The historie of Adam, or the foure-fold state of man, vvell formed in his creation, deformed in his corruption, reformed in Grace, and perfected in glory. By Mr. Henry Holland, late preacher at Saint Brides Church in London.

Consolations following this Faith concerning Christs pure Conception, Incarnation, and this inspeakeable vnion of natures in this one sacred person: are these.

First, I vnderstand and conceiue hee is a most fit Aduo∣cate to his Father being very God, and a most comfortable Mediator for me, beeing very man well acquainted with all my greuances, and one I may boldly draw neere vnto. Heb. 2.16.17.18. and 4.16.

Secondly, I conceiue also that hee hath beene so acquain∣ted in our flesh with our temptations, that he hath a speciall experience of our infirmities in his owne sacred person: not that the Sonne of God had need of our affections and temp∣tations to make him mercifull vnto vs, but for that we can best perswade our selues of his mercy when we learne that hee hath beene acquainted with our passions.

Quest. 29. Tell me now breefly what meane you by the

properties of the humane and diuine nature: and by the communication or coniunction of properties?

Ans. When I say and beleeue that Christ did assume all the essentiall properties of mans nature, I meane hee tooke not onely the soule and body of man, but also euery qualitie and adiunct thereunto appertaining (excepting sinne) for he had the vnderstanding, the reason, the will and all the affec∣tions of man (without sinne) being made like his brethren in all things. Heb. 2.17.

Secondly, againe when I beleeue and say, that Christ did retaine in this personall vnion of both natures, all the pro∣perties of his diuine nature, I meane these and the like, that hee was, this very person now, God and man, Eternall, Almightie, Incomprehensible, Immutable, most Perfect, for these and the like bee the properties of the diuine nature.

Thirdly, the communication of these properties (as Di∣uines speake, for the better vnderstanding of some Scriptures vttered concerning this sacred person) it this, when wee as∣cribe that which is proper vnto one nature vnto the other, because of the aforesaid personall vnion of both natures: as when the Apostle saith. Act. 20.28. God hath purchased the Church with his owne bloud. This maner of speaking is with respect to this vnion, and herein that which is proper to the humane nature is ascribed vnto the diuine: for that this sacred person which did this great worke with his owne bloud is ve∣ry God.

But here wee bee also to obserue that there is no commu∣nication of the essentiall properties of these natures, but in concreat only (as Logicians speake) not in the abstract, as we may say truely, and according to the doctrine of Godlinesse, that God dyed for vs, but wee may not say therefore, the Dei∣tie dyed for vs.

Quest. 30. Tell mee yet more succinctly, what diuine rea∣sons, haue you to shew the necessitie of this, that our Media∣tor must bee very God and very man, and that these two na∣tures must thus admirably bee vnited together, and his con∣ception

so pure?

Ans. First, breefly for the first: hee must bee very God.

First, because hee had receiued a charge from his Father (which did require an infinite power) to wit by his merits and vertue to saue the elect, for it was needfull that his price should ouer-prise our sinnes.

Secondly, if hee had not beene very God, hee could not haue ouercome death. Rom. 1.3.4.

Thirdly, for that it behooued him also to ouercome and kill sinne and death in vs, euen in our consciences. Ioh. 5. 24.25. and to quicken vs. Rom. 8.11. by giuing vs the spi∣rit of faith to apprehend all his merits, and to apply the same vnto our selues. Now who can giue the holy Ghost but God himselfe. Luke. 11.13.

Lastly, hee was to loosen and to destroy all the accursed works of Sathan in vs.

Secondly, and for the second point hee must be very man.

First, that God might declare his vnchangeable iustice, and hatred of sinne, and his inspeakable loue and mercie to the elect: the first hee sheweth in punishing sin in his owne Sonne: the second hee declareth in that hee punisheth not our sinnes in our selues but in an other.

Secondly, that we might conceiue rightly of the brother∣ly affection of our Mediator towards vs: and how that hee which sanctifieth and they which are sanctified are all one.

Thirdly, for that God had confirmed it with an oth that the Messias should come of the loines of Dauid. Psal. 133. and 89. and of the seed of the woman according to the Gos∣pell preached in the beginning in paradise. Gen 3.15.

Thirdly, for the third poynt this I beleeue and auouch breefly that saluation could not haue beene obtained for man, vnlesse the nature of God and man were vnited together in one person.

First, because otherwise this work had not beene perfor∣med by the bloud of the Sonne of God, and so it had beene insufficient for vs.

Secondly, beecause the humanitie of Christ could neuer haue borne that punishment for sinne.

Thirdly, Saluation thus obtained could neuer haue beene maintained, but that these natures bee thus knit together: for that Christ is and must bee the pledge of our reconciliation for euer. Psal. 110.1. Mat. 22.44.

Fourthly, by this meanes we haue as it were kinred with God, in Iesus Christ, who is become our Immanuel, God with vs, or God manifest in our flesh. Mat. 1.1. Tim. 3.16.

Fourthly, for the fourth and last branch of the question I say and beeleeue that it was necessary that our Lord and Sauiour should bee pure, without the staine of sinne in his conception, and that the holy Ghost in this great work did so prouide.

First, for that the most glorious and diuine nature of God could neuer else bee vnited vnto the humane.

Secondly, for that a sinner could neuer haue beene accep∣ted to make this attonement or to offer vp any sacrifice for sinne.

Thirdly, for that hee could not haue sanctified others, vnlesse hee were the most pure and the most holy one of God in himselfe. Heb. 2.11. and Chap. 10.9.10.

Thus then the Lord Iesus Christ our most blessed Redee∣mer hath taken to himselfe of the whole masse of mankind being wholy infected and poysoned with sinne, hee tooke, I say, one portion thereof, and did perfectly sanctifie it, by the power of the holy Ghost, and out of it deriues perfect holi∣nesse and sanctification vpon all his elect, by imputation of his merits for their iustification, and by his holy Spirit work∣ing in them inherent righteousnesse and sanctification that so they may serue him for euer in this life and for euer.

Quest. 31. Now proceed to the Articles following: Hee suffred vnder Pontious Pilate, was crucified, dead, and buried, and descended into hell: what thinke you of these first in ge∣nerall?

Ans. These words containe, and set beefore vs all the

degrees of his humiliation: first, in generall in these words, he suffred vnder Pontius Pilate: Next the manner how, and the degrees of his humiliation, and suffring are specified: first, hee was crucified: secondly, hee dyed: thirdlie, hee was bu∣ried: fourthly, he descended into hell.

First, as concerning his suffrings in generall, I beleeue hee wanted not passions all his life, from the houre of his birth vnto his death, and this that Euangelical Prophet foretold by the spirit of prophecie. Es. 53.2.3.4.5. He hath neither forme nor beautie: when wee shall see him, there shall be no forme that wee should desire him. Hee is despised, and reiected of men, hee is a man full of sorrowes, and hath experience of infirmities, wee hid, as it were, our faces from him, hee was despised, and we esteemd him not. Surely hee hath borne our infirmities, and cari∣ed our sorrows, yet wee did iudge him as plagued of God & hum∣bled, but hee was wounded for our transgressions, hee was broken for our iniquities, the chasticement of our peace was vpon him, and with his stripes wee are healed.

Hee suffred in all his life many sorrowes, in his natiuitie and infancie nakednesse and pouertie, as in the whole course of his life on the earth, hee suffred Sathan to tempt him, hee was a hungrie, hee was b thirstie, hee was wearie: hee suffred many indignities and reproches, by the Iewes and Herod, by the Scribes, Pharises, and Saduces, for all the Iewish secta∣ries, and Rabbines were set vp, as by the Diuell to shoot their arrowes against him.

And as touching his humiliation, this holy person before described was humbled in respect of both natures: for first his humanitie was subiect to the infirmities of nature, as also to the miseries and punishments due to man for sin. Second∣ly, for his God-head, albeit that can not bee changed, yet was it hid as vnder a cloud all the time of his abode on earth (without any great manifestation) till hee was declared pow∣erfully by his resurrection, and ascention to be the onely be∣gotten Sonne of God.

Here obserue for instruction and consolation. There is

such a relation betweene the head and the members, and such an agreement: that looke how it was with him, so it must bee with all the faithfull: first, he suffred, then hee entred into glory, euen so must they doe: wherefore first note it is a wretched case for a man to bee euer in ease, as the rich man was. Luke. 16. and the other desired to bee. Luke. 12. neuer disquieted in body, soule, goods, or good name: for wee see by Christs example, that through many tribulations must wee passe to heauen. Here then must be a very speciall con∣solation for the Godly afflicted that they must bee crucified with Christ in earth, before they can bee crowned with him in heauen.

Quest. 32. Descend to this speciall Article: Hee suffred vnder Pontius Pilate: why doe you so beleeue: what was this Iudge and what did he?

Ans. First, I so beleeue, because the Lord hath so recor∣ded by the Euangelists his passion. Luke. 23.14.15. Iohn. 19.14.

Now as touching this Iudge it is certaine that he was the Romaine Emperours deputie for that Prouince in Iewrie where Christ was crucified. Hee did proceed with Christ in forme of Law as men are handled in Courts of iustice for capitall crimes: hee was cited or apprehended, hee was ar∣raigned before Pilates tribunall seate, his indictment read, and proued by false witnesses, which were accepted for good, after this Pilate gaue sentence of death, and lastly, execution was done accordingly.

Obiect. But how came it to passe that the same Iudge should pronounce him innocent and yet condemne him as an euill doer?

Ans. The first was done by Gods determitate councell, that Gods Elect might euer see it, that their Redeemer dyed not for his owne sinnes: notwithstanding hee was condem∣ned as an euill doer by the same eternall decree and counsell of God, because hee was to beare the iniquities of the Elect, and to make full satisfaction for the same.

Herein then this is the meditation I haue by Faith: I do by faith beehold the Lord God himselfe exercising iudge∣ment by the mouth of Pilate. Iesus Christ is set himselfe beefore the tribunall seat of God here on earth loden with my sinnes, ready to receiue the sentence of Gods iudge∣ment, and to beare the wrath of God due to me for my sinnes: for hee put himselfe in our person as a wicked per∣son, before this tribunall seate: and Pilate pronounced the sentence of God vpon him (hee thinking nothing lesse) for that sentence was ratified by God in heauen. For so the holy Ghost hath testified that nothing was done in all this arraignement, attachment, triall, indictment and execution, but by the Lords owne determinate counsell, and from him, as if all had beene acted before his owne tribunall seate of iustice. Act. 2.23. So then Pilate, Iudas and the rest of the Iewes were but instruments to serue for the execution of Gods eternall decrees and iustice.

[Vse.] First, this ought continually to smite a terrour into impeni∣tent sinners, for there is no escaping from the iudgement of God but by this arraignement of Christ. Such therefore as receiue him not by faith in this life, shall be sure to hold vp the hand at the terrible barre of Gods iudgement.

Secondly, this arraignement to the beleeuer is the matter of all his consolation. Gal. 6.14. for by this hee is freed from all those euils that daylie bee executed and shall bee for euer, as from the iust iudgement of God vpon the wicked.

Quest. 33. What speciall things be we to obserue in and before his arraignement?

Ans. First, his preparation vnto his death testified by all the a Euangelists: for when his time drew neere hee set his minde and heart to it, and signified plainely both by words and signes that his death approched, where wee are to learne that if the Sonne must prepare himselfe to death, much more ought wee most miserable sinners, who by reason of our ma∣nifold weaknesses and wants, haue need of a thousand prepa∣rations more then hee.

Secondly, that his willingnesse in this action might the better appeare he makes choice of a place, well knowne to Iudas, where his enemies might apprehend him safely without any feare or danger of the people.

Thirdly, in that hee prayed so earnestly against the dan∣gers and temptations which were then so imminent, and death approching: wee bee taught to bee watchfull in the like case in all kinde of prayers and supplications vnto God.

Fourthly, wee are often to record his agonies in the gar∣den, and all that euening before his passion, for the Euange∣lists in many words testifie the same. Mark. 14.33. He tooke Peter, and Iames, and Iohn with him, and hee beganne to bee afraid and in great heauinesse: and hee spake the very same vnto them, My soule is very heauy euen vnto the death. Luke. 22.43. There appeared vnto him from heauen an Angell com∣forting him: but being in an Agonie, hee prayed more earnestly, and his sweat was like clods of bloud. Math. 26.37. He began to wax sorrowfull and grieuously troubled. Herein by this ex∣ceeding heauinesse, most admirable sweat, and extreeme pas∣sions of minde, such as neuer man bare, nor can beare, by his strong cries and tears, by all these and the like arguments, wee see (if God open the eyes of our vnderstanding by his holy spirit. Eph. 1.16.) how the burthen of sinne, and the hea∣uie wrath of God vpon him for the sinnes of all the Elect, pressed him, and yet is hee not oppressed, but cries vnto his Father, and an Angell is sent to comfort him: So ought we to doe when wee are plunged in the greatest temptations.

Obiect. It may bee doubted touching his prayer, when he cryeth, Father if it bee possible let this cup passe, &c. It may seeme, I say, that there should bee some combat and fight in the minde, will and affections of Christ, therefore some sinne.

Ans. There bee three kindes of combats: the one bee∣tweene the reason and the appetite, and this fight is alwaies sinfull, and was not in Christ: the second is betweene the flesh and the spirit: as. Gal. 5.17. Rom. 7. and this is in the re∣generate,

but not in Christ. The third is a combat of diuerse desires drawing a man to and fro: this may be in man with∣out fault, and was in Christ: hee desires to doe his fathers will, striuing with another desire of nature struggling, as it were, or endeuouring to preserue it selfe.

Fiftly, wee bee here to obserue in this blessed example of the Sonne of God, that whereas we make so light an account of sinne, as if it were nothing to sinne against God, here wee may behold as in a glasse, how the horror of Gods wrath for our rebellions brought downe euen the Sonne of God him∣selfe, and filled him with extreeme agonies and heauie pas∣sions of minde.

Sixtly, and lastly, wee bee here to obserue the long and wearisome combat hee had also with his bloudy enemies the instrumēts of Sathan in all that conflict: first, the maner of the apprehēsion: They came to take him as a theef with swords & staues. Lu. 22.52. Secondly, they hurry him being taken from Annas to Caiphas, and from Caiphas againe to Annas in the night, and that bound as a felon. Ioh. 18.13. and 24. Thirdly, in the high Priests house they smote him with a reed on the face, they blindfolded him, they mocked him, & smiting him they spake scornfully, prophecie who smote thee. Io. 18.24. Luk. 22.64. & they condemned him in their Counsell, & sent him bound to the secular power, or ciuill Magistrate. Iohn. 18.28. Fourthlie, bloudy Pilate hauing acquitted him, yet to please the Iewes hee scourgeth him. Iohn. 19.1. Fiftly, to fill him with reproches, contempt and paine, as an Vsurper of the kingdome, they platted a crowne of thornes vpon his head. Iohn. 19. ver. 2. and to the same purpose they put on him a purple garment, saluting him scornefully, Haile King of the Iewes. Iohn. 19. ver. 3. Sixtly, Pilate againe to gratifie Herod sent him to him, and hee with his Souldiers despised him, and mocked him. Luke. 23.11. Seauenthly, all this tos∣sing and harrying to and fro was after his precious body was scourged and sore wounded all ouer, and his head brused and rent with thornes. Eighly, and lastly, they put vpon his wea∣ried

body, his crosse wheron hee should bee crucified vnder which burthen hee fainted. Iohn. 19.17. Luke. 23.26. And thus the Sonne of God was tryed by the prince of darknes, with all kindes of extreeme passions that hee could inuent in that short space of time before his Crosse. Thus I say Iewes and Gentiles crucified him: first, the Iewes they kept him all night in Caiphas hall, and at the breake of day gathered a councell, and did proceede in iudgement against him and condemned him. Mat. 27.1. and forth-with lead him bound to Pilate: and hee made as quick a dispatch as they.

Quest. 35. Proceed to speake of the next Article of the passion of Christ, which is concerning his execution, in these words: I beleeue in Iesus Christ, crucified?

Ans. All the Euangelists testifie with one accord that this was the forme of his execution hee was crucified on a Crosse, and to fill him with paine, his hands and feet were fastned with nayles vnto the crosse. And all this was done to accomplish Gods eternall decree manifested beefore by the Prophets. The brasen Serpent was a picture of this. Num. 21. Io. 3. for so hee saith himselfe. As Moses lifted vp the Serpent in the wildernesse, so must the Sonne of man bee lif∣ted vp, that all that beleeue in him perish not, but may haue life euerlasting. And againe. Ioh. 12. And when I shall bee lift vp from the earth, I will draw all vnto my selfe: of this the Psal∣mist prophecied saying, they peirced my hands and my feete.

Secondly, that wee might in conscience bee resolued that Christ came vnder the Law and suffred the curse thereof for vs, and bare in his owne body and soule the extremitie of the wrath of God for vs. And albeit other punishments were notes of Gods curse, yet was the death of the crosse in speciall manner aboue the rest accursed, by vertue of a par∣ticular commandement, and speciall word pronounced by God himselfe, fore-seeing and fore-shewing what manner of death Christ our Lord should dye.

Thirdly, the Apostle assureth vs that in this forme of ex∣ecution wee may beehold how Christ did vndertake all the

malediction due vnto all the elect on himselfe: for he saith. Gal. 3.13. that hee was made a curse for vs, and againe, in the like phrase. 2. Cor. 5.21. He was made sinne for vs. By which manner of speaking wee may not feare that any manner of reproch is offred the sonne of God: for both sinne and the curse following, are his but by imputation. Though in re∣gard of himselfe hee was no sinner, yet as hee was our sure∣tie hee became sinne for vs, and consequently the curse of the Law for vs, in that the curse euerie way due vnto vs, by imputation and application were made his.

Notes

• 1 Christ a com∣fortable and fit Mediator.
• 2 Christ had experience of our infirmities
• Christ doth re∣taine still all the properties of his diuine nature.
• Communicati∣on of proper∣ties.
• 1. Christ our mediator must be very God.
• 1. Ioh. 3.7.8. Mat. 12.2. Christ our blessed medi∣ator must be very man.
• a

  Mat. 4.
• b

  Ioh. 4.
• 1. Christ suf∣fred in his hu∣manitie.
• 2. How Christ may bee said to suffer in his deitie.
• Rom 1, 2.3.4.
• Luke. 24.26.
• Luke. 3.1.
• 2. Chro. 19.6.
• God hath one purpose, the instruments of his prouidence men and An∣gels haue an other.
• a

  Iohn. 13.
• Preparation to dye well.
• Iohn. 18.2. Mat. 26.36.
• Watchfulnes.
• Heb. 5.7.
• Three kinds of combats in man.
• Act. 3.18. Gal. 3.1. Phil. 2.8.
• Gal. 3.13.