τ' ακριβή

ὀνόματα· ὥσε

καὶ τὸ ανθρώπι

ΤΟΥ

θρωπίνῳ, και

Ep. ad Theoph. Xen To divas

And now the only difficulty will confift in this, how we can reconcile the
Perfon fuffering with the Subject of his Paffion; how we can fay that God
did fuffer, when we profefs the Godhead fuffered not.
But this feeming

be

difficulty will admit an easie solution, if we confider the intimate conjun * Per indiffo- ction of the Divine and Human Nature, and their union in the Perfon of lubilem unita- the Son. For *hereby those Attributes which properly belong unto the one tem Verbi & are given to the other; and that upon good reafon. For being the fame quæ carnis individual perfon is, by the conjunction of the nature of God and the nafunt afcribun- ture of man, really and truly both God and Man; it neceffarily followeth, quomodo & that it is true to fay, God is man, and as true, A man is God: becaufe in this particular he which is man is God, and he which is God is man. Again, funt prædi- being by reafon of the Incarnation it is proper to fay, God is man, it folne. Orig. in loweth unavoidably, that whatsoever neceffarily belongeth to the human Ep. ad Rom. nature, may be fpoken of God; otherwife there would be a man to whom ἑνότητα σ' τε the nature of man did not belong, which were a contradiction. And being wegions by virtue of the fame Incarnation it is also proper to fay, A man is God, Gadsby the fame neceffity of confequence we muft acknowledge, that all the ef προσλαβομθύης Setos, fential Attributes of the Divine Nature may truly be fpoken of that man; Misar otherwife there would be one truly and properly God to whom the Nature ovéμals of God did not belong, which is a clear repugnancy. Again, if the proSeperties of the Divine Nature, may be truly attributed to that man which is To Seo Tv-God, then may thofe actions which flow from thofe properties be attribuτονομάζεις. ted to the fame. And being the properties of the human nature may Greg. Nyff. alfo attributed to the eternal Son of God, thofe actions or paffions which did proceed from those properties may be attributed to the fame Son of God, or God the Son. Wherefore as God the Son is truly man, and as vis man truly paffible and mortal; fo God the Son did truly fuffer, and did 2. Theo truly die. And this is the only true † Communication of Properties. dor. Dial. 3. Not that the effential Properties of one nature are really communicaCalled by the ted to the other nature, as if the Divinity of Chrift were paffible and narily Com- mortal, or his Humanity of original Omnipotence and Omnipresence; municatio i- but because the fame God the Son was alfo the Son of man, he was at diomatum, by the fame time both mortal and eternal: mortal as the Son of man, in Greek Divines refpect of his Humanity; eternal, as the Son of God, in refpect of his Avlidores, and Divinity. The Sufferings therefore of the Meffias were the Sufferings of God the Son: not that they were the Sufferings of his Deity, as of which that was incapable; but the Sufferings of his Humanity, as unto which that was inclinable. For although the human nature was conjoined to the Divine, yet it fuffered as much as if it had been alone; and the Divine as little fuffered as if it had not been conjoined: because each kept their refpective Properties distinct, without the leaft confufion in their most intimate conjunction. From whence at last the Perfon fuffering is reconciled to the Subject of his Paffion: For God the Son being not only God, but also man, fuffered, though not in his Deity, by reafon of which he is truly God; yet in his Humanity, by which he who is truly God, is as truly Man. And thus we conclude our two firft Difquifitions: Who it was that fuffered; in refpect of his Office, the Meffias, in refpect of his Perfon, God the Son: How it was he fuffered; not in his Deity, which

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Schools ordi

the ancient

Sometimes'Arτιμελάσασις.

is impaffible, but in his Humanity, which he affumed, cloathed with our infirmities.

Our next enquiry is, What this God the Son did fuffer as the Son of man; not in the latitude of all his fufferings, but fo far as they are comprehended in this Article, which firft prefcindeth all the antecedent part by the expreffion of time under Pontius Pilate, who was not Governour of Judea long before our Saviour's Baptifm; and then takes off his concluding Paffion, by adding his Crucifixion and his Death. Looking then upon the fufferings of our Saviour in the time of his preaching the Gofpel, and efpecially before his Death, we fhall beft understand them by confidering them in relation to the subject or recipient of them. And being we have already fhewed his Paffion was wholly subjected in his humane nature, being that nature confifteth of two parts, the Soul and Body; it will be necessary to declare what he suffered in the Body, what in the Soul.

For the first, As we believe the Son of God took upon him the nature of Man, of which the Body is a part; fo we acknowledge that he took a true and real Body, fo as to become flesh of our fleth, bone of our bone. This Body of Christ, really and truly humane, was alfo frail and mortal, as being accompanied with all thofe natural properties which neceffarily flow from the condition of a frail and mortal Body: and though now the fame body, exalted above the higheft Heavens, by virtue of its glorification be put beyond all poffibility of Paffion; yet in the time of his Humiliation it was cloathed with no fuch glorious perfection; but as it was fubject unto, fo it felt weariness, hunger and thirft. Nor was it only liable to thofe internal weaknesses and natural infirmities, but to all outward injuries and violent impreffions. As all our corporal pain confifts in that fenfe which ariseth from the folution of that continuity which is connatural to the parts of our body; fo no parts of his facred body were injurioufly violated by any outward impreffion, but he was truly and fully fenfible of the pain arifing from that violation. Deep was that fenfe and grievous was that pain which thofe Scourges produced, when the plowers ploughed upon his back and made long their furrows: the dilaceration of those nervous parts created a moft fharp and dolorous fenfation. The coronary Thorns did not only exprefs the fcorn of the impofers by that figure into which they were contrived, but did alfo pierce his tender and facred Temples to a multiplicity of pains, by their numerous acuminations. That fpear directed by an impertinent malice which opened his fide, though it brought forth water and blood, caufed no dolorous fenfation, because the Body was then dead: but the Nails which pierced his hands and feet made another kind of impreffion, while it was yet alive and highly fenfible. Thus did the body of the Son of man truly fuffer the bitterness of corporal pains and torments inflicted by violent external impreffions.

fcepit anim

Fide. 1. 2. c. 3.

As our Saviour took upon him both parts of the nature of man, fo he fuf- Qui fufcepit fered in them both, that he might be a Saviour of the whole. In what animam, fufense the Soul is capable of fuffering, in that he was fubject to animal Paf- paffionem. fion. Evil apprehended to come tormented his Soul with fear, which was S. Ambrof. de as truly in him in refpect of what he was to fuffer, as Hope in reference to the recompenfe of a reward to come after and for his Sufferings. Evil apprehended as prefent tormented the fame with Sadnefs, Sorrow, and Anguish of mind. So that he was truly represented to us by the Prophet, as a man Ifa. 53. 3. of forrows, and acquainted with grief; and the proper fubject of that Grief he hath fully expreffed who alone felt it, faying unto his Difciples, My foul is exceeding forrowful, even unto death.

We

Matt. 26.38.

We ought not therefore to question whether he fuffered in his Soul or no; but rather to endeavour to reach, if it were poffible, the knowledge how far and in what degree he fuffered; how bitter that grief, how great that forrow and that anguish was. Which though we can never fully and exactly measure; yet we may infallibly know thus much, both from the expreffions of the Spirit of God, and from the occafion of his Sufferings, that the griefs and forrows which he felt, and the anguish which he underwent, were most incomparably far beyond all forrows of which any perfon here was sensible or capable.

The Evangelifts have in fuch language expressed his Agony, as cannot but Mat. 26.37. raise in us the highest admiration at the bitterness of that Paffion. He began Mark 14. 33. to be forrowful, faith S. Matthew; He began to be fore amazed, faith S. Mark, and to be very heavy, fay both: and yet these words in our Tranflation come far fhort of the *Original Expreffion, which render him fud*The words denly, upon a present and immediate apprehenfion, poffeffed with fear, hornal are three, ror and amazement, encompaffed with grief, and overwhelmed with forrow, AUT, - preffed down with confternation and dejection of mind, tormented with anxiety and disquietude of fpirit.

in the Origi

dauberat,

and αδημονεῖν. Avraag, the

firft is of a known and ordinary fignification, but in this cafe it is to be raised to the highest degree of its poffible fignificancy, as appears by the words which follow, weiλurós iswi toxń mx. For, as the ancient Grammarians obferve, " (@er) πρόθεσις ἐπίτασιν δηλοῖ· and again, ή (ελ) πρόθεσις λαμβάνης) ἀντὶ δ (ὑπὲς) και λόγον υπερθέσεως καὶ πειτότητος, and therefore eixuto; of it felf must fignifie a man possessed with an exceffive grief; as in Eschylus, akibagu nguos, that is, according to the Scholiaft, wews Bagy. But befide this Greek notation, here is to be observed a reference to the words of David, Pfal. 42.5. Ivali weiλuñó, é i Juxý my; w. So that it doth not only fignifie an excess of forrow furrounding and encompassing the Soul; but also fuch as brings a confternation and dejection of mind, bowing the Soul under the preffure and burthen of it. And if neither the notation of the word, nor the relation to that place in the Pfalms did exprefs that forrow, yet the following part of our Saviour's words would fufficiently evidence it, as Javáry, it was a forrow which like the pangs of death compaffed him, and like the pains of hell got hold upon him, Pfal. 116. 3. The fecond word ufed by S. Mark alone, is cneaubea, which with the Vulgar Latin is Pavere, but in the Language of the Greeks bears a higher fenfe. Θάμβος σημαίνει * έκπληξιν, fays Etymologus : and Hefychius, Θάμβος, θαῦμα, ἔκπληξις. Gloff. Vet. Θάμβος, ftupor. Philoponus, preferved by Euftathius Ιλ. μ'. Θάμβος μὲ ἡ ἔκπληξις. θαμβὸς ἢ καὶ ἐξεῖαν τάσιν ὁ cxλultis. From whence the Verb auber, in termination active, in fignification paffive, perculfum effe, in Homer, Θάμβησεν δ' ̓Αχιλλούς· where it is the obfervation of Euftathius, Τὸ ἐθάμβησεν ἐνες [ηλικὸν ἡ νεωτέρα χρῆσις ἐκ ἔχει· θαμ βάμθμοι γδ, καὶ ἐθαμβίνη, καὶ τεθάμβημαι, φασὶν οἱ μεθ' Ομηρον but not univerfally true. For (as to our purpose) we have both the use and fenfe of this word in the Old Teftament. As I Sam. 14. 15. 127, PN » iláμbnow ʼn v, and the earth quaked. And Pfal. 48. 5. n. Aquila, ibauchenoav, Symmachus, žeλánov as Pfal. 31.22. 'Eywiza is y curves ps, Aquila, daubnou, Symmachus, cure. The like is alfo in the paffive termination: as Daniel expreffes his fear in a vifion, itaμsnila, & izla izi wegswñov μs, Dan. 8. 17. and the wicked are defcribed by the Wife man, θαμβάμβροι δεινῶς, καὶ ἰνδάλμασιν ἐκ ταρασσόμενοι, Sap. 17. 3. From whence it appeareth that sαμβεις of it felf fignifeth daμbeing a high degree of fear, horror, and amazement. Gloff. Vet. Oaμssμa, Obftupeo, ftupeo, pavefco. And by the addition of the prepofition is the fignification is augmented. ""Exbaubos, xxnx70s, Hefych. paffively; Oneiev Dobeogv xixbaubov. Dan. 7.7. actively, i. e. curanxlinov. Such an augmentation in this word is juftifiable by that rule left us in Euftathius ad Iliad. έ. ή (ξ) πρόθεσις & μόνον τ' ἔξω δηλοῖ χέσιν, ἀλλὰ ὕψωμα πολλάκις σημαίνει. of which he gives an example in envouías, used by Ariftophanes in Pluto, though not named by him. And again, ad Iliad. v. ǹ (ig) weýleσis initaow dr λοῖ, ὁποίαν καὶ τὸ μάλισα. Εκθαμβεως therefore is μάλισα θαμβείας, to be furprized with horror in the higheft degree, even unto ftupefaction. Gloff. Vet. 'Exaubμm, obftupefco. The third word is 'Adnuoveiv, Vulg. Lat. tædere in S.Mark, matus effe in S. Matthew: but it hath yet a farther sense. 'Adnuovã, äundi, dywvia, Says Hefychius. Aduova, tò Xív μ, Suidas. It fignifieth therefore grief and anguish in excess, as appeareth alfo by the origination of it. For, as Euftathius obferves, τὸ ἀδημονεῖν πρωτότυπον ἀδήμων αδήμονος, ὁ ἐκ λύπης ὡς οἷα καὶ τινος κόρα, ὃς ἄδος λέγει, αναπεπίο κώς. Iliad. λ'. From ἀδῶ ἀδήσω ἀδήμων, from ἀδήμων ἀδημονῶ. It hath therefore in it the fignification of adl or λίαν, αtiety, or extremity. From whence it is ordinarily fo expounded, as if it contained the confequence of the greatest fear or forrow, that is, anxiety of mind, difquietude and refileffness. Adnμover, aλver droger, auixaveir, Etymol. As An-. tony is expreffed by Plutarch, after the loss of 8000 men, being in want of all things necessary for the reft, Kheomáτqav weeps, & Bogdawsons, adamover hve. So where the Heb. Son is by the LXX. tranflated cnndayñs, by Symmachus it is rendred adnuovs, Ecclef. 7. 16.

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This he first expreffed to his Difciples, faying, My Soul is exceeding forrowful; and left they fhould not fully apprehend the excefs, adding even unto death, as if the pangs of death had already encompaffed him, and, as the Pfalmist speaks, the pains of Hell had got hold upon him. He went but a little farther before he expressed the fame to his Father, falling on his face and praying, even with strong crying and tears, unto him that was able to save him from death. Nor were his cries or tears fufficient evidences of his inward Sufferings, nor could the Sorrows of his breast be poured forth either at his

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