e

from everlasting of the Father, the very and eternal God, of one substance with the Father, took man's nature in the womb of the blessed Virgin, of her substance, so that two whole and perfect natures, that is

prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds." Matt. iii. 17. "And lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased." 2 Cor. v. 18. "And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation." John viii. 58. Mark ix. 7. John iii. 16.

c Begotten indeed, or else he would not be a Son; but from everlasting, or else he would not be God. Heb. i. 5-12. "Unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of thy kingdom. And thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of thine hands: they shall perish, but thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail."

THE DIVINITY OF CHRIST.

That is, not metaphorically, but properly so called. Rom. ix. 5. "Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever."

e That is, of one and the same Godhead with the Father. John x. 30. "I and my Father are one."

THE INCARNATION OF CHRIST.

Since God hath promised that the "seed of the woman shall

to say, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God and very Man, who truly

bruise the serpent's head" (Gen. iii. 15.), it was necessary that he should be born of a virgin, that so he might not be the seed of man as all other men are. Isaiah vii. 14. "Behold a virgin shall conceive and bear a son, and shall call his name Immanuel." Matt. i. 23. "Behold a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted, is God with us." Gal. iv. 4. "But when the fulness of time was come, God sent forth his Son, made of a woman, made under the law." It was necessary for Christ to be incarnate, or become man, because as God he could not have suffered; "God being a spirit, and therefore without body, parts, or passions." It appears from the history of Christ's life and ministry, contained in the gospels, that, except his miraculous conception and his freedom from sin, he was in all things like unto man; he was born and grew up like other infants; he increased in wisdom as he increased in stature; he was supported by the usual modes of nutrition, so that his enemies observed he came eating and drinking; he slept; he was subject to fatigue, hunger, and thirst; he was in all things tempted like man; he wept; his soul was exceeding sorrowful; he suffered severe agony of mind, and at length expired upon the cross; and even after his resurrection, he convinced his doubting disciples that he had flesh and bones. Heb. ii. 14. "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same." Heb. ii. 17. "In all things it behoved him to be made like unto his brethren."

THE UNION OF THE TWO NATURES.

8 The two natures, the divine and the human, are indeed joined together in Christ, but not confounded; and from these two natures, each of which still remains entire, is made one person, of which thus united, that is often predicated or spoken, which is only proper to one of the natures. Thus

h

suffered, was crucified, dead, and buried,1 to

God is said to have shed his blood, Acts xx. 28, and the man Christ Jesus is proposed to be worshipped by the angels. Heb. i. 6.-Col. ii. 9. "For in him dwelleth all the fulness of the Godhead bodily." 1 Tim. iii. 16. "And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory."

THE PASSION OF CHRIST.

h That the Messiah was to suffer was foretold in a variety of passages in the Old Testament. The suffering of Christ was also typified in the sacrifice of the law, and particularly in the passover.

The crucifixion of Jesus is related by all the evangelists; and the incredulity of Thomas, recorded by St. John, afforded an opportunity of shewing that the prophecies of Zechariah and David were literally fulfilled. John xx. 27. "Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless but believing."

That Jesus really expired upon the cross was evident both to his faithful friends, who out of regard to their Lord and Master were present at his crucifixion, and also to his implacable enemies, who fancied that they thus saw the accomplishment of their wicked purpose. And even the Roman soldiers, who probably felt little either of affection, or of malice, seeing him already dead, forebore to break his legs; but, John xix. 33, 34. "one of these soldiers with a spear pierced his side, and forthwith came thereout blood and water."

I The mention of the grave of the Messiah in the following passage of Isaiah, may be considered as a prediction that he was to be buried: Is. liii. 9. "He was cut off out of the land of the living; and he made his grave with the wicked, and with the rich in his death;" and not only the burial of the Messiah, but the time he was to remain interred, was typified in the person of Jonas, Matt. xii. 40. "For as Jonas was three days and three nights in the whale's belly, so shall

reconcile his Father to us," and to be a sacrifice"

the Son of Man be three days and three nights in the heart of the earth."

66

THE ATONEMENT OF CHRIST.

m Or, according to the usual manner of speaking in Scripture, to reconcile us to his Father." Whether this be expressed after the one way or the other, it comes to the same thing as Bishop Pearson, in his exposition of the Creed has proved against Socinus. This is certain, that Christ by his death has removed all obstacles from the way of our access to God. For he, lest mankind, who upon the account of their sins were obnoxious to the divine justice, should utterly perish, offered himself as an expiatory sacrifice to God; from whence he is said (Mat. xx. 28.) δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν, "To give his life a ransom for many;" and 1 Tim. ii. 6. it is said, "that he gave himself a ransom for all," (¿ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων.) Ephes. ii. 16, 17, 18. "That he might reconcile both (Jews and Gentiles) unto God in one body by the cross, having slain the enmity thereby; he came, and preached peace to them which were afar off, and to them that were nigh. For through him we have access by one Spirit unto the Father." 2 Cor. v. 18. "And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation.”

n Isaiah liii. 4, 5, 6. "Surely he hath borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed. All we, like sheep, have gone astray; we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all." And 1 John ii. 2. "He is the propitiation for our sins; and not for ours only, but also for the sins of the whole world; if any man sin we have an advocate with the Father, Jesus Christ the righteous." And 2 Cor. v. 21. "He hath made him to be sin, (or a sin offering) for us, who knew no sin; that we might be made the righteousness of God in him." Ephes. v. 2. "Christ hath given himself for us, an offering and

not only for original guilt, but also for all actual sins of men.

a sacrifice to God for a sweet-smelling savour." From all which it plainly follows, that our blessed Saviour was a sacrifice for all the sins of men, both original and actual.

• By original guilt is meant that guilt which was incurred by the disobedience of Adam, and transmitted to all his posterity; and by actual sins of men, are meant those sins which individuals actually commit; for there is no man that sinneth not." 1 Kings viii. 46. Eccles. vii. 20.-(See Article IX.)

A great proof of Christ's divinity is, his allowing himself to be worshipped, as in the case of Thomas, John xx. 28; and when he performed miracles, he did them in his own name and by his own command.

ARTICLE III.

Of the going down of Christ into Hell.a

As Christ died for us, and was buried, so

This article is directed against those who asserted that the crucifixion produced only a trance or diliquium, and that Christ did not really suffer death. This article is added because it is also part of the Creed.

CHRIST'S DEATH.

b 1 Thess. v. 10. "Who died for us." 1 Cor. xv. 3. "Christ died for our sins according to the Scriptures."

CHRIST'S BURIAL.

1 Cor. xv. 4. "He was buried."