i:^ Qt 5;:s iia. .^^i. i:a. "^^^ OF THE PRINCETON, N. J. SAMUEL AGNE^V, OF PHILADELPHIA, fA. (zX^cfMrir^^r^ I Case, SCCB'^'^'o^^ I BooU, Nor- . J& /? f / A N I N Q^ U I R Y INTO THE BELIEF of the CHPvISTIANS OF THE FIRST THREE CENTURIES, RESPECTING THE . ONE GODHEAD O F T H E FATHER, SON, and HOLY GftOST. BEING A S E CL U B fc, T O A SCRIPTURAL CONFUTATION OF THE Rev. Mr. LlNDSEY's late APOLOGY. By WILLIAM BURGH, Efq, 43VAN<^UAM APUD BONOS JuDICES SATIS HACEANT FIRMITATIr? VEL TESTIMONIA SINE AR-GUMENTIS, VEL ARGUMENTA SINK TESTIMONIIS; NOS TAMEN NON CONTENTI ALTERUTRO SU- MUS, CUM SUPPETAT NOHtS UTRUMI£Sl- RENDI LOCUM R E L IN (^.U AMU Sv LaCTANTIU?. YORK: Printed by A. Ward, for the Author, and fold by W.NicoLL, in St. Paul's Church- Yard, London, MDCCLXXVIIL Advertifement. THE intention of the following work is to confute a claim laid by Unita- rians to the prefcriptive concurrence of all the Chriftians of the firft three centuries; m thofe tenets w^hich they now entertain themfelves. To this end the dodrines prpfeffed by every feveral Chriftian who Hourifhed within that period, and who has tranfinitted an account of his belief to us, are, in a faithful tranflation, ftated from his own writings : And in the margin throughout, in order not only to vouch for my fidelity, but to affift in the correc- tion of any errour into which I may have unconfcioufly lapfed, the original languape of the writer, from whom the extradis are made, is annexed ; or if this has not come to my hands, fuch antient verfions as have obtained credit are quoted; not, however, without fome note of difcrimination by which the reader is apprized that the lan- guage is in the inflance not original. To each century a chapter is aligned/ and thus the writers of the primitive Church, arranged in a chronological feries, ?-ppear in due fucceffion before the reader' a 2 and [ iv J and each is in his own language heard, not only to make profeffion of that faith which he in reahty embraced, but many, by af- lertions diredlly oppofed to fuch fyftems as might have coincided with, or borne a fimi- Utude to, modern Unitarianifm, to enter, as it were, their folcmn proteftation againft the dodtrines which they in reahty abjured. The reading alfo which they received, and the fenfe in which they accepted, the decla- rations of the holy Scripture are occaiionally ftated; and in this point of enquiry their authority is nothing lefs than'conclulive. I am not confcious of having omitted to enquire into the fentiments of any Chri« ilian writer; and as a corroboratory proof of the docflrines they were generally under- ilood to teach or to avow, I have fubjoined to the whole, in a feparate chapter, fuch obfervations as were made upon the re- ligious tenets of the early Church, by thofe Heathen or Jewifli authors, who have in any particular manner adverted to them. The reader fhould be here apprized of what he will find frequently urged in the Body of the work : The members of the primitive Church are not produced in evi- dence dence of the Godhead of the Father, Son, and Holy Ghoft ; to fo large an inference their uninfpired aflertions are not confidered as by any means adequate. They are only called upon to authenticate that verdid; which they, to whom the evidence of the Scripture was firft referred, originally re- turned upon it, but which has been lately mifreprefented to the world, in order to obtain a judgement, not bearing any refe- rence to the relinquilhed evidence itlelf, but grounded upon an abfolute falfification of the primaiy verdid:. When, therefore, it is known to the reader, that an appeal has been thus made from the v/ord of God to the fenfe in which it was received by the early Church, he will probably deem the prefent enquiry into that fenfe, not . only important, but even necelfary, in or- der to relcue the indolent and unlearned from the confequences of thefe fallacious aflertions concerning the primitive faith ^ and fhould his own good {^vik caufe him to acquiefce in the Scriptures alone, he cannot be difpleafed to fee that men, who had no other fource to draw from than the pure and uncorrupted word, and who were therefore uninfluenced by thofe prejudices, •which are unfairly objefted by Unitarians to [ vi ] to the members of an eftabliflied Churchy concurred with himfelf in judgement up- on every article of the Chriftian Religion that has here come under our inveftigation. As I have proceeded rather to fhew tne tenets of each Father feparately, than to draw together the fentiments of all to each particular point, the argument muft appear iefs accumulated than it might otherwife have been rendered. To remedy this- ne- ceffary defed I have, for the moft part, annexed references to fimilar pafiages, by which they may be turned to with eafe ; and by an index, in the nature of a Con- cordance, have, in the end, brought toge-* ther all the concurrent aiTertions of an- tiquity w^iich, in the tenour of the work, are placed at a diflance from one another. In- the conduct of this Index, as I know not of any names by which the Articles of our Faith are fo generally called, that al- phabetical order could have affifted enquiry, I have affumed that order in which they have been already arranged in the Creed afcribed to St. Athanafius, which is of eafy accefs, and is univerfally known to the members of the Church of England. —It is a common pradice with Unitarians to elude [ vii I elude the force of an expreffion which they cannot fubvert, by depreciating its value, and affirming that ** if inftead of the terms ufed, fuch and fuch other words had been fubftituted, the meaning of the pafTage had then indeed been clearly againft themfelves^ but that as the cafe now ftands, there is room for a doubt whether the au- thor intended to glorify our Saviour, &c." In order, to facihtate the overthrow of all obje(flions of this nature, I have annexed another Index, referring to the original language of antiquity, by the means of which the reader may, with greater eafe, advert to the feveral paffages, in which the early writers have not only ufed the expref- iions objecfled to in a fenfe that refufes the reftri(5tions contended for, but in which they have actually employed that very lan- guage to which the Unitarian has himfelf allowed the neceffity of yielding, provided only it were feen to be the language of the primitive ages. If the bulk of thofe enormous tcmes, whence the following pages have been ex- tradied, be taken under conlideration, the fize of the prefent volume, which is in a manner their oifspring, will not require any [ via 3 any other apology. I muft, however, ac- knowledge that it very greatly exceeds my own original idea. When I commenced the work, I intended no more than to lay a few confutatory affertions before the pub- lic ; and thus, by the deduction of a part, todeftroy a propoiition which was univerfal, and which could, therefore, not be true, if it were feen to comprehend a falfehood. The afcertainment of the fenfe in which fome difputed texts of Scripture had been accepted by men, to the greater part of whom the language in which they are written was native, came alfo within the compafs of my defign. But as I proceeded in the execution of this fcheme, there were many peribns occupied in projedling farther employment for me, and the diligent adverfaries of our r-eligion fupplied new fubjedts for confu- tation. A book, fuch as mine is, like the •architedlure of a fortification which the ene- my neceffitates, not the builder conceives, muft derive its form and extent from the ca- price of its opponent, rather than the pre- concerted plan of its writer ; the mode of attack prefcribes and afcertains the mode of defence. — In few words, finding myfelf poffeiTed of means effedually to fubvert the mod fpecious affertions of the Uni- tarian, / [ ix ] ' tarlan, and ftill able to oppofe fome ex- plicit declaration of antiquity againft what- ever he might urge in behalf of his mis- belief, I did not chufe to leave even the fliadow of an argument undifpelled ; and under this encouragement, at length de- termined to relinquifti the narrow limits I had originally prefcribed to myfelf, and purfue the fteps of the adverfary, let them condu-j<'lY . ■ - ' ^'''' ••'^••' ' ■ ^' ■■'■ ''-■■■ -' - ^ • It, fe-prefumed,r .th^t if the ftme aF* tides, and the fame arguments to main-* tain them,vt)e found to recur under feveral heads, I may yet be allowed to* ftandexi- empt from a charge of tautology; an irre- fragable proof that the Fathers all concur in do(!^rine, can hardly be coniidered as a de- fect in a book written expreffly with a view to prove the concurrence of the FathersV^ ^liI have not, by iriy^hfeaiis, 'foVgm to lay before the world a chaftifed cortipofi- tion; to convince, not to amufe, has been my fole endeavour; my fole objedt in an arduous and laborious undertakings the advantage of my readei'; and my end, I fhall confider as happily attained to, if I Ihall [ xl ] fliall decide the judgerrent of everi afingle hefitating Chriitian. With this declara- tion It were incohfijftent to -apologize for any defeats of ftyle, or even fuch aukward expreffions as may have efcaped my pen^" and fubfequent corredtion, but do not di-' fturb the fenfe of the paiTage in A^hich they occur; for fuch, and evefy literary fault of a fimilar nature, I accordingly refufe to make any apology whatfoever; and with all due contempt for that malevolence of criticifm which I have already experienced, and perfed:ly indifferent to the frivolous cenfures of fuch as will neither hear me for my caufe, nor have refpect to my caufe thath'Uhey^tmay hear, I addrefs- myfelf only to the candid reader, who, refpecting the great end alone, will, L humbly con- fide, extend a ready pardon to all defeats which do not obftrud: the general queftion. Of him indeed I feek for indaigence to this endeavour to maintain the princples of the Chriftian Religion ; to him, with fubmiflion ■ nd with great truth, I addrefs thp. p)^ 2L^d fapplication of 4he, Poet,. , .. jj, n. fv .'1;-^ :l . ^ H^«> -;.:.bn'^ ofo« -r"^' Da veni^m fcriptis, quorum non gloria nobis Cauffa, fed utilitas, officiumque fuit. ERRATA. Page 32, line 9 of the note, for benedids r^'^rt' benedldus. P. 48, I. I of the note, for efl read es. P. 72, I. I of the note, for fpiritatis read fplrltalis. P. 83, 1. I of the fecond nore, for xoivs/As* read v.Q\\>uvku.iv. P. 83, 1. I of ditto, for yvu^i^oplm read yvci)^\tpv\i<;. p. 84, 1. 21 of the note, for conflicatione r^9oT£? r. cra^£i>.»;^oT£?« P. 369, 1. 2 of the 2u note, for t*!? read rn. P. 384, 1. laft of the note, for de avere read dc vera. I have not obferved any other miftakes which the eye of a, reader cannot at once correft. — The difficulty of fuperintend- ing the typography of Greek accents muft be admitted as an excufe for any enours that may have happened with refpect to tl^em. — It is hoped there are not many, and of thefe that none are of confequence, An E N QJJ I R Y, &c. e'i N TRODUCTION. AS there are but few who are capable of dif- tinguifhing between the degrees of teftimo- ny, or of feeing in what meafure different arguments have a right to claim their aflent ; as there ai'fe indeed but few who are capable of even learning to make the proper diftinclion, an endeavour to teach It would be a work, of very limited utility. My fubje6t is of too general import to admit of a difcuflion that cannot be generally entered into • in the mafs of mankind whatever has the appearance of argument will find its adherents. There is fcarcely a fophifm can be broached but Tome capacity will be found mean enough to find convi6lion in it, or if prejudice influence, we depofe our better judgment, we place our will on the throne of our underftanding, and give the condu(5^ of our lives to it; As therefore an extended or unclouded intellect ia- hot ^onteired on every man, and yet as every individual is intrufkd with an immortal foul, tht eternal felicity or miferV of which is placed in his power, and is to be decided on by him in this life, I conceive that I iliaii do a m.ore beneficial fervice to mankind by defcending to a confutation of each particular afiTertion, by which they might be led into defi-ru(Stive errour, than if I were to furniih a key for fallacv in the abflradi, that could only be applied in the inftance by fkilful hands. A Under t 2 1 Under the influence of tliis Idea I appear now upon very difterent ground from that on which I formerly met Mr. Lindfey ; and, after having drawn ample conviction to my own mind from that fource whence alone it flows with purity, I have for the fake of thofe, on whom my former labours may not have wrought the efFe6l I looked for, bowed myfelf to a meef toil (for fuch truly I have found it. ) The Scriptures had afforded to me all that was necefiary to eflablifli my belief, Mr. Lindfey has fought to eftablifh his upon another foun- dation. For their fatisfaction who may concur with him in thinking that farther authority is requifite, I mean, in the fubfequent fheets, to produce that autho-*- rity to which he has appealed. In the courfe of his work this gentleman has made the following affertion, " If the matter is to be put to the vote as it vv^ere, it is abfolutely necelfary that the lefs learned fhould be told what upon enquiry will be found undeniably true, viz. that the fathers of THE FIPvST THREE CENTURIES, AND CONSEqUENT- LY ALL CHRISTIAN PEOPLE FOR iJPWARD OF THREE HUNDRED YEz\RS AFTER GhRIST TIXE THE COUNCIL OF Nice, were generally Unitari- ans." Apology, p. 23. See alfo Scriptural Confuta- tion, p. 193. Though I cannot conceive that the fact, if proved^ ought to influence the fentiments of any chriftian be- fore whom God has been pleafed to lay the evidence of his religion, yet as I faw one gentleman capable of a' perfuafion that he ought to attend to the opinion of others rather than form a judgement upon that evidence for himfelf, I feared that perfons of the fame way of thinking might confider the bold afTurance, " that the immediate fuccelTours of the apolHes were all Uni- tarians," [ 3 3 tarlans," as an argument of too high importance ; and thence conceive that the example of men fo early in.- ftju(Sled in the doctrines of Chriftianity ought to be purfued without hefitation or farther enquiry. As I had not the fmalleft doubt of Mr. Lindfey's veracity, and was confident that he had delivered the ti'uth to the bed of his information and apprehenfion, I rnuft acknowledge that I Vv^as exceedingly furprized to find that the fcriptures which, upon the moft diligent fearch, liad afforded to me fucb evidence of the Trinity as I could not controvert, fhouJd have boine to the early Fathers of the Church the very reverfe teilimony. I confidered myfelf in the light of their brother juror, and that the evidence which had been delivered to them Was now before me, and therefore was exceedingly at a lo/s to account for the different fentimcnts we had formed, and the different verdicis we were difpofed to pronounce upon it. There is however a deference due to the judgement of men whofe abilities have lifted them into the efteem of mankind, and who have turned thofe abilities to the "inveftigation of the fubje6l into which we are defirous of enquiring ourfelves. Though mere antiquity cannot confer value on a work, yet furely to have pafied down to us through many ages, and to have received a plaudit from each, is a letter of recommendation which our modefty is called upon to refpeCr. In this light I confidered the Fathers, as men no otherwife inftiu6ted than myfelf, but who might have formed a clearer judgement upon the fame information; I hoped there- fore that I fliould find the reafons affigned by them, upon which they inferred conclufions, fo different from thofe which appeared to my underftanding, and that if I had fallea into an erroneous interpretation of the A 2 fcrip- [ 4 ] fcriptures, I fhould learn where my error lay, and be enabled by their arguments to rectify it. To this purpofe, immediately after I had publifhed " A Scrip- tural Confutation of Mr. Lindfey's Do6lrines," I con- ceived it my duty to confuJt the venerable Fathers of our Chu«ch, and that with the moft candid difpofition towards them. Under this idea I facedown to their vaft volumes ; but judge of my furprize when I found that, inftcad of being Unitarians, there was not one amon^ the Fathers of the firft three centuries who has not (fo far as the brevity of his work would admit, or the fub- jedl he treated of afforded occafion) declared his belief in the godhead of our Saviour ; and that very far the majority of them were expl'cit adorers of the Trinity : For, though the word Trinity has not come down to us as of an earlier date than the middle of the fecond century, when it was ufed by Theophilus bifhop of Antioch, yet the following extra6ls, from the ftill ear- lier preachers of chriftianity, will prove that they were juft as much aware of the do6trine as he was ; and although I think the date of a name of no confequence I will even go farther, and fay, that it feems to have been a term in common ufe when Theophilus employed it; for the cotemporary and immediately fubfequent Chriftians, who do not feem, from their writings, ever to have looked toward him, ufe it with the moft cur- rerit familiarity. I mean to confine myfelf to the Fathers of the firft three centuries only, for it is from their example that Mr. Lindfey would perfuade us to Unitarianifm : To the lefs learned he has addrefled an afl'ertion concern- ing them ; to the lefs learned I open out what they have written ; and defire no credit but where I prove. In a fubjec^ fo important nothing fhould be admitted upon truft. But when I have proved my point, I muft [ 5 ] muft call upon thofe, who now confider the tenets of the primitive Chriftians as of any weight in argument, and efteem themfelves well warranted, ..by their practice, to deny the Godhead of the Son and of the Holy Ghoft, not then firft to degrade their authority when they appear to be on the oppofite fide of the queftion ; but with candour fubmit to the force, which they had themfelves conferred upon the argument, fo long as they conceived its ftrength to be turned againft their adverfaries. For my own part I make no appeal from the Scriptures to any other teftimony ; on them alone I reft my caufe. I only defire thofe, who have not abided by their depofitions, but cited the Fathers to give evi- dence, to abide by the evidence they give, though it fhould be found to make altogether againft them. There are fome few writers, befides the Fathers, who may be reckoned among the christian people pf the firft three hundred years after Chrift, to whom Mr. Lindfey's aflertion extends ; I fhall produce fome of thefe to give an account of their own belief, and refer it then to my reader's determination, how juftly, and even how honeftJy this gentleman has declared the Fathers, and all chriftian people, antecedent to the council pf Nice, to have been Unitarians. I would have it obferved that I draw very little from the dubious writings of any of the authors from which the following extracts are taken ; whenever I do, I ap- prize my reader of it. But if, after all, Mr. Lindfey jfhould choofe to conteft the authenticity of any work that I make ufe of, I fhall not take upon me to efta- blifti it. If it be not genuine, nor of the firft three centuries, it is a nullity, and confequently can make no more for his pofition than for mine j and if his af- firmation, that the Fathers of the firft three centuries were [ 6 ] yyere Unitarians^ ,has been made without a poffibility of being proved, from a ^defe£t of writers, it is a good ground of denial to fay that it wants the only proof upon which it could have been fupported : Jf he there- fore fhall choofe to conteft the authority of thofe works which I make ufe of, I am ready to refign them to hira ; jbut in return to demand that he will relign his bold aflertjon to me, or forgive the liberty, which I muft jtake upon his refufal, of flatly denying the truth of it. CHAP. CHAP. I. Th Senfm€fits of thi? Fathers of the Firji Centurj, BESIDES the canonical Writers, who are the au- thentick witnefTes of the Trinity, and whole teftimony I have already produced, the Fathers of the firft century are only three in number, and theie three are all mentioned with high honour in the New Teftament — their names are Clemens R-omaNus^ Barnabas, and Hermas. Of St. Clement we are told by St. Paul that his name was written in the Book of Life, and that he was his fellovv labourer, Philippians iv. 3. He fufrer- ed martyrdom under Trajan, A. D. ico, for, after a long confinement in the mines, he was at length thrown into the fea with an anchor hung round his neck. There has come down to our time but one very ihort work of his, an epiftle to the Corinthians, the object of which is to allay difagreements and conten- tions which feem to have arifen among them on the fubje£t of the refurredion ; and to recommend humi- lity and concord. He adheres ciofely to thefe points, and is fo intent on eftablifliing their morality,- that he is doctrinal but in a very fmail degree. Many other writings have been afcribed to him, but of this alone he. is the unqueftioned author. A fecond epiftle to the fame people has been doubted, but in the opinion of many judicious men without good reafon. Theie [ s 3 ir Thefe two epiftles have been tranflated by Arch- bifhop Wake, who vindicates the authenticity of the fecond. In the firft epiftle to the Corinthians, having quoted the entire fifty-third chapter of Ifaiah and ap- plied it to our Saviour Jefus Chrift, he difluades them from envy and contention, and defires them to be of a more humble difpofition, for that Chrift is theirs whoi are humble, and that he had fet them an example which they ought to follow, and then proceeds to ufc the following words, which afford a good comment upon Philippians ii. 6, 7, 8. '' The fcepter of the majefty of God, our Lord Jefus Chrift, came not in the noify pomp of vain glory and fplendid ftation, al- though he was able to have afTumed them, but he came in lowlinefs of mind.*' " Beloved, you fee what the example, that has been afforded to us, is ; for, if the Lord thus humbled himfelf, how ftiould we do who have come under the yoke of his grace *r" In another part of the fame epiftle he fays, " let us venerate the Lord Jefus Chrift whofe blood was given for us f j" and he commences his fecond epiftle, the authority of which has been already ftated, " Brethren, we fhould fo think of Jefus Chrift as of God %," As o v'SToy^oc.ix[j.6(; o Oiao^Avo<; y)fA,1'v' ti yoc^ o nvpio<; tfTW? ET^ltri-tvo^- 1 ov jcf ^loy IviTiiv X^iTov, a Jo oniAX vsjz^ yifAuv iao-jn$ [ 9 ] As I have faid that the firft of the above extrad:s from St. Clement ferves to illuftrate Philippians ii. 6, 7, 8, I (hall take occafion to vindicate the tranflation of that paflage vi^hich is given in cur Bible, and of fet- ting afide the verfion which the author of Fa-mUiar II- Ittjirat'ions of certain Pajfages of Scripture would fubfti- tute for it. In our Bible it ftands thus, " Who being in the form of God, thought it not robbery to be equal with God : but made himfelf of no reputation, and took upon him the form of a fervant, and was made in the likenefs of men : and being found in fafhion as a man, he humbled himfelf and became obedient unto death, even the death of the crofs.'* And thus in the original, " oV in i^o^tpvi Srs v'vtu^x'^v, ap^ aqva,yiJi.ov iiyyia-oklo lo sivxt Woe, Giu. A^A Xccvlov ekevivc-e, f^o^" ^hv ^A» ^xQwv, ell o//-OKy/xa]i uv^fo/'sruiy ytvoyAvo<;. Kat, &C. &C.'* And to this the author under confideration has affixed the following tranflation, " Who being in the form of God, did not think that being equal to God was a thing to be feized (i. e. by him) but made himfelf of no reputation." This, he afierts, is preferable to our common verfion, becaufe he fays, " this makes the whole pafTage juft and coherent as a recommendation of humility ; and alfo hints a fine contraft between the condu61: of Chrift, whom St. Paul elfewhere calls the fecond Adam^ and the firft who is alio faid to have been * made in the likenefs of Gcd \ but afpiring to be as God fell. Whereas Chrift, vv/ho had mere of the likenefs ox form of God^ on account of his extraordina- ry powers, not grafping at any thing higher but hum- bling himfelf, w^as exalted." " Indeed the v/ord eut, v/hich introduces the next verfe, evidently leads us to expe(5t fome contraft betv/ecn what goes before and af- B ter * This is faid of Adam, but not of Chrift. Tq bey and to be made, djff^ v#ry widely, even as far as God and his creature. [ lo ] ter it, which is very ftriking in the manner in which I tranflate this text, but is altogether loft in our com* mon verfion, for he made himfelf equal to God but hum" hied himfelf is not even fenfe." Familiar Illujirations, Before I examine the value of this reafoning, I de- fire my reader to refer this writer's tranflation to the Greek original, and decide for himfelf whether the word "A^7ra7/xo?, which fignifies the " a(St of feizing," can be ftrained to the fenfe which he has affigned to it, or be put, by any poflible figure, for " the thing feized" or " to be feized upon." "Hylo/*** alfo figni- fies to eftimate the quality or nature of the fubjedt under confideration \ and according to this interpreta- tion of the words our tranflation is made. The fub- je6t under confideration is 1o hvea Jaot ©£&;, to be equal with God ; and this Chrift ^yy}crctiQ efteemed or thought to be, i^ a^Tray/Aov, not a robbery, or feizure of that which was not his own. And hence we may con- elude that to be equal with God was his own. To (hew that a verfion is not true to the original, I fnould conceive a very fufficient reafon for fetting it afide. I fliall neverthelefs annex a fhort comment on this author's arguments already ftated. He fays that his tranflation " hints a fine contraft between the conduct of Chrift, whom St. Paul elfe^ where calls the fecond Adam, and the firft," &c. as above. Elfewhere indeed ; for in the paflage before us, there is not even the moft diftant reference to the paternal chara6^er of Chrift, which he aflumed in the ilefh, that we might inherit from him, as our fecond Adam, what we had forfeited by the lapfe of the firft progenitour of mankind ; but on the contrary, the con- duct of Chrift, here fpoken of, -was antecedent to his havin? [ " ] having been made in the likenefs of men ; antecedent to his having defcended from the glory which*^ he had with the Father before the v^orld was ; it was even while he was yet in the form of God: And confe- quently the apoftle never intended in this place to hint any contraft, or other fpecies of comparifon whatfo- cver, between the conduct of him, who.w^s not yet our fecond Adam, and that of the firft, who never iuftained any other chara6ler but that of a man. The whole pafTage I grant, nay I contend for it, is a recommendation of humility after the example of Chrift, and fo confidered, is juft and coherent in our very literal tranflation. " Indeed," fays this writer, " the word but, which introduces the next verfe, (But made himfelf of no re- putation^ ^c.) evidently leads us to expe^ fome con- traft between what goes before and after it, which is very ftriking in the manner in which I tranflatc this text, but is altogether loft in our common verfion. For he made himfelf equal to God but humbled himfelf is not even fenfe." And what then ? I allov/ it to be ftark nonfenfe. But is it the language of the apoftle ? is it even a paraphrafe of his aflertion ? No ; nor does it bear the moft remote fimilitude to a paflage, which does not ftate that Chrift made himfelf equal to God, but that he poflefled that equality, without the men- tion of any agency ; that being in the form of God he was able to maintain his equality as of right, not rob- bery ; BUT (and 'here the contraft between what goes before and after this word is fo very obvious, that it might juftify the ufe of a term yet more evidently lead- ing us to expect it) notwithftanding this dignity, fuch was his humility, that he defcended from it, to take Upon him an inferiour nature, to unite himfelf with a B 2 crea- [ 12 ] creature^ ' and to be made Man. Tliat even here dii earth he fought not worldly fplendour (and was this a thing not to be feized by him ? was this too above his claim ?) but taking upon him an humble ftation, came in the form of a fervant. That even fo meek and lowly of fpirit was he, that he humbled himfelf ftill lower, and became obedient to an ignominious death. If then, *' ye know the grace of our Lord Jefus Chrift, that though he was rich, yet for your fakes he became poor, that ye through his poverty might be rich," 2 Corinthians viii. 9, it will appear that the context may be ftated thus, " Let this mind be in you which was in Chrift Jefus ; who being in the form of God, and juftifiable in adhering to his equality, and not chargeable with any injury to you, though he had not bowed himfelf down for your redemption, which was an zBl of his love, not of your right, yet He maintained not ■ fiis dignity ■or, A f " -■ 'And even as man he fought not to exalt himfelf over his bre- thren nxm^a > As he was without fm, he might have ex- empted himfelf from ', farther forrows, and as he had power he might BUT took upon him your nature, and for your fakes ftooped to be made man.7fr ■ fuftinuic i.'i.I Jn3i.u;i .•M'in zLd Ao\ '■'••■•■ . t x6 ] ibf the 53d chap, of Ifaiah is quoted as the faying ojp God, whereas it was but juft before faid that the pro- phets fpake as the gift of prophecy had been imparted to them by Chrift, whofe prophets they were. Let it only be remembered that I am not now proving the Godhead of our Saviour by the teftimony of the Fathers. I only produce what they fay, in evi-=. dence of what they believed themfelves ; to that and that alone it is adequate. This ihort extract is there- fore fufficient to my purpofe, for it fully proves that St. Barnabas was not an Unitarian. If Mi". Lindfey or any of his adherents think not, let them adopt It as their own fentiment, and try how far it is confiftent with thofe which they have heretofore entertained and promulgated. St. Hermas is faluted by Paul in his epiftle to the Romans xvi. 14, and there called one of the brethren^ Little more is known of him ; the manner and eveii the time of his death is uncertain. A work of his, intitled the Shepherd^ has been preferved, which, confidering the Cohtents of it, is ve- ry extraordinary. It confifts of the moft fanciful vi- fions, iliftlault c*im ab hominlbus hoc pateretur, difcite. Prophetae, ab Ipfo ha- bentes donum, In ilium prophetaverunt : ille autem ut vacuam faceret mor- tem, et de mortuis refurreftionem oftenderet, quia in carne oportebat eum adparere, fuftinuit, ut promiHum parentibus redJeret." ** Ej ya^ /t/.Jj ijXSsr fv cst^rCiy TTuq uv eau/Bricruv avS^wcrot ot /S^aVo^le? uvioi J ^^iiXTotie^ «p^ la-^VHj-iv tig aytlTuxg civlS a,vlo'* and finally charges them faying " gather yourfelves together in the love of Jefus Chrift, who according to the flefti is of the race of Da- vid, the Son of Man, and the Son of God §." As this paiTage bears a ftrong affinity to Romans ix» 5, I ftiall here take occafion to vindicate that text from fome of the extraordinary efforts which have been made by Unitarians to overcome, or efcape from, its force. The commencement of their procefs is always a charge of inaccuracy againft our tranflation of the Bible ; if they be unable to make this good by the moft violent wrefting of the original, the charge Is carried over to the tranfcribers, who are even accufed of defign and wilful alteration ; but if again they fail here, and that a general concurrence of manufcripts, and frequent quotations by writers ftill more antient, authenticate the text as it has come down to us, the next ftep is obvious ; a plurality of perfons in the one Godhead is the confequence of the eftablifhed reading, and this is an abfurdity with which their well-informed reafon can never be brought to concur. This their reafon working * Ajsfcli ^6 tf voivleq ^poyi/AOi yt>o/AeSa 7\»^6neg ©la ytuc-iy, * oQ^affctiloc 1'jJt.S.q, working upon prcmifes of its own makifig Is pronouncea competent to the knowledge of a God, with whofe na- ^reia'Frinity is altogether inconfiftent; the Deifm of their own imagination is acquiefced in, and revelation reie<9:ed by wholefale— the utter extirpation of chri- ftianity is vifibly the tonfequence, and I muft go fo much farther as to fay that it is vifibly the objeft. But let it be obferved, that their very rejection of the Bible is a proof of my point. They reject it only becaufe it teaches the trihal unity of Godi They appeal to their reafon becaufe they do not find deifm the religion of the fcriptures. However, as I hope that the majority of my countrymen are of opinion that the word of their Maker is their beft guide to the knowledge of hifrij and that the relation which fubfifts between God and his creatures is better referred to the appointment of hiffi from whom they have derived being, than refcrved to the appointment of their own derived and narrowly limited faculties, I ftiall think myfelf well employed in an attempt to refcue his holy word, our only guide Jr,,th£fe difquifttions, from perverfioh. ,^,^^ ^^ ^^^_^ With refpe6l therefore to the text under confiaer- ation, the two firft fleps have been already taken ; our tranflation has been quarrelled with ; and the original Greek has been difputed. As I have already faid that their rejection of the Bible on this ground is an argu- ment in my behalf, and a proof that Unitarians find the do6lrine of the Trinity in Unity contained in it,- I will now endeavour to reduce them to this laft necef- fJLty.^.'JThere are however fome among them on whom I fhould hope that the eftablifhment of a ftrong afTer- t:on, made by an iiifpired writer, would work another effeft, and perfuade them to believe the fadt itfelf which he has aflerted. The author o( Familiar liluf- irationsy already quoted, has called him felf « lover of the [ 25 ] the X^ofpel: Such I doubt not he is, and that he will a(5l in conformity with this title, and therefore I expe6^ that, if what I write fhould ever come under his obfer- vation, he will either, upon feeling it, acknowledge conviftion ; or, if he (hall ftill continue to think me in an errour, he will at the leaft cohfider me as eno-a^-ed in the purfuit of truth ; that if I freely combat his argu- ments, he will not look upon me as waging hoftilities, l^ut as amicably diverting the truth of that veil which has hid her from his own eyes, ahd with v/hich he has endeavoured to feclude her frOm the obfervation of other men. I here aflume my own queftion, to yield it were a larger conceffion than I am confident he would defire. And yet thefe hopes of candour are far from being extenfive. Experience has convinced me that there is nothing lefs amiable in the fight of fome men tharl truth herfelf, nor more obnoxious than ah hoheft and difinterefted effort to produce her beauties to the general eye. To the copious obloquy, however, with which I have been perfonally treated by men whofe own pvactice might have taught them my right to fupport an opinion, I fliall not advert : I confider it merely as a judgement pronounced by themfelves upon the weaknefs of their caufe*, and yield them my free forgivenefs. Mv tem- per, I truft in God, is not vindicative ; but if it Were, my utmoft vengeance would be amply wreaked by thofe occafional quotations from the arguments of my oppo- nents, which the condu6i: of this work v,A\\ make it neceffary for me to ftate ; of thefe the prefent cafe re- quires that I fhould immediately produce one to t;he ob- servation of my reader. D The * Remarks on a late publication, intitled, A Scriptural Confutationj &c. In an Addrefs to the Author, By a Membet of the Church of Chrift. [ 26 ] The words of St. Paul are, as tranflated in our Bi- ble, " Whofe are the Fathers and of whom as con- cerning the flefh Chrifl came, who is over all God blefled for ever. Amen, Romans ix. 5." In the ori- ginal Greek they are "^Qv S* rialep,-, x) eI Jy 0 X^»ros, r<> This the author of Familiar llluftrations render thusj " TVhofc are the Fathers^ a7id of whom as concerning the jiejh Chrijl came, God who is over all be blejjed for ever* Amen:'*'' And gives as a reafon that " it is very com- mon in Jewifh writings to add a doxology after barely mentioning the name of God." But furely this is very inapplicable here ; for the name of God does not pre- cede it in the whole chapter, but is firft made ufe of in the fuppofed doxology itfelf, which is therefore not added after the mention of his name, unlefs the writer make a concelTion and admit that Chrift, whofe name is immediately followed by the doxology, is God, who is glorified in it. He thinks himfelf at liberty to point the paflage differently from the accepted reading, and to divide it into two fentences, the firft ending at c-apm ; but the participle w» ftands in the way, unites the parts of the text, and will not admit of fuch a puniStuation. This my Remarker has alfo obferved * ; but is extremely angry with me for not having adopt- ed another divifion of it from Mr. Locke, who refers o wv I'csl Trdvluv, " who is over all" to the name of Chriftj puts his full point there, and converts the remainder of the verfe into a doxology. But with a happy in- confiftency, in the maintenance of which alone he is 'confiftent, after venting his rage at my abfurdity in not having adopted this propofal of Mr. Locke, he im- mediately tells me that he thinks it ought not to be adopted * Were peculiar phrafeology of weight againft authority, John i. iS — John iii. 13 — viii. 47— Rev. i. 5— v. 5, &c. might exempt the uv in this paflage from the charge — to thefe add and refer to the next note, Rom. i. 25, in which the Apoftle has indicatively faid tov xljcra^lo., &? if** sfA»- adopted himfelf. indeed I fliould conceive not too, for, if Chrifl be over all, it is no great aqditiqn.to |:he poiTefTor of omnipotence . to fay that, he is .G,p,d blefi^f|. for ever ; and the very fenfe virould here fhew the fu- tility of the effort to divide the text *. But the Re- marker would perhaps have held faft here,(if ,he hadi^qt been able to fupply two other reafons for fetting afide the ufual acceptation of this pafTage from his own com^ mon place-book. And furely my reader will think he would have done more wifely in abiding by the name of JVlr. Locke, than letting go the only ftay he had, and catching at two fuch refources as have let hini plunge fairly down. - ^^ _^^ ^j,^^ rltNishid in St. Paul's Epiftle to the Hebrews, chap. i. ver. 2, ^i « xai t»? uiuvaq sTronjcre, which oiyr verfion has rendered " by v/hom (Chrift) he made the worlds." St. Matthew alfo tells us that the difciples defired to learn of our Saviour " what fhall be the fign of thy, coming, and of the end of the world^,^}^^^ \t Hands in the original avy\iKi.\a,c, t5 aioJvo?, Matt. xxiv. 3. The former of thefe paflages our Remarker has tranf- lated '' by whom he difpofed the ages, the different pe- riods of the world with refpecSl to God's moral govern- ment, of which the Chriftian is to be the lafl j" the latter he turns " the end of the age,'' and from thefe two paifeg^.th^s, interpreted he jyo^eed^ Jp^pplain the .- vn-f:nf . H,'v 'M- D 2.,.j, ,^ ^^r ^^3!^" ;words * The final word of the paflage being Jmen, feems to have' iuggefted the idea of a doxofogy. But it fhould be remembered that the fame word fol- lows a declaration made by our Saviour himfelf, who fays to St. John, « I am he that liveth and was dead j and behold I am alive for evermore. Amen." Rev. i. i8. If there be any doxology in either cafe it muft confifl in that one term alone. After either making or receiving fuch a communi- cation of fpiritual things, the Apoftles might without any impropriety ex- prefs their own afi'ent to the eternal Godhead of their Lord, by annexing that term by which we ftill continue to exprefs concurrence, and immediately foj- bw the afftrtionwth uttering as from themfelves .« Am?!?A ^n An A u &s [ 28 ] words f»5 req at^mf, (fir ever) at the clofe of the paf» fage in queftion, and concludes that Chrift '' is over, all God to be blciTed fo long as the ages jhall continue.^* Now let us, for a moment only, admit of this curi- ous idea, and fee what are the confequences of it. The Lord's Prayer concludes with afcribing to God the power and the glory fir ever and ever, and the original Greek of this is a? r2? aium^y Matth. vi. 13, which being exprefled in the very fame language, muft precife- 3y mean the very fame duration of time through which, in the paflage before us, Chrift is pronounced to be God to be blejfed. I will draw the neceffary inference my- felf, either therefore the Godhead of the Father is li- mited to the term of the ages, which is a blafpbemy of the deepeft dye, or an irrefragable argument lent to me in fupport of my tenet, that the Lord's Prayer is ad- drefled to Jefus Chrift. For either '1,^ ra? at&lva? means an * indeterminable eternity, or it is not applicable to God the Father j but if it be applicable to God the Father, and therefore mean an indeterminable eternity, the application of it to Jefus Chrift is a proof that he is over all God blefied for ever. Though my Remarker has not been able to fee this conclufion, yet he was aware that his bufmefs was not finifhed while the text remained undifturbed in the ori- ginal Greek, and therefore he moves on, from the childifti mi interpretations which I have ftated, to the fecond ftep of the procefs, and declares " a fufpicion has * My Remarker, who has found a fubordlnate God and a fupreme God, has reduced me to the neceflity of ufing this fpecies of jargon, of which he is the fole inventour, and in the fole poffcflion of which I fhould rejoice to leave him. But as there are with him degrees in the infinite majefty of God, he has here found out degrees in his eternal exiftcnce— fo that we muft afcribe to this clear and penetrating genius the device oi JubjeSi jupremacyy fnite in- J^nity, and determinable eternity. i 29 ] has arifen, that a fmall tranfpofition has happened" i^ the Greek ; and, with great candour of difpofition, charges the tranfcribers of the antient manufcripts with being carelefs and knavifh, with having taken ad- vantage of all the arts of fraud, and all the terrours of force, in fhort, of having entered into a plot to deform and pollute the facred writings ; for how elfe, forfooth, could it have happened that every manufcriptin the world agrees with the accepted reading of our Greek Tefta- ment ? and when all this is faid, the fmall tranfpofition contended for is, that the words 0 uv itsn veccvluv (with- out accents) fhould be changed into uv 0 etfT* ^raj^jyv; which uv he would afpirate, and fo change the fenfe of the whole paflage. Perhaps he will fay that the fame tranfpofition has been made by all the Fathers, or that they found it made in manufcripts antecedent to their time. If fo, Mr. Lindfey's afTertion muft fall to the ground, and the Fathers be admitted not only to have been be- lievers, but crafty promoters of a belief in a Trinity of perfons in the one Godhead ; or to have derived the be- lief from a fa£tion of tranfcribers formed in days yet earlier than their own. But as I fuppofe this will not be infifted on, and that the genuine reading of thq text before us muft be decided by authority, I fhall produce that authority upon which its authenticity is jnconteftibly eftablifhed. The Remarker acknowledges himfelf that the read- ing is general, and the only one of the manufcripts : and furely fuch a circumftance would have allayed the fufpicions of an honeft enquirer, and precluded all conjefture in a candid mind. But he acknowledges that this textfeemsto fay fomething for Athanafianifm : at . [ 30 1 at all events, therefore, the word of God muft be fu- perfeded. I am obliged here to make a fmall infringement up- on the method I had prefcribed to myfelf, and to quote from fome of the Fathers before I have reached them in their chronological order. But as they have applied or tranflated this text, it will appear, from their man-- ner of applying or tranflating it, how they found it written in the original. Of iRENiEUs I fhall have occafion to fpeak more at large prefently ; it is enough now to fay that he lived in the fecond century. Had the original Greek in which he wrote defcended to our days, to exhibit the verfe alone, would have been fufficient to afcertain how he read the pafTage under confideration. The antient La- tin verfion of his work, which is preferved, fhews us to a certainty how he applied it, and therefore I fhall give the whole context. Speaking of the generation of Jefus Chrift he fays, *' that he is called God with usy left by any means we ftiould conceive that he was only a man. For the word was made fiefh, not by the will of the flefh, nor by the will of man, but by the will of God. Nor fhould we indeed furmife Jefus to have been another, but know him to be one and the fame God. And this Paul has interpreted him to be (in the four firft verfes of the firft chapter to the Romans, which he quotes) and again, writing to the Romans, he fays concerning Jefus, whofe are the Fathers and ef whom as concerning the Jiejh Chriji came^ WHO is over all God hlejfed for everK- ^^^^ * Et quonlam hic eft rnranuel, (quod interpretatum eft, nobifcum Deus) ne forte tantum eum homincm putaremus. Non enim ex voluntatc carnis, nequa [ 31 ] TeJ^tulLian, whofe name belongs to the third century, and whofe faith fhall be enquired into under that head, wrote in Latin, and has given us a tranfla- tion of the text in queftion, which evidently demon- ftrates that it ftood in the Greek, in his day, exadlly as it does now in ours *. And Cyprian, A. D, 248, in his fecond book againft the Jews, produces this text in proof of the Godhead of Chrift f . NovATiAN, a man of great learning, though not reckoned among the Fathers, has given us a verfion of this text alfo. He wrote in the year 240, and, as I ihall not have occafion to fpeak of him again, I fhall now difmifs his fubje6l, and by a quotation from his treatife on the Trinity, in which the verfe occurs, put it beyond all controverfy that he was not an Unitarian. , " But if, when it belongs to God alone to know the fecrets of the heart, Chrift looks into the fecrets of the heart : But if, when it belongs to God alone to for- give fins, the fame Chrift forgives fins : But if, when it is not the poilible a. 35* [ 32 ] Heaven, Chrift in his advent defcended from heaven : But if, when no man can utter thefe words, I and mf Father are one, Chrift alone, from a confcioufnclS of his Godhead, proclaimed them : But if, laftly, the apoftle Thomasj when fupplied with all the circum- ftances and evidences of the Godhead of Chrift, an- fweringj faid unto Chrift, my Lord and my God : But if the apoftle Paul too, iri his epiftles, fays, whcfi are the Father s^ and of whoniy as concerning the Jiejh^ Chrtji came^ who is o'ver all God blejfed for ever : But if the fame Paul publifhes himfelf to have been canfti- tuted an apoftle, not of men, neither by man, but by Jefus Chrift : But if the fame Paul contend for it, that he did hot learn the gofpel from men, neither re- ceive it by man^ bUt by Jefus Chrift : Chrift is wor- thily God.'' « And yet the Heretick ftill hefitates to acknowledge Chrift to be God, whom he fees proved to be God by the evidence of fo many circumftances and declarations *.'* Thus then I have refcued this poor text from the fophiftical efforts which have been made to fupprefs it, and * Quod fi cum nuUIus fit nifi Del cordis noiTe fecreta, Chriftus fecrel?. con- fpicit cordis : Quod fi, cum nuUius fit nifi Del peccata dimittere, idem Chrif- tus peccata dimittit : quod fi, cum nuUius fit hominis de coelo venire, de ccelo Veniendo defcendit : quod fi, cum nullius hominis haec vox effe poflit, Ego & iPater unum fumus, hanc vocem de confcientia divinitatis Chriftus folus edi- cit : quod fi poftemo omnibus divinitatis Chrifti probationibus et rebus in- ftruftus Apoftolus Thomas, refpondens Chrifto, Dominus meus et Deus meus dicit : Quod fi, et Apoftolus Paulue, quorum, inquit, Patresy et ex qitibus Chrijius Jecundum carnenti . 12.42. [ 33 ] and by the authority of the earlieft writers of the church, inconteftlbly proved the Greek to be genuine as we have received it. The antient tranfcribers mud therefore {land acquitted of the charge of knavery pre- ferred a2:ainft them ; and I fhould think it but fair alfo that they fhould be prefented with a copy of their In- dictment. I have {hewed that the propofed con{l:ru(?cion of the Greek makes again{l the hypothefis of the propounder. This may deter him from infifling upon it. For the refl of my readers they will probably rejeft it becaufe it Is nonfenfe. But I have (hewed alfo that our tranflation, concur- ring with the Greek as It was originally written, and as It was underftood by the Fathers, is made according to the genuine meaning of the apo{lle : and therefore defire that the fame favour (hall now be extended to the tranflators, that I had before demanded for the tranfcribers. , But this text is found to fay fomething for Athanafi- tinifm. And what then ? The m.ode{l: and humble rea- der of the word of his Creator will attend to it, and be- lieve ; he knows that it Is from God alone that he can learn the things which belong to God. But my Re- marker marching more boldly on, arrives at once at what I have already laid down to be the great end of all Unitarian procefs, and declares that his reafon in- forms him that this propofition (namely, that the Son and the Holy Gho{l are, v/ith the Father, one God) Is falfe, by a much clearer evidence than fhe affords him of the exiftence of any revelation whatever. And furely that {he fhould a61: by him in this peculiar man- mcr is not at all to be wondered at, when w^e confi- E dcr [ 34 ] der the peculiar nature of this Remarker's reafdr!^ which he has himfelf let us into, for he tells us that fhe is the firft vehicle of human information from God to men, that fiie is the comjnuni cation of truths^ and the firft fource of kno^vledge planted by God in the mind of man. Pie might as well have called his eye the fource of light, (and yet I doubt it is not a very brilli- ant one) or his journey's end the poft-horfe that had carried him to it. But fuch is the definition of reafon given to us by the Remarker, and when I have fet it before my reader he will probably be fatisfied, without enquiring into the fuperftrufture which he has raifed upon fuch a foundation. I am only glad that a man of fuch reafoning faculties has thrown afide the mxafk, and declared that he will, upon a competition between this fort of reafon, which he has, and the word of God^ depend upon this reafon, and renounce revelation : for fuch is the amount of his menaces in the 9th page of his Remarks. I am as fenfible as this man that my fyftem, if true, is the moil aftonifhing that ever was prefented to the human mind. But I do not therefore think it incredible — from nothing, nothing comes, is an axiom of which perhaps this Remarker's reafon has been the vehicle. And yet from this fterile nothing has God called forth all matter; from this unfruitful nothing his word has ufhered an univerfe into ex- iftence. A pofition that m.ay poffibly be found as much to oppofe the vehicle of the Remarker s knozv- leclge^ as that on account of which he is in fuch hafle to fling away all revelation. Unlefs he maintain the doctrines of eternal worlds or eternal matter, he muft allow his axiom does neither extend to nor controul the operations of God. And whence has he been fup- plied with axioms to which the infcrutable and in- comprehenfible nature of God muft of fuch abfo- lute neceffity exadly conform ? He fliall here give his own [ 35 ] own anfwer that it is no matter. For zvherever reafin finds the clear perception it has of the agreement or difagreement of its own ideas, it finds ceriai?7ty, and fio far it may be fafely trufted. But the certainty arifes not from the nature of the ohje£i under contemplation, hut from the clear perception it has of the agreement or difagreement of its own ideas *. So that the plain Englifh of this pafTage, if it will bear plain Englifh, is briefly this, that a truth which does not agree with a falfe preconception, mufl: be fet afide v/ithout any re- fpe£t whatfoever being paid to its agreement with its own archetype, its adequacy ihall avail it nothing if it difagree with an idea which is inadequate. And inade- quate muft every human conception be to the extent of any one of the divine perfeclions. How then fhall we poffefs a juft idea of the great almighty aggregate of all ? We may determine, it is true, that v.'hoever is not infinitely wife, juH:, and true, is not fupreme God ; but what idea have we of the excrcife of infinite wif-^ dom, infinite juftice, or even of infinite truth, which we ihould rely upon as a criterion of our Creator, and according to the agreement or incongruity with which we fhould pronounce on the fupreme Godhead ? i have faid before, that infinite v^'ifdom may do that which to us does not feem v/ife, becaufe we do not comiprehend it; and, for the fame reafcn, that infinite jufrice may E 2 ^ ^^ * That I may not be thought to mifreprefent the Remarker, I {hall ftate his exa£l words here, whence it may be (een that I have only fubflituted the things referred to for the pronouns referring to them. He is fpeaking of rca- fon, which he fays is infallible in its decifions fo far as it has clear, dijfh:&, and adequate conceptions of God, which the Remarker would infinuate that he has hirafelf j and then he proceeds to fay, " The certainty arifes not from the nature of the obje£l under contemplation, but from the clear perception it has of the agreement or diiagreement of its own ideas. Wherever it finds that it iiniis certainty, and fo far may be fafely trufted." Riimrks. p. 5. This is the very depth of Ngnfenfe. My Remarker has attempicd re pa- rody me, but pointed out his own wretched mifapprehenfion as my Lngoage, which is a very dJlhoneft proceeding. I take fuch condiifl, ho-vver, as an ac- kno\yiedgenieiit that as I really ftaad hs cannot reach me. R^^m. p. 64. [ 36 ] do that which to us does not feem juft ; I now add that infinite truth may pronounce thofe things to agree which may appear to us at variance ; and that when it fpeaks concerning the nature of God, it may, and probably will, reveal fomewhat at variance with our ideas, form- ed only upon a finite and limited fcale ; and pronounce that concerning him who has never had room in our vehicle of knowledge^ which is not pofTefTed in com- mon with thofe ideas which really occupy it. My Re- jnarker pronounces that I have taught a doctrine fo in- credible, that Vv^ere an angel from heaven to teach the like, and work innumerable miracles, yet reafon would rejei6yoVf vri^ov ^£ Kcd av^^wmov lie Mapa? T^? Tra.^^ivH* o >.oyo(; ya^ cra^| tytvslo' o a.a-u(/,o[\Q<; |» Hot Ty 9ryevfi«?». [ 45 ] in the eonclufion he takes his leave of them faying, « Be ye ftrengthened in concord, poflefling the infe- perable fpirit of God, who is Jefus Chrift *." ^. To the Trallians he gives a caution againft Herefy, " Stand therefore on your guard againft fuch (as maihtain Herefies) and fuccefs fhall await you if you be not puffed up, and that you adhere igfe{)erab,ix.fo our God Jefbs Chrift f." lI'^^lrf'T But in his epiftle to the Rotnans he fpeaks fo directly and fo frequently to this point that he feems to bend his whole force againft Unitafianifm, and to bear his teftimony to the Godhead of our Redeemer with en- creafing fervour, as he approached nearer to the mar- tyrdom, that he was appointed to fufFer for his name, and which he certainly confidcred as the moft joyfuj event. He was under fentence of death, and on his' way to execution, when he wrote before him to the Church at Rome, to fdlicit their acquiefcence in hisT dekth, * • E^^uctBe Iv ofJLOVOKiCf 0eS XE)t?i5,a£>oi a^iooi^Htv nyet/jtca, of sr?* Iricet; X^tfo?* Let it be remembered here, that I have removed the firft comma in the fentence from coming after ©sS, where it appears in all the editions, and placed it after oixovoioc. The fenfe is good either way, but fhe mafculine pronoun o?, feenis to require fuch a portion of the words as fhall mark Its reference to 0'«5, with which I am of opinion it agrees,. If any meer grammarian fhall think it refers to Uvsvi^.oc, he is at liberty to ieftore the old pointing. Let him however recolledl, that it malces no dif- ference in the doftrine, whether we fay that Jefus Chrift be God or be that Spirit. << Now the Lord is that Spirit," fays St. Paul, i Corinthians iii. 17 j and whether this be fpoken of the Father, or Son, I care not j for if tlie Father, the aflertlon of Ignatius makes the Godhead of the Son and Fa- ther to agree ; if the Son, the aflertion is found to agree with St. PaUl*^ dodlrine j — and the Spirit is perfoniiied. •f- OyXarle^^E «v Tor? Totaroi?, tSto ^s 'ifoti v^Xv iai) ^vaiUfAi* E 46 1 iezthy that they would not interfere through an ur/fea^ fouable good will in his behalf, and fo take from him the opportunity of teftifying his faith and confidence in Chrift, but that they would fufFer him to be devoured, be his torment never fo extreme, that he may <)btairi his reward from him* He addrefies himfelf to the church beloved and illuminated through the will of mm who willeth all things that are " accordins; to. mitfi and the love of Jefus Chriil our God and Savi- our*." He falutes them, and prays that they may have joy " in our Lord God Jefus Chriftf." He tells them that '' our God Jefus Chrift now that he is in the Father doth the more appear t-" He defires their prayers, faying, " pray unto the Lord for me;" or as. Wake turns it after an antient Greek manufcript, arid ^after the old Latin verfion, " pray unto Chrift, for me §." Fearful left they to whom he wrote fhould, feek to preferve his life, which he earneftly wifties to. lay down, as he fays himfelf, " that I may enjoy Jefus Chrift 1|." This ftedfaft Martyr befceches them to let him become " the Freeman of Chrift **." And again entreats them faying, " fuffer me to 1 y hold on or to enter into pure light, where being come I ftiall indeed be lil^uf. The expreflioa here is exaftly fimilar to z Peter i. i. *■ J ,0 ©eo5 yiiAuv *lnaHi Xgi^oj Iv Ilalgt a/v /xaXAov (^Mviicn, ii i.i.'') .' § AiioLnvarc^t rov Kf^iov 1 daunte4,i|;i^n,, pried, 9Vit with joy, " I thank thee -$. . Lord, that thou haft vouchfafed to honour me with a>( perfedt love tovi^ards thee, and haft made me to be putj in iron bo^ids with. tl^ine, apoftle^Paul f." We have ^ already feen liim in his progrefs to Rome writing toj all thp Churches thofe epiftles from which I have al- ,: rea,dy -, ,df ay/r; ^ (^h(3 - few . extjra'ds.^, that are given above, with a mind perfectly difengaged from anxiety on the app^-qach of a violent death. We are now to behold him undergo it, .aji4 i^h^ -iY^fJr;^^ action, which is re- corded o^ him iS;, that, imnii^dia^eiy feefore jje was de- li veredTtQj:he beafts," all^hpEreth^ ft E^^mve^, kneel- ing down with him, Ju- p^ayf^j ~^r 4he S^nof.God in bcr, hal f <^^ .1)1 e, f^h UjCQl^fs, tjh^^^ j^e . -upulfly-gu; a ft^ tg th^. _ , pe,rfe<:i^tip^i, ,^nd ^|i,9i;ea|e th^.Iove„^pt)ie. B:rethreit ,tQ^^ wacds each, other 4:.". The hiftorij\n&^ of-, the de^athof this. Martyr conclude their account of it with an af- fignment of their rcafon for giving it, viz. That the anniverfary- may :be fet apart to conlmeitiorate It* " that bein^ airembled according to the time .of his mar§rf|cm^>^'mi^;^c^m^ v.u:i'Si 3i3d£rf '-> TuJs3?-tq^33ni nvA^ GisV) - i'^flori tiJnoa ssioJr:. .aHifr .hivbfi su1-t3vb« j-t/daoienguqmns it/miJt.' tuAhu tZosQ m»/6*lJsjni mui. * Trc^sntt^ fententiavU, Ignatjum- p«iclpMaii»gi rfeBpfojd5:ente»^ cir^ufhsor- ferre crucifixum, fvin^lum duci, .&o*> . nr r -.Li?.-.'' Ji m^n-. ti'jn^ (up fi"-> -j- Gratias ago 'tibi/domine, qu*a me perfefla ad te ch^n^^^Ji^V^^^f.,, dignatu's e's, curh^Ajpoftofb tuo Paulo vincuUs^pllocan/eneis.^,^^,^^, ,j . ,,^. J Cum genijfl<*!<«6© dmnuum Fra¨ deprecans FiiflimtDd^l>r«1EttfIe*^.» iils, pro perfec«u pro fjitrum adinVicem CkarUate, ^c "- ". : [ 50 ] and valiant Martyr of Chrlft, who trod under-foot the Devil, and bare down his fnares even unto the end, in his venerable and holy memory glorifying our Lord Je- fus Chrift : through whom and vj'ith whom all glory and power be to the Father, with the Holy Ghoft^ in the Holy Church for ever and ever. Amen*." This ac- count I have already faid v/as written by men who ac- companied St. Ignatius from Antioch to Rome, and had been themfclves v/itnefies both to his trial and his death ; they have given us a picture of his laft mo- ments, which were fpent in prayer to Chrift (and we do not hear that this Martyr faw Chrift when he called upon himf) fo that his pra(5lice concurred with the do(5l:rines he delivered. — The writers of his martyrdom were themfelves Chriftians alio in no later than the beginning of the fecond century, and the concluding doxology, together with the concurrence v/hich they de^ dare the brethren to have teftified with Ignatius, with whom they kneeled down and called upon Chrift, afford inconteftible proof that there were many Chiiftians of that early age who were not Unitarians, and I believe that notv/ithftanding there were fome herefies exifting even then, the proof that any of the Church were of Mr. Lindfey's v/ay of thinking, is more than he can make out, however boldly he may have afTerted it. St. Polycarp v/as likewife the difciple of St. John, and by him appointed Bifhop of Smyrna, over which Church he prefided at the time Vv'hen '* the lirft and the laft which was dead and is alive" bore teftimony * Ut fecundum tempus Martyrll congregat), communicemus athletae et virili Chrifti Martyri, qui conculcavit diabolum, et hujus infidias in finem proftravit ; glorincantes, in ipfius venciablli et fandla memoria, dominum nof- trum, Jefum Chriftum. per qaem, et cum quo, Patri gloria et potentia, cum fpiritu fando, in fanda ecclefia in feculi feculorum. Amen. f See Apology, p. 129. ' [ 51 ] teftlmony to the purity of its religion, faying, " I know thy works, and tribulation, and poverty, but thou art rich^'' Revelation ii. 8, 9. It is to be hoped that he has received from our Redeemer " a crown of life," ?.s he has been found " faithful unto death," for with unfliaken conftancy he underwent the inili<5tion of the fevereft torments for the fake of the name of Jefus Chrift, in whofe divinity we fhall prefently fee him profeiling his belief, and, rather than relinquifli it, yielding up his life at a flake. It is not decided whe- ther he fufrered under Antoninus Pius, in the year 147, or M. Aurelius, in the year 167. I rather Cvonceive the former myfelf, for though it be certain that he lived to a very great age, it comes more within the li- mits of probability, that he furvived Ignatius only forty than fixty years. They had been cotemporarics and received the do6lrines of Chriflianity from St. John to- ge;ther, and when Ignatius was put to death they v»^ere both advanced in years. For the fame reafon I think the martyrdom of Ignatius more likely to have been inflifted in the year 116 than 107, for, thefe two dates being allowed of, the furvivcurfliip of Polycarp is re- duced from fixty to no more than thirty-one years ; which is yet a great difference in the ages of two old men. St. Polycarp has left behind him one fhort epiflle to the Philippians. Archbifhop Wake has translated it into Englifh. We have likev/ife a verfion of it by Doc- tor Cave annexed to his hiftory of this Martyr's life. As he writes to the Philippians he feems to refer to the epiflle which St. Paul had formerly addrefled to the fame people, for after a benediction and prayer that ^' mercy and peace may be abundantly granted to G 2 them [ 52 ] them by God Almighty and the Lord Jefus Chrift *,^' he fpeaks of our Lord in terms fimilar to thofe of the Apoflle, Philippians ii. lo, as of him " to whom all things heavenly and earthly are fubje6t, v/hcm every breath worfhippeth, who cometh the judge of the quick and the dead, whofe blood God fhali require of thofe who believe not on him" or " who are difobedient un- to him f ." " For," he farther fays, " we are all be- fore the eyes of the Lord and God, and we mud all fland before the judgement feat of Chrift, and each render an account for himfelf, let us therefore humbly ferve him v*^ith fear and all reverence |." Paul " knowr ing the terrour of the Lord" has ufed the fame argu- ment as a motive to the prefervation of a good con- fcience ; and knowing alfo that " it is v/ritten, every tongue fhall confefs to God," urges the judgement feat ofChriiL, before which we fhall all ftand, every man to give an account of himfelf to God, as a reafon for deferring to judge one another," fee Romans xiv. lo, II, 12, and 2 Corinthians v. lo, ii. Having in ano- ther place of the fame epiftle quoted i Peter ii. 24, in which our Saviour is faid to have borne our fins in hi$ own body on the tree, and to have healed us by his ftripes, St. Polycarp proceeds in his own perfon to fay, " but he fufFcred all things for us that we might live in him, let us therefore imitate his patience, and if we fufPer. 'l»)cra X^irS Ta Swl^^oj yii^uv TrAjjOyv^enj. ■f 'fl v'mBla.yvi roe, TTcivloc i'sju^ocv^oc aocl lir^yiiocy u ircoaa, '7rvo\ 0 ©ec$ ccsjo Tuv ocsju^kvluv uvla. X 'A-ETevaiHt yoc^ ruiv T8 Kvpitf y.cx,) ®iH la-(Ji,BV oi^SaAjtAwy, nx) >7ravli(; oiT Trupas-rivoci ru /3^/u,aIi rS X^tra* "at iKOi^ov iiUTe^ locvlii y^oylv Jsj/at* aTft)5 kv ^HhU(7co^jt.iv uvla fji,{loi. (poCtf xa) it^^fi^ [ 53 ] fuffer for his name let us glorify him *." He then exhorts them to follow the example of patience which was fet them by Ignatius, by Paul, and the reft of the Apoftles and Martyrs, " being confident that all thefe have not run in vain but in faith and righteouf- nefi, and are gone to the place which w.s due to them from the Lord, with whom alio they fuifered f ." From thefe few extracSls taken fi'om the only fliort worlc of Polycarp, we may clearly fee what was the faith of this holy man, to whom he preferred worfliip, to whom he afcribed glory and reverence, and from whom he expe6i:ed the prom i fed reward of his patience, even from our Lord jcfus Chrift, v/ho had promifed him a crown of life if he were found faithful unto death. Rev. ii. lO. And faithful unto death we fliall find that he was from the hiftory of his martyrdom delivered by perfons prefent at his fufFerings. For in an EPISTLE FROM THE ChURCH AT SmYRNA di- re6led to the Church of God at Philadelphia, on v/hich it calls down " the multiplication of peace and love from God the Father and the Lord Jefus Chrift :{:,"' we learn that he was burned to death at Smyrna in the prefence pf his own church. This epiftle has been publiftied by Archbiftiop Uftier, and from his edition, in Vale- fius's iv y£VU)(Ji,e^oc tvj? v'WOfjt.ciirjg aula' xoci luv 'rroca-y^u^tv ^ix to ovo[Atc fivlSt ^o^a,^o(jLiV uvlov. •\- Ilt'SJSts-ty-iviq oTt 8T01 TToivleq ax It? y.svou B^pocfjLov' ciXX* iv 9rifit y.ou hy.uioavpv)' v.ou U<; rov o^si?^6[/.svov a,vloig ro'wov but* VfUDX Tw Ktpiw, u x«4 avv\'c:2i^ov. [ 54 ] fius's notes upon Eufebius, who has only given a part of it in his hiftory. Archbifhop Wake has tranflated this epiftle alfo into Englifti. The writers in the courfe of their relation, fpeaking of the holy Martyrs of Chrlft who had fuffered at Smyrna, fay, that not fo much as a figh or groan efcaped them, " for being fupported by the grace of Chrifl they defpifed all the torments of the world * ; and concerning Polycarp himfelf they declare, that when the Proconful would with promifes of liberty have perfuaded him to " reproach Chrifl: f," he gave for anfwer, " eighty and fix years have I now ferved Chrifl, and he hath never done me the lead injury, how then can I blafpheme my Saviour and my King:|: ?" Even at the moment when he was tied to the flake and the executioner about to light the fire, he exprefled his gratitude to God for bringing him into the number of his Martyrs, " for this and for all things elfe I praife thee, I blefs thee, I glorify thee, through the eternal High Priefl Jefus Chrift thy beloved Son, through whom, to thee, with him in the Holy Ghoft be glory both now and to all fucceeding ages. Amen §." Thefe were the laft words of this ftedfaft man, crocvttiv, •\ Aoi^opij(7o» rlv X^ir^f. X Oy^oviKovla, y.ou e| tlr^ layCiVb) ocv% y.a,] iioiv ^t r,^y/.yi(Ti. y.Cii § A«a T»TO, X.OU 'm^\ vocvlm Q\ oiivu, Ql svXoyu, Ql h^oc^Uf tfJa T8 otiuviii ccf^ii^iuq 'Ijjo-s Xpr», ts a.ycx,'m^3 (h 'TTch^cx;' °'^ ** U°* O'" '^^V ^^ Tvef/tcoli aytw ^o^a. ku) vvv, yta/. u; rhq fAih>,ov\ot<; aiuvxq, 'Af/.r,v. Archbifhop Wake has tranOated this pafiage, from [ 55 ] inali, who fuffered about the middle of the fecond cen- tury ; and though I do not defire to make even this difciple of our Lord's imxTiediate witnefles a witnefs himfelf, from whom we fhould derive any acquaintance with the nature of our Lord, yet his words may teilify thus much to a certainty, that he did himfelf believe the divinity not only of our Saviour but alfo of the Holy Ghoft, for he here dies with a doxology to the whole Trinity as explicit as any that has been ufed fince his day. But let us fay that the writers of this epiftle are not to be credited in their relation of St. Polycarp's death, it amounts equally to a confutation of Mr. Lindfey's aiTertion, for they were themfelves cotemporary with their Bilhop ; and fuppofmg that Polycarp had never uttered fuch v/ords, the Church of Smyrna, which has afcribed them to him, has undoubtedly exprefled its own tenets, and they were a very early body of Chri- fHan men, Vv^ho were therefore not Unitarians. But the hiilorians of this Martyrdom proceed to give a ftill clofer teftimony of their own belief in Chrift, for they tell us, that Nicetas urged the Govcr- nour not to fuffer the Smyrnasans to take away the bones of Polycarp, " left," fays he, " forfaking him that was crucified, they fhould begin to worfhip this Polycarp ; and this he faid at the fuggeftion and inftance of the Jews, who alfo watched us that we fhould not take any part of him out of the fire ; not knowing that neither is it poflible for us to forfake Chrift, who fuf- fered from a copy which I have not, as follows : *' For this and for all things elfc 1 praife thee, I blefs thee, I glorify thee, with the eternal and heavenly Jefus Chrift, thy beloved Son, with whoni, to thee, and the Holy Ghoft, be glory, both now and to all fucceeding ages. Amen." [ 56 ] fered for the falvatlon of all fuch as ftiall be faved throughout the whole world, the righteous for the un- godly ; nor worfhip any other befides him, for him in- deed who is the Son of God we do adore ; but for the Martyrs we worthily love them as the difciples and imitatours of our Lord, and on account of their ex- ceeding great devotion towards their King and Ma- iler *." Farther on the writer's defire that the epiftle when read may be fent unto the Brethren that are at a diftance, " that they alfo may glorify the Lord who maketh fuch choice of his own fervants, and is able to bring all of us by his grace and help to his eternal kingdom, through his only begotten Son Jefus Chrift, to whom be glory, and honour, and power, and ma- jefty for ever and ever. Amen f." But as this doxolo- gy may be fuppofed (however perverfely J) to refer to the x.Ui ru,ijlt3c tiTTov v'moQocXovluv kou ivKr^vcroivlaJv "la^diuVf oi yccp flripTja-ocv [AsXXouluv rjfxuv ejc t8 TTVpoq avlov 7\x[jJcxviiV ocyvosvlsi; oTt «T£ Tov X^iTov <^oi\ xalaAtTTgrv ^vvrjC-QiyA^oCj rov vtts^ t^j tb •jtocvIqi; Koa-jjiH rajv auCpi^ivuv T,?, xpcir^, [xsycc- ?.cjavvri lis cciuvocq. Ay.viv. ;J I expetSt the doxology quoted from St. Clement, p. 13 above, will come under the fame mifinterptetation. St. Clement has, befides the epiftle which has defcended to our time, written feveral others which were extant in the days of Eufebius, who quotes Gaius, faying, that " by Clement and feveral others Chriil is declared to be God," Cambridge edition, 1720, book 5, chap. 2.8. p. 25a. Gaius was himfelf a writer in the beginning of [ 57 ] the name of God preceding his incarnate name Jefus Chrift, the following pafTage, from the fame epiftle, may ferve to remove fuch a fuggeftion, and obviate any Unitarian inferences that might be drawn from it, for when the writers are giving the date of Polycarp's martyrdom, they fay " he was taken by Herod, Philip the Trallian being High-Prieft ; Stratius Quadratus Proconful ; but our Saviour Chrift reigning for ever- more, to whom be honour, glory, majefty, and an eternal throne from generation to generation. Amen *j'* and then conclude their epiftle, praying for all happinefs to the Brethren, " by living according to the rule of the gofpel of Jefus Chrift, with whom glory be to God the Father and the Holy Ghoft, for the falvation of his chofen faints f." Though, for the greater uniformity, I have produced the, names of Ignatius and Polycarp in the fecond cen- H tury, the third century, and I fhall hereafter bring a larger teil:imony than this, that he was not an Unitarian. But with refpeft to St, Clement, frcm whom however I have fupplied fome ftrong parages, fuppofing that not one of thpm be allowed to me, I anfwer in the words of Bifhop Bull on the fame fubjeft, " Mihi fane perridiculi femper vifi funt, qui cum epiftolam aliquam veteris Scriptoris, aut breviufculum tradlatum (unitum illud & forte indubi- tatum authoris Qu^of^Bvot) legunt, in eoque fentiunt dogma aliquod chrifti- anas fidei vel omnino intadtum, vel non fatis liquido explicatum efle (authore fcilicet, re exigente, in aliud intento) continue fcriptorem ipfum, nefcio cu- jus hasrefis fufpedlum habent. Sed nobis fufficit quod ipff Clemens in cpifto- ia fua nufquam (Photio ipfo favente) Chriftum Dominum blafohemet." * SyvlA^^tpflij vimo 'Hf^j^a^ l-zri d^ytspsuq ^t^i'sre-s Tf"?fented, Chriftianity required the explanation of its ad- /; ^ereiits to vindicate it, and they have repeated in other *':j. words thofe tenets which had been raifapprehend:ed as - * 'lat firft delivered. As errcur fpread, it became neceffa- ry, in order to obflru6t its progrefs, to fend abroad -,/the truth in as concife ttrms as it could be fummed into. Hence creeds were framed, and hence, as the feparate tenets of our religion met with oppofition, , , thofe tenets were .more largely avowed, and added from ti;i\e, to time to thofe profeilions of faith by ^^^^hich, as we make them iiy the congregation, we af- -^^^ f|ij;e ,o4ie another that w? g^^re members of one and the I,^,^,i|rn,e.comrnunion5 and not of the communion of tjiofe ;who deny thefe truths. Is the body of the Church to ,j dangle after^every difTenter ? and if r|pt, is it_not,necefra- ry^^to gi\(e ^^ marked expreilion t9 the doctrines which rj ft retains,, though diii'ented from? in thefe doftrines . /.thie diftin£tion lies, and our adherence fhould be ren- [ dered obvious by terms too perfpicuous to admit of be- ing wrefted. General terms will do well where all con- cur, but where variance fubfifts, a language that fhall difcriminate profeflions becomes indifpenfably requifite. And I cannot agree with Mr. Lindfey in thinking that the latter claufe of our doxology (mz. As it was in the beginning is now, &c.) had either '' an unchriftian or uncharitable origin, becaufe it was added by St. Jerom, left crafty heretics might ftill hav^ gone on with their blafphemy in underftanding the Son of God not to, „l)ave e^xifted always with the; Father, but^^o have had a, beginning of exiftei)ce^" fee Apqir p. .V lo^^ I'cannot conceive ^ better reafon for tliQ adoption 3 and 1, think alfo [ 6i ] alfo that a denial of the procedure of the Holy Ghoft ,from the ^on was a full juftification of thofe who added and the Son to the claufe in the Nicene Creed, which now fays that he " proceedcth from the Father and the Son.'' He does proceed from the Son, and what matter when it was firft profefled in a creed ; it was without doubt judicioufly inferted whenever the fadt, which it affirms, came firft to be denied. There is fcarcc a common-place fentiment exifting on which volumes have not been written, the original fimplicity of the thought is ftill however unimpaired. Heterodox tenets kave called men to abet the do6lrincs of the holy Scrip- tures, and in the performance of this duty they have in- deed fwelled to volumes of enormous magnitude ; there is nothing fo plain on which we may not enlarge ; and can they be blamed who have made the word of God their fubjedi-, efpeciaJly when they faw that there was no- thing fo plain v^/hich might not be miftaken, and which €rrour might not pervert? The original fimplicity of the Gofpei is ftill however unimpaired, and with the properties of a right line continues a teft of all that can be fpoken concerning the nature of our Creator and Re- .deemer ; to this whatever do6^rincs are written muft finally be referred, to this they muft be brought as to a ftandard, and by their conformity with, or deviation from, this, we muft determine upon their rc6^itude or perverfion ; the circumftance that induced them is out of the queftion, whether it be the confutation of a new do6trine which makes us large and particular in the vin- dication of the old, or the natural warmth of conviclion which animates our utterance of an interefting perfua-- Hon. — We find, however, that without the ftimulus of controverfy, the Apoftolic Fathers have all declared their firm belief in the divinity of our Lord Jefus Chrift; and though I will not go fo far upon thefe grounds as to fay that therefore he is one with the Father Gcd, I will yet [ 6^ ] yet Infer the conclufion which neceflarily refults, there- fore the Apoflolick Fathers, and confequently all Chri- ftian people of their age, were not Unitarians. Many writers have afcribed inrpiration to thefe reverend men : If any reader concur in this fentiment, he muft deduce a larger inference than I have ventured to draw from their aflertions. Though I cannot go fo far, I muft however fay that the tenets of the Inftru6i:or are in a great meafure deducible from thofe of the Difciple, and there- fore that the works of the Apoftolick Fathers may very well ferve to illultrate the writings of the Apoftles them- felves, whofe difciples or aflbciates they had been. * Were there any reafon to acquiefce In the writing^ afcribed to Dionyfius the Areopagite, I fhould have in- veftio-ated the faith of this immediate convert to the preaching of St. Paul, A£ls xvii. 34, before I had entered upon an enquiry into the docSlrines of the fub- fequent Fathers of the Church, who did not derive their Chriftianity dire£lly from the Apoftles, but were inftru6led in it by their difciples, or by the ftudy of the holy Scriptures as they were now fent out into all the world. From a ftate of the fentiments, however, of a writer who flouriftied fo early as the middle of the fecond century, and in the year 177, prefentcd an apology for the Chriftians to M. Aurelius Antoninus, the tenets originally embraced by the Church of Athens may be very reafonably colle6i:ed, thofe entertained in the time ©f our author himfelf irrefragably proved. Thus then writes AtHenagoras, the Chriftian Philofopher at Athens, in his '' Ambafiy for the Chri- ftians," * ArchbifiiopWake, by a tranflation fufficiently faithful, has made all their genuine remain?, rogether with the martyrdom of the two laft, at- C€flible to the EngUlh reader. i 63 ] ftians,** which, with another little tradt oh the irefur- reition, are all the remains of this author now ex- tant. < The Son of God is his fubje61:, of whom he affirms that " by him and through him were all things made, < the Father and the Son being one, the Son being in,, the Father, and the Father in the Son, in the unity,. n- and power of the Spirit *." He then proceeds more largely to declare his belief in the divinity of the Holy Ghoft, and having profefled it, fums up the whole doctrine he had been delivering, and oppofes it to the calumny of the Gentiles againft the Chriftians, fay- ing, " who is he then that will not hefitate to believe when he hears us called Men without a God, who preach the Father to be God, the Son to be God, and the Holy Ghoft, who manifeft their power in uni^i^ ty and their diftin6lion in order ? f" and again he, fyj^^^v ^ that the Chriftians fet but little value on a life pf S^^Ti- fuality, that they look to a future ftate, and therefore!^ j, make it their bufmefs " to know God and his word, ,: what is the unity of the Son with the Father, what the community of the Father with the Son, what is the Spirit, what is the Unity," or to borrow an ex- preffion from Mr. Lindfey, " the Onenefs of thefe who are fo many, and what is the diftin^iyovla,q Qbov Uxle^ocj itat "fiov ©eov, Ku) Yiviiyi.oe, ayiov i hiy.vvvlaq uvluv y.ou rviv Iv' rn Byuasi fievovj. P. 41, [ 64 ] arc one, the Spirit, the Son, the Father *." He far-^ ther endeavours to make the unity of the Father and his *' infeparable Son f" intelligible^to the Emperours M. Aurelius Antoninus, and his fon and partner in govern- ment L. Aurelius Commodusj by exemphfying it in the unity of their empire %. An •j- 'TtuJ Uj^SpifCt). p. 70. J Aufonius, who wrote juft fifty years after the cotincil of Nice, ill a poem entitled Verjus Pafchalh, makes a moft horribly blafphemous addrefs to Valentinianus, Gratianus, and Valens. His fubjedl is the Refurredtionj Sec, After having recited his belief in the Trinity, having called Chrift *< the Word, and God, Verbum, Deumque," declared him' " equal to the Father, Patri parem ;" and having profefled " his fajith in a Trinity, in the tJnity of God, his firm hope of falvation from embracing this number and adding virtues to his faith, Trina fides, Auftore uno ; fpes certa falutis Hunc numerum junftis virt;utibus amplcdtenti," he compliments Valentinianus with the paternal Character ; and in con- junilion with his fon and brother Gratianus and Valens, whom he had taken into partnerfhip of empire, he pronounc'-s them all together a Trinity in Unity. The application is very different, but the thought is the fame with that of the pious Athenagoras. Befides this, fome remarkable exprellions occur in the poems of Aufonr- ws J he lived in the fourth century, and therefore I fhall throw them into the note. In a poem entitled Gi-yphus he fays, Tres Deus unus. V. 88. | The one God is three. In another, {tiled Ephemeris, he allots the firft hours of the day to prayer, Deus precandus eft mihi, I God is to be invoked by me, and Ac Filius fummi Dei, I the Son of the moft high God, R/^ajeitas uniufmodi, J their Majefty in conjundion with Sociata facro Spiritu. j the Holy Ghoft being equal, or of one nature. And [ 65 ] Ah attempt to illuftrate the myflery of godllnefs, by which we learn that God was made manifeft in the iflefh, and know that our crucified Saviour is one with the Father, the God who purchafed us with his own blood, I Timothy iii. i6, and A£ts xx. 28, muft for ever fail of rendering it comprehenfible by us. The Fathers have neverthelefs frequently attempted to bring parallels from objects we are acquainted with, in order to introduce us in fome degree to the knowledge of a matter which cannot have its parallel in created nature, if therefore, in the courfe of this work, I (hall produce any of their efforts to elucidate the Trinity, or the eter- nal generation or procedure of the Son or Spirit, I ihall do it not with a view of elucidating the fubje6t myfelf, or fhewing that they entertained any more adequate idea of it than we polTefs, but of proving to a certainty that they firmly believed in it. For they would not have taken pains to form, or endeavoured to communicate adequate ideas of a doctrine which they did not believe. It is not the wifdom or the fagacity of the Fathers that I am about to exhibit, but their faith. That they did not fee the limits of their own faculties, nor confider that the fubjedt of their refearches is placed beyond their utmoft extent, is no reafon for faying that they did not believe what they made ineffedual efforts to txplain ; they muft have believed it in order to prompt the endeavour. The coevality of the fun and his brightnefs which, though generated from him, is yet a I fine And then proceeding to the prayer itfelf he addrefles it to Chrift, whom h« rails upon by the titles of Salvator, Deus, ac Domiaus, Mens, Gloria, Verbum. Filius, ex Vero Verus, de Lumine Lumen. Ver. 81. Saviour, God and Lord, Mind, Glory, Word, Son, very God of very Ged, Light of Light. Though Aufonlus wrote after the council of Nice, we find a Angular con- currence between his language and that of the Antejiicene Athenagoras, whofe words or fentimcnts were €«r?»inly oot borrowed from the d€cifions of that grisat Synod. [ 66 ] fine qua hott of his exifteiice ; of a fpTringing fountain and its effluent ftream ; and fuch-like examples are brought very frequently to illuftrate the coeternity of God and his inherent wifdom ; the coeternity and unity of the Father and the Son ; and we fhall in the following paflage, the lall which I mean to bring in evidence of its author's belief, find Athenagoras endeavouring by an example to fet the unity and procedure of the Holy Ghoft before our underftanding, for he fays^ " we profefs God and the Son his word afid the Holy Ghoft, and that the Father, the Son, and the Holy Ghoft are truly one as concerning power ; that the Son is fhe Mind,' the Word, the Wifdom of the Father; and the Holy Ghoft a proceeding Effluence as Light is from iire*." "^Sf: ?aitl himfelf ]in?ached Chrift at Athens, where we fee that he was ftill confidered to be the God which the Apoftltr had declared him. J^s xvii. fee alfo Scriptiifal Vonf. p. 94. I think therefore that from thefe few extrafts taken from the amhajjy of Athena- gorai^ \ may fairly hope for my readers concurrence in this conciufion, that neither this ambafladour nor the Athenian Chriftiano, whofe fentiments he was employed to reprefent to the Emperour, were Unitarians. Unitarians fo feldom make affirmative propofttions, that it muft appear to them a very extraordinary in- ftance of generoHty in me not to put them to the proof of their own aflertions, and fit down as they ufually do themfclves in the indolent poffeflioa of a negativci* Perhaps they affirmed for once, in hopes that nothing . but "* ©£ov C>ajM,£y, xai/ytov Toy ^oyo» at1«, v.ol\ XiyffV}*.et, oty^^^y %tk\x,i'»ob ^iv xal« ^ui/oiixiv rov nolEjja, Tov "^Ttov, to tlviviJLOi. DTi TTt'pos TO Unvf^'CCi P. 110. [ 6; ] but an unfupported denial would be given. It* may be boid to undertake the proof of a negative, they may call it illogical, and I grant it would have been more eafy to have called on them to make good what they had affirmed. The teftimony, however, on which alone it could have been fupported, is as open to my ejiquiry as to theirs, and I was referred to an enquiry in order to afcertain its umleniable truth. This I have accordingly proceeded to make, and how far I have found the afTertlon deniable or undeniable I now pro- ceed to fhew. Though the great truths of religion by no means depend upon what opinions any fet of men have entertained of them, it is^of importance to take away every prop on which errour may even hope to fupport herfelf. I had before endeavoured to merge her in the waters of the facred fountain, where in the end fhe muft drown ; but in order to cut oft' every hope of recovery, every refpite, and to prevent her power to lift her pernicious head again, I now tear away from the bank every bough, every reed at which fhe might catch and delay her own extirpation. I had already fhewn that the word of God altogether oppofed the Deifm of the Unitarians ; the Fathers have been implored to protect the tenet, they too refufe their fuc- cour; and when in the end I fhall have made this fully appear, I fhall appear myfelf to have argued to fome- what more than a meer negative ; a negative pregnant with an affirmation, to whofe delivery I fhall leave the judgement of my reader to 3(2: the mid\yife. The earliefl of the Fathers who drew their belief from the holy Scriptures without any perfonal know- ledge of their infpired writers, is Justin Martyr. He was a Samaritan, the Son of a Gentile, who had I 2 been [ 68 3 been fent by Flavius Vefpafianus, with other colonifts, into the city antiently called Sichem, but from that Emperour's prenomen afterwards denominated Flavia. The adjunct to this eminent man's name, which he has always borne fmce his fufFerings, points out that he preferred the forfeit of his life to the furrender of his Chriftianity. He did fo, for at the inftance of Cref- cens, a Philofopher at Rome, he was brought to bear the laft teftimony to the fmcerity of his faith, and on, the alternative being propofed to him, declared that he defired nothing more earneftly than to endure torments for the fake of Jefus Chrift, as he might thence hope to obtain falvation, and to appear with fuller confidence, before the dreadful tribunal of our Lord and Saviouro He was accordingly firft whipped with fcourges, and afterwards, upon his perfeverance, beheaded at Rome A. D. 164, under M. Aurelius Antoninus j an Em- perour who tarnifhed the brightnefs of a virtuous name, by fprinkling it over with a lamentabje efFufiorK of Chriilian blood. There fubfifts fo frngulsif a dontrafi: hetweeti th^^con- du6l of this ingenuous man and that of our modern^ Unitarians, that I caryiot avoid a fhort digreflion inor- ^er to mark it to my reader. Thousjh a native of Samaria, he was not only brought up in ignorance of the Jewifh Law, but even of the language of the country in which he was born. His father, who was a Gentile, had inftru£led him in the tenets he embraced himfelf, and accordingly we find that the fon had, at an early period of his life, be- come a very great proficient in the philofophy of the Gentiles. He earneftly wiflied to acquire a knowledge of the truth, and with an impartiality fitted to fuch a purfuit [ 69 ] piirfuit fought for her^ not by an attachment to the dogmas. Of any one mailer,' but by a diligent enquiry into the tenets of alJ, and in the end we find him de- clare himfelf dilTatisfied with his refearches ; that nei- ther the Peripateticks nor Stoicks, the followers of Py- thagoras nor of Plato, had rendered him any fatisfa£iory account of the Supreme Being, of the nature oj defiina- tion of the human foul. The obje^*^ of his purfuit was high, and as His ar- dour was fuitable, it is not to be conceived that he fhould relinquifh it upon this difappointment; a fpe-r culative habit, acquired by much reading, had qualified him for perfeverance, and he determined to try whs- ■ ther his own fuggcftions on the fubje6t miglltnot. proVe ■ rnore fuccefsful than thofe of men whofe opij;iions hd • had already condemned. Solitude was more favour^ able to fuch an enquiry as he was now engaged .in,' than the haunts of men ; he accordingly fought foffire-'- tirement, and withdrawing fv6m the converfe' of ^the world, in an agreeable narrative, prefents himfelf to our vicv/ taking a lonely walk on the fea-fiiore^ working on his own ideas towards the diicovery of the nature bf God. ■■-J While thus philofophicallyemployed, -hei informs us himfelf, that one day he v/as accofted by an unknown old man *, of a venerable and benevolent countena.nce, to , . . ,.,whoiT!,^ * Whatever ocscurslInttlTe afttient \ii'iiters of Hiftory of k fceciilative na- ture, we find to be aj> inference frojn -a fatt ftati?d, without any feeming view to the dediidlion, Uut to the unauukerajfed reprefcntation at^\»'hit.h tlie hiftorian appears to have relisxioufly attended. Whatever occurs in the modern writers of hiftbry of a/ narrative nature, we find to be an infe- rence from a fyftem prevroufly affumed^. without any feerfi'ing ti^w to the truth of the fa^s recorded, but tp the el^iiblifljment of wh^c& the hiftorian appears, through, every fpecies of miireprefentation, to have zealoufly direft- [ 7° 1 whom, in the courfe of a converration, he communicated the occafion of his folitude, and the little fatisfa6liorl he found himfclf able to obtain concerning the object of his difquifition. That, on this complaint, the old man referred his inquifitive mind to the prophets, as a better and furer guide to the true knowledge and un- derftanding of God, than the writings among livhich he had heretofore looked for it. That on this recommen- dation he accordingly turned to the ftudy of the facred Scriptures, and, acquiefcing in the great truths revealed therein, adhered to them as the only means by which God can be known to man. He pronounces on this occafion his fupreme contempt of all the Gentile fchools ; but ed his fbrce. The late Mr. Hume, for inftance, converted the hiftory of this nation into a defence of the Stuart principles of government : To this end he has adduced fa£ts only as arguments, has warped the train of events from their real courfe of fucceffion, and, in order to render them fubfer- vient to his predetermined conclufion, has beftowed on each that falfe co- louring which may give it, in fome degree, the appearance of a cafe in point. A fimilar plan haS been fince purfued j and as the fubverfion of freedom was the evident purpofe of Mr. Hume in writing the hijiory of Etjglandf fo, 1 fear, we may with too much jurtice affirm the, fubverfion of Chriftianity to be the objedl of Mr. Gibbon in writing the hijlory of the decline and fall of the Roman Empire. AS a narrative founded on the autho- rity of antient writers muft have defeated his end, it is curious to obferve the fubtlety and variety of thofe artifices with which this gentleman has endeavoured to work away their credit, and thus to obtain a favourable reception for his own fubftituted con}e6lure3 as a fuperior ground of hif- tory. To one alone I fhall now advert, becaufe it has been diredled againft the veracity of that father who is immediately under my confidcration. It is briefly this: When an antient, and particulaily a Chriflian writer makes an alTertion, the admiffion of which might be found inconfiftent •with Mr. Gibbon's hypothecs, he feigns a pofition which may Ihake the faith of his reader, and, afcribing this to the author from whofe pen it never flowed, defcants on his credulity, and inculcates the neceffity of ftand- 5ng on our guard againft the danger of too implicit confidence in one at the leaft liable to impofuion, and whofe authority is therefore not fuflicient to remove the perplexities thus introduced into the fceptical mind. I have laid this charge generally, becaufe I fliall hereafter bring farther proofs of its truth, ar prefent let us exemplify it in our hlftorian's warning againft the credibilitv of Jullin. » " Juftin i 7^ 1 but of the word of God declares, " this alone I found to be a fteady and profitable pbilofophy,"- * Such is the account of this worthy mafiV d^iWe^fidri to Chriftianity, and fuch the ri^azes in which he wan- dered before he found his feet fixed on certain ground. We at length, however, fee him ftationed on a rock, and thankful to heaven for having placed him there. It was not the purfuit, but the fubftantial attainment of truth with which his mind could be fatisfied. — Let us now turn to the oppofite chara6ler fo eminently ex- hibited in our own day. ' '" '"-' ^"' / J i/l aid noilfi^v Inftru(3:ed from early infancy in the doclrlne of one God, the Father and Maker of all things earthly and heavenly; of our own fall, and rcftoration by the death of a body afiiimed by the eternal Son, that tliijoiigli his blood, filed as a facrifice for us, we might receive jthe atonement ; of the - affiftance of the Holy Ghoft iiUfj 3:>nn iiwo 2i»ii vii,iq ^'^^'"''^r^OCefed-i <* Juftin Martyr," he affirms, " had fought divine knowledge in the fchools of Zeno, of Ariftotle, of Pythagoras, and of Plato, before he for- tunately was accofted by the old man, of rather the angcly who turned his attention to the ftody of the Jewifh prophets." Gibbon's Hift. of Decl. and Fall of the Rom. Emp. p. 514. Now I would have my reader unoerft-and, that for this interpretation of the old man's character and converfion into an angel, Juftin has not af- forded the flighted authority, but " the flory is prettily told in Juftin's dialogue. TiUemont, who relates it after him, is fure that the old man was a difgulfed angel." Gibbon, note on the above paffage. But is Mr. Gib- bon fure, thai he thus adopts the conjeftures of Tillemont into the text ? It is true the conje£lure is modern, while the tefi-imony of'th'e 'Riartyr him- felf labours under the defedl of antiquity; yet ftili I afk, does the hifto- rian adopt it as his own opinion, that it was an angel rather than an old man that accofted Juftin; or does he not rather, for the convenient ruin of Juftin's credit, thus infinuate, that he is autjiorizedi to make the af- fertion by theteftimony of the martyr himfelf^J .:3irx3lq72q gri; ^vornji. * TjuJlJiV ^jAiyiv 'ivfta-icov (^kXo3, &C. Dial cum Tryph. p. 308. And we have the authority of this book, (againft which I believe no fair man of fenfe will fuffisr the Alo- gian puerilities ftated here, or any inference drawn from them to ftand in competition) as the firm ground of an afl'everation, that the Church of Thyatira had been founded when St, John wrote the fecond chapter of |he Apocalypfe. See alfo Ails xvi, 14, [ 77 ] and a religion founded on the fcriptures ; be it enough to fay that the votaries of the former (as not being pof- fefled of any other) have given their voice againft the fufficiency of their own grounds of belief, and afforded an a priori argument In favour of revelation : For de- claring the difficulty attendant upon the acquifitlon, the abfolute impollibillty that obftrucled the communication of divine knowledge *, fome of the wifeft among them have pronounced it, upon thofe conclufions with which they were the bed fatii^iied, but In which tliey never refted as final, to be an cxpecflation no way derogatory from the God of th-ir apprehenfions, that he fhouid rriake himfelf known in order to rectify the errours and. refolve the doubts of a Being on whom he had beftowcd faculties for invefligation, and a zeal for the difcovery of truth, without having at the fame time imparted a light fuffi.cient to conduct his enquiry. At length, in corrcfpondence with this humble hope, the infinite Luminary has been pleafed tofhed a ray upon the darknefs of mankind, and we accordingly find the confiftent difciple of a generous and inquifitive philo- fophy, whofe heart, by cultivation, had, like the fun's orb in Milton, been previouHy ~^— rmade porous to receive And drink the liquid liaht with joy repair to the fountain, and imbibe that true light which lighteth every man that cometh into the world ; whilfi:, on the other hand, v/e have the m.i«.i"or- tune to behold fpirits, that we might rcafonably have conceived native to the light, chaftd into extravagant and erring flight by the hallowed fplcpdours of our day- ftar, vi'hen the bird of dawning fings, they {tan, and v/ith • Plato has exprefsly acknowledged this ; " to find the Fathev and Crea- tor of the univerfe," he fays, " is a toiU to divulge him an impolfibilUj^ }f^ lupoylcc 615 '!rai'1»5 a'^tfvolov hiyiw^ .[ 78 ] with the confident apoftle, relying only on their own internal ftrength (would I might add with him alfo relenting) perfift, even while the cock crows, in deny- ing the ulvation of God which he hath prepared before the face of all people, a light to lighten the Gentiles. The ineffectual fire of that mere glow-worm, their luminous reafon*, they muffle up, and thus fecuring its mimic luftre from the touch of heaven's genuine beam, hurry into darknefs, hence demonflrably more congenial with their minds, and diligently fortify themfelyes againft the radiance of the Gofp^;!. But Jufcin Martyr is our prefent fubjeci:, to him, therefore, let us now return, and fo far as the example of a man eminently diuincruiilied by his zeal for truth may peifuade to a return from errour, let us, without farther preface, ftate the doctrines for which he relin- quifhed the vague conjectures of an uncertain philofophy. Befides fome tracts of lefs eminence, this venerable father has left behind him tvvo Apologies for the chri- flians, and a Dialogue with Trypho the Jew. In the former he endeavours to mitigate the fcverity of Roman I)erfecution carried on againft the followers of the Gof- pel ; and to this purpofe, touching but incidentally up- on their tenets, he lays himifelf out with particularity to vindicate their morals, and to prove that they were not only inoffenfive but virtuous citizens: But in the latter, as I fhali have occafion to fhew hereafter, he enters more fully into the doctrines of chriitianity. I fhall follow tb^e order in which his writings have been publifhed in the Paris edition, folio, 1636, and therefore fhall begin with what is there entituled his Firft Apology, though in reality it is the fecond which he * To " the light of rcafon," however, when figuratively (poktn, I have no more objctu] uyu^u;[j(,£v, I'srsiar) y.al ol '/![/-»<; uv^fWKoq yiyoviv^ o'SJui; y.ou Tujv TTa^uiv rav vi(j!.slspuv av [ji,fji.ilo^o<; ysvofAEv©-, y.xl Iccj-iV 'Koi-na-^a.i. Apologia ima, p. 51. ■\- 'EvSati^e- xai a^eot y.iyJhri^A.i^oCy y.a.1 o(/.oXoyei/,BV Tait loiiflu}y voiMtp[/.ivav 0£w> aSeot sn-aj, ukX i^i tS a^v^Strary, y.ixt Tlou- jsoij ^iy.ciio<7Vvr)^ y.fcl Qoo(ppocriiiirt<;f y.cci ru'ii aX?^ii)v cipr^uv, uvz'SH'- fttxia T£ KWAtoci; ©hS. 'a?^K l-fiBivov re : y.a.1 t6v Trcc^' a,v\^ liov iX^o^loif y.a.) h^a.^a,v\oc yi^jm^ roivlot, y.ou rov Tuv aAAwv I'za-oiA.smv xcc) I|o/A0t«/X£vwi/ uy»^!oii (kyiiT^xv f^xlr-/ 1 Tli'^tuA n to Tr^o!^^- IvKOlf [ 8o ] fays again in the fame Apology, '' We worfhip God alone || :" and farther on he declares that, " having learned, and holding the Son of the moft high God to be in the fecond place, and the prophetick Spirit ill the third rank, we will demonftrate to you that we ho- nour them according to the word of God *.'* He teftifies that it was " Chrifl: who, under the ap- pearance of fire, fpoke with Mofes from the bufti f j" and fays that the Jews, in thinking it was the Father who fpoke from the bufh, and not the Son of God^ are chargeable with ignorance, both of the Father and the Son, according to Matth. xi. 27. " For they who fay that the Son is the Father are convicted of not knowing the Father, and alfo of not knowing that the univerfal Father hath a Son, who, being the word, the firlt begotten of God, is himfelf God alfo t-" We may remember that it was he who fpoke from the bufh to Mofes, that declared his name to be i am that i AM, Exodus iii. 14; and therefore, without any great violence, may admit that our Lord referred to this former Apologia 2da, p. 56. (j ©gov p,£v \j.Qvov w^ocDifySftsi'. Ibid. p. 64. 7tf, Ylvlvi^oc T£ 7r^o^»j]ixoy Iv r^Win Taipei, oTi ^ilot Aoy» t»/xS- y.tVf ocuTo^Ei^o^s)/, Apologia 2da, p. 60. •f Ev l^sx 7rypo5 Ik /3aTS 9rgofl-ft;/x,jAi3cr£y civlfO 0 v}fjieri^oq Xgiro^» Ibid. p. 95. X Oi yu^ TO* *Yto» Uoclepcx. (poi<7Ko*]eg g'tvai, IX/yp^o^Jat />«-^Te yiva/cry.ovleq, oq xtii Aoyoj v^ulolU^ u» t5 ©ea KOtl ©«$ vwet^x^t. Ibid. p. 96. [ 8i ] former declaratioii, when he fays again, " Before Abraham was I am," John viii. 15 : but he who fpoke from the fire farther denominates himfelf " the Lord God of your fathers, the God of Abraham, the God of Ifaac, and the God of Jacob," Exod. iii. 15. Whe- ther Juftin Martyr be right or not in faying that it is Chrift who appeared and fpoke with Mofes from the burning bufli, is not the matter in debate, but whe- ther he who was one of the fathers of the fecond century has faid it ? and if he has, which from the quotation and reference may appear, it is put beyond all further contrdverfy that Juftin Martyr believed Chrift to be God., But in his dialogue with Trypho the Jew, though it is impoflible for him to be more explicit than in the extradts already made, we find this writer miich more copious. He meets his opponent upon the ground of his own fcriptures, (the Old Teftament) from which he propofes to prove that the Omnipotence of God, and the aiflidtions of a meah man, are foretold of Chrift ; and thence to infer, that the fufferings of the afl'umed nature afford no argument againft the divinity of our Lord, as the concurrence of both were neceflary to a completion of thofe prophecies, to the truth of which the Jews themfelves acceded. That Chrift is God he firft undertakes to demoh- ftrate, — and then to fhew that the lowlinefs and fuffer- ings of our Saviour do not preclude Jefus from being the Chrift. Having quoted from Mofes and the prophets a vaft multitude of paflages, (amongft which are Deut. x. 16, 17. Ifa. liv. to V. 3.— Ixiii. — Ixv. i, 2, 3, &c. &c.) every one of which he declares bears reference to our L, Saviour, [ Sa ] Saviour, he cenfures Trypho for the Jewifli mirappll- cation of them, and £hev/s that it is altogether irfipoJTi- ble to make them bear the fenfe which the Jews afcri- bed to them. You, for inftance, he fays, apply the yid Pfalm to King Solomon, " while the language of the Pfalm itfelf fully demonftratcs that it is referable only to the eternal King, that is, to ChrifV ; for, as I make it appear from all the fcriptures, Chrift Is therein proclaimed a King, and a Prieft, and God, and Lord, and an Angelj and a Man, and a Captain of hofts, and a (corner) Stone, and an Infant born ; firft made obnoxious to fufFerings, thence afccnding tip into lieaven, and again returning with glory, and polTeffing an eternal kingdom *.'* The ^ua-iXicc, TiflBfiv, hq rev X^iTov, Bi^r,aBcx,i' o ya.^ X^tro? /3a(7f- >.tvqt ^'^^ 'l*^£^5> «a» 0so?» ''-<»< Kv^i^, y.a) AyfeX^, >ia,l "Av ^po/isr©^. y,a] A^p^irpol^y'^, kccI Ai-&©^, act.) Tlaioicv ysvuy.BvoVf •y.a,] TLu^r^og yBi/ofxtv^B^ 'srfZ-Tov, aila, Ik 'a^ccvov commanded to open the gates for Chrift upon Ms afcenfion, to doubt concerning the dignity of one whom they had looked down upon, and feen in earth, without beauty or honour, and fo to demand, " wiio is this King of glory ?" " and to them the Holy Ghoft makes anfwer, either from the perfon of the Fa- ther, or from his own perfon, the Lord of hofts, he is the King of glory, bcc, *." On X Avonlot iWt. p. 254. * Keel U'^oy.pivilat avloTq to TIvsvi/loc rh ayiov, r( cctjo 9r^o- p. 255. This manner of interpreting the a4th Pfalm is not peculiar to Juftin Martyrj J.Firmicus Mater nus, in the year 34a, prefented to the Em- perours Conftantius and Conftans a Treatife on the Errours of the Gentile Religions, in wh-ch the following remarkable paffage occurs. I confign it to a note only, becaufe the author is of the fourth century. Hi* work is, however, not without authority 5 for he is the earlieft writer after the coun- cil of Nice : and as he has addrefTed it, not to Conftantinus, but to Con- ftanf'u?, he muft ftand exempted from the charge of writing under any in- fluence but that of fincere conviction. I ihall make no fort of apology for the length of the pafl'age cited. " Ecce terra contremuit, & fundamento- rum fuorum ftabilitate conculTa praefentis Christi Numen agnovit. An- te pra^finitum tempus prascipitat diem mundi rotata vertigo ; & fol, non completo diurnarum horarum fpacio, propcrato curfu vergi-, in noftem. Ecce veil faftigia fumma finduntur, Sc obfcurioribus tenebris orbem terrarum ca- ligo noftis abfcondit. Omnia elementa, Chrifto pugnante, turbata funt, tunc fcilicet, cum primum contra mortis tyrrannidem humanum corpus ar- mavit. Per triduum ifta conflicatione pugnatum eft, quamdiu mors, fupe- ratis maliciae fus viribus, frangeretur." Kere this author rebukes the impa- tience of man, who cannot endure our Saviour's three days abfence, and fays that David foretold it in the 44th Pfalm, which he quotes, and then procpieds to defcribe his refurreftion, calling him by a no lefs fignificant name than "Christ the almighty God." <* Ecce poft' triduum lucidior foliio dies oritur, & reddita foli praeteriti luminis gratia. Omni- "•"TENs Dfius Christus fplendidipribus foils radiis adoratur. Exultat 5AI.V- [ 85 3 On this paflage I muft^ collaterally remark, that thcT liiree perfons of the Trinity are accurately diftixn'guifh- ed in it. Our Saviour is the fubje6l fpoken of'asdi- H'lnSi from the Father and the Holy Ghoft ; and a ^^^> icu) ^t'vajuj,-, y.u) ^c|» t5 yiiriffuvl<^ i'aae)(j>iv, P. 284. [ 88 ] communicating of its own fubftance without fufferirig diminution, even though it has kindled a blaze equal to itfelff. This early writer alfo confirms St. Barnabas*s pofi- tion, that the Hebrew Plurals bear reference to the perfons in the one Godhead; for with him he.afferta that the following palTages, " Let us make man in OUR image," Gen. i. 26 ; and "Adam has become as one of us. Gen. iii. 22, are addrefTed by the Father to the Son. See p. 15. He recites the 45th Pfalm^ and, applying it to our Lord, fays "that he is herein teftified by the Creator of this world, and that the words of the Pfalm elo- quently fignify that he is the adorable God and Chrift I ;" and now recapitulating. the feveral pafTages which he had adduced in proof' of his pofition, and adding to them the 19th Pfalm, he defires the Jew " to reflect upon the neceifity that God fhould defcend from heaven and be made man among men 5 and that he (hall come again ; whom they who have pierced him (hall look upon and bewail * ;" which being an allufion to the declaration of God by the mouth of Zechariah •\ Ka» o'CjoTov Itsi vrvfoq hfufA.iv »AXo ytyo/xsj-ov, a« lAoIrs/xlvif tyAivH l| 5 ^ civcv^ii; yi^oviVy aXKa, t5 at/lS {/.svovl^, xou to I| aJItf ava^^Ejf, xa» av\o oy (pocUilcci, »« i^cclruaau IkbUo l^ « avr(p$>,. P. 284. X 0>l» yev Ku\ vrpoaKvvr^oq Ift k«* ©£05 xotl X^iro? v&o r3 raiAx ffotJjo-avl®' /xapIvpa/xEV©-, kuI qI >^Qy(H «to» ^ta^'^^Jijv ^tj- ficiivaa-i. P. 287. Av-xixiria^ilsf tva, Ka] Qeov dvu^sv v^otXBotlx, y.cci av^^uvrai »v a.w.fwmtui ytiofxtvov yvupia-i^lt' xat vroiXiv iy.Uvov votpxyttvicro-' ^Evo», ov ofj.i /niMtfy* Hd) xonxlta-^oci o» tmevlna-ctvlsi oiv%v, P. 289. [ 89 ] Zechariah xli. lo, he makes a tranfition to thofe pro- phecies which predidl forrows, and humiliation, and death, to the fame Being whom they likewife announced to be the almighty God : but the impatient Unitarian flops him and fays, " You have taken in hand to de- monftrate a fa6t which is incredible, and almoft im- poffible, that God ha:^ fubmitted to be born, and to be made man + :" to which oui author gives an anfwer that may be very properly addrefled to our modern Judai- zers : " If indeed I had undertaken to prove this f'a£t by arguments merely human, and the fuggeftions of men, I ought not to obtain your afient to it ; but if, repeatedly urging the fcriptures which fpeak to this purpofe, I require your acknowledgement of what they fet forth, I muft declare that your hearts arc hardened againft the knowledge of the mind and the will of Godt." The Jew is notwithftanding reduced at laft to make a conceflion, and admit that the numerous fcriptures of the Old Teftament, which foretell both the dignity and the humility of our Lord, are referable to the Chrift ; on which our author expreffes his wonder that he fhould ftill deny Jefus to be that Chrift, only becaufe of his humble ftate and fufFerings, fince thefe things were evidently a part of the Meiliah's predicted chara6i:er -, and therefore fo far from being a ground of objedlion to his being the perfon, that they aiForded proof that Jefus was actually the Chrift. The teachers among the Jews, he fays, " of neceffity acknowledge that thefe fcriptures which I produce, and which explicitly demonftrate that the Chrift fhould fufFer, and be the M God vsmivvai, oT* ©80J ^-WE/xEjys yivn^YtVUif xa* av^^wsj^ yivsa^on* P. 292. X Ibidem. [ 90 ] God of our adoration, are fpoken with reference to tile Chrift; and yet they dare to deny that this Jefus is that Chrift, even while they confefs that the Chrift is to come, and to fuffer, and to reign, and to b€ the God of our worfhip ; which is furely ridiculous and fenfelefs" in them, as all thefe things meet in that Je- fus whom they deny, and charaderife him according to their own expedations %. " David has proclaimed the Chrift to have come forth from the womb according to the council of the Father, and demonftrated him to be God ftrong, and to be worfhipped *". As fuch the venerable Martyr declares that he prefers his own fup- plications to him; and, fpeaking of our Saviour's cru- cifixion, and the promifes of God made to thofe who confide in him, proceeds to affure Trypho that, with charity very different from the perfecuting tenets of the Jews, '' we pray that you may obtain compaflion from Chrift; that you may be alfo made partakers of thefe promifed benefits ;" for he taught us to pray even for our enemies §. Of J "a? ^e civ >isyu[jt,c9 avloTi 'y^oc(pa,^, al' ^loc^^rj^nv tov X^ifo¥ Xptfov //tHV iif)a-^a,i a.vo(,yy.oi,LfliJ.i))oi QuvW^svlaif TfeTov ^\ fjL'/i hvK» rov X^ifov ToX/iAwat Xiynv. EAE'JaeaSai ^s y.ou 'ttu^sTv, ko,) ^ctcri- Xsvaoci, Ka» 'jrpocrx.vvr^ov ysvia^xi Qeov ofjLoT^oytiat' onji^ ysT^oTov Kul avo-nlov. P. 294. * Ka* Aa,Qi^ zk ysirfh y£vyi%crscr^cn oivlov Koia, rriv tS Tlx- oi\x i^yiXucTE. P. 302. t"Cro T8 Xp»ra. P. 323. St. Ignatius, in his Epiftle to the Smyrnae- ans, has delivered the fame precept, and derires them to pray for their enemies, if by any means they may come to repentance, which is indeed difficult ; ** but of this Jefus Chrift, who is our true life, has the power," T«Ta ^£ l^n l^aaiccv 'irjcra? Xpifo? to aKvi^ivov YifAuv ^rjv : to whom therefore fliould they addrefs their fupplications but to him who has the power to grant them ? [ 91 ] Of the numerous types which Juflln interprets of our Lord, I fhall prefent only two to my reader : their j-uftice I am not concerned to vindicate. Be it remem- bered I am only ftating the mind of Juftin Martyr. He pronounces Jofhua, the fucceflbur of Mofes, to be a type of our Saviour; and fays, that as the one diftri- buted the land of Canaan to the children of Ifrael, {o fhali the other diftribute a good land to his followers, but that in one particular their gifts diiFer. " Jofhua gave to the children of Ifrael a temporary inheritance, inafmuch as he was not Chrift, who is God, neither the Son of God, but Jefis Chrift will, after an holy refurreftion, give to us an eternal pofielTion f :" and the circumftances of Jclhua the prieft who returned with Ezra from Babylon, and with Zerubbabel, pro- moted the building of the fecond temple, (fee Ezra iii. 2, 9 ; he fays are " a type of thofe things which were afterwards to be done by our Prieft, and God, and Chrift the Son of the Father of the univerfe *." The Martyr quotes then the firft chapter of Mala- chi, in which God refufes to accept the facrifices of the Jews, but declares that incenfe fhall be offered to his name, a pure offerings and that his name Ihall be great among the Gentiles. That is, fays the Jew, it fhall be magnified by the Hebrews who are in captivity M 2 among •j- O /x£f ya,^ 'ffpocry.otipov t^uKSv ctvroT<; rriv y.\Yipovof/,ixv, art S-ctciv, aiunov r/AM* nririv y.cx]a,a'^/t<7iv ^uan. P. 34^* * Ep^o/zat vvv d'Wo^Bi^xt d'moii^pv^iv ilvut Iwv vtao la if>[A.i\ipti UpiuTi y-oci BsSt y-oi'i Xpira t^ia la Trolpo; Tuv o'Kuv yUsa^xi [jLiT^Xovluv. p. 344. The conformity of our Lord to thefe two men feems to confift chiefly in the circumftance of name, for they are both called Jesus in the feptuagint verfion of the Old Teftament, [ 92 ] among the Gentiles, " and not by the Gentiles thetn- felves ; but this interpretation of the fcrlpture the Chriftian rejedls, and declares that it bears reference to the facrament of the bread and cup, which was infli- tuted by Jefus Chrift ; and then proceeds : " I fay that the prayers and thankfgivings of fuch as are wor- thy, are the only perfect and acceptable facrifices to God : thefe alone the Chriflians have learned to make, and thefe too in commemoration of their nou- rifhmcnt both dry and moift, (meaning the body and blood of Ohriji commemorated in the facramental elements of bread and wine) in which memory is had of the fufferings which God underwent, through him who is God ; whofe name the high priefts and teachers of your people have diligently laboured to have profaned and blafphemed throughout the whole earth *." It would be an unneceflary tafk to purfue this au- thor's train of argument throughout, or to bring to view every proof of our Saviour's Godhead that he pro- duces in oppofition to the Jew who denied it. Let it be IHll remembered that I am not now engaged in bringing evidence of the tenet itfelf, but in proving that our Lord's divinity v/as the tenet of the Ante- jiicene fathers. That Jtiftin Martyr held it, I have al- ready produced fo copious a teftimony, that I fhall now finifh my extracts from him with his own infe- rence upon a recapitulation of the feveral fcriptures he 0/» //.tv av V.CU ivyjxi v.ct\, ivp(^(XfHfKin v'Cto ruv a^luv yito" /Afvot, ri'Knai fxovxi xa* evupirot sW* ra ©bu ^vaion, kcc.) oivloq (pv]f4,r Toivia. yoc^ /Mova ku] Xfiriocto) irufi'Ka.^ov nronTvy nal its amy.vi}fi»i, a to Uofj^oc p»bij^ft>S57).aj xala irccaoiv rnv yrtvy aa,) $hcta^ey^Bn Tuvla,, ^XKa kcu ev (Sap^apoK, v'm "AYTO'Y TOY AOIOY /a3|J- (puhivl^, y.cti uv^^u'SSH yEvo/AEVif, y.eu 'l>3<7"5 Xpr» y-M^ivl'^.'-' Apol. i. p. 56. [ 96 ] Lindfey's tranflation, they are happy now in confe- quence of having lived (" agreeably to reaforC) ; to what can the dodrlne lead ? Can any among us be- come predecefTours to cur Lord ? or does it argue to apoftacy ? Can it be inferred that, becaufe the dif- charge of a duty is not required of thofe on whom it was never impofed, the neglecSl or defertion of that duty is juftifiable in thofe who have been called upon to difcharge it ? I hope there is no man fo utterly loft to virtue as to maintain the aflertion. There is yet another paflage, of which Mr. Llnd- (ey's erroneous tranflation makes it necefiary for me to take fome notice ; but in this I (hall be very brief, as I have it in my power to refer my reader to the wri- tings of two very learned men, whofe fellow-labourer in the caufe of true chriftianity I am happy in confider- ing myfelf. I mean the Reverend Mr. Bingham, who has publifhed " A Vindication of the Doctrine and Liturgy of the Church of England," and the Reverend Dr. Randolph, who has likewife very ably exerted himfelf in " A Vindication of the Worfhip of the Son and Holy Ghoft ;" both of which excellent works are written in confutation of Mr. Lindfey's tenets. The paflage referred to is taken from the 267th page of Juftin Martyr's Dialogue with Trypho the Jew, and quoted by Mr. Lindfey in the i6oth page of his Apology. In his tranflation of it, the apologift has converted an addrefs to the perfons prefent into a de- claration that there were many Chrifl:ians, with whom our author lived in amity, who denied the divinity of our Lord. '■'' O my friends^' fays the Martyr, " there are fome of our generation who confefs that he is the Chrift, who yet maintain that he is a man, born of human parentage, with whom I by no means agree.'* [ 97 ] agree *." But the apologift (^ fincerely hope, through errour only) has put into the place of this affcrtion one altogether foreign from the meaning of the^original j for he makes his author declare, " there are fc^ne friends of mine amongji us (Christians) who profefs him to be the Chrift, but afErm him to be a Man born of men, v/ith whom, however, I do not agree." The original Greek at the bottom of this page, will de- monftrate the injuilice of this verfion, and make it fufficiently clear that the application of Chrijiians is a meer interpolation. This palTage immediately fol- lows that already quoted in the 87th pao;e, in which God himfelf proclaims the obftinacy of the unbelie- ving Jews ; and the very declaration, that the fenti- ments of fuch perfons differ from* his own in a point fo efTential, might help to evince the abfurdity of be- N lowing Hoe yiiv ret, u Tpv(puv, it.a. jxvi dpu't'cr^xi on 'dr<^ IfH' w X^'jro?, lav (pxniijTcci uq avSpw'Zu©-' (^ e/A^cc^Truv y'.rr.^B]^, y.ou IxXoy/) yBvo- (/.zv^ Biq Tov X^iTov Bivoci d'Sjohiy.vvrJxi. KAl^ TA'P 'EIII TINEE, 'n ^lAOI, IXsyoVf d'Tuo ra Vyit/tslsp^ yivBq ofAoXcySvlB; ctvlov "Kpi^ov Uvuij eiv^pa/ZLTOv cl li^ ui'^pcofc^uv yn/oi^Bvov oc'!zro(pcii- voixBioi : ok; e QivliBBf^xit ^oe uv TrXB^^oi TuiTia. fjLoi oo^cca-avlBq UTzroiBVy i'TTEtor; ez ccvS^&"TJi7BUiq Oi^uyjj.aat y.BKBXiva-fJieBu v'u/ uvQ ts X^ira 9r£t^go--^at, a.7-,Xa, t:o7(; ^la, ruv lAOcy.apiuv <7rpa(pr^ajv y.ifi%' ^sTcrt, nou ^l avis ^i^ay^^sT^ri. P. 267. I have here tranfcribed the entire paflage from Juftin Martyr, the more eafily.to demonftrate Mr. Lindley's defective verfion of a part of it-, fo his tranflation is as littie agreeable to the context as the particular languag of the griginal. For a further difcuflion of this paflage, fee Mr. Bing- ham's Vind.Doa. and Lit. p. 23, and Dr. Randolph's Vihd, of the Wor- ship of the Son and Holy Ghoft, p. 133, [ 98 ] ftowlno- fuch a title tipon them. But how fhall hs boaft of a friendfhip with men, whofe principles and cfommunion he has already io emphatically difavowed ? Shall he now be ruppofed to den"ominate thofe his friends whom he has already pronounced to be " with- out God, without religion, without righteoufnefs, without law, and who, inftead of worfhipping Jefus, confefs him only In name ?'* Not fuch was this Mar- tyr's confeilion of Jefus ; he had a God, a religion, and a law, and he accordingly preferred his adoration to his Saviour and Redeemer, whofe Godhead he has fo explicitly afierted throughout his entire controverfy with the Jew, that It is an indifputable fact that Juf- tin Martyr was not an Unitarian. Tatian was the cotemporary and difciple of Juf- tin Martyr. The imnioderate auRerity of his life and do6lrine incurred the cenfure of the church, from which, however, he did not effentially differ in mere matters of faith. He has written an oration againft the Greeks, the end of which Is to curb the pride of fuperiority to what they called Barbarians. Some of the tenets or chriftianity, however foreign from his fubje(9:, he has neverthelefs found an occafion of profelling. St. Paul, urging a future judgement as ail argum.ent for a good life, tells the Corinthians that " we muft all appear before the judgement feat of Chrifl; and that, Icnowing therefore the terrour of the Lord, he v/ould p^riuade men." 2 Cor. v. 10, li. If, therefore, there be any juftice In the following afTertion of Ta- tian's, Jefus Chrift is one with the Father, God. " Man may be refped^d as man, but God alciie is to be f 99 ] be feared *." But this early Chrifllan has borne a more chv.3: reftlmony to his own faith, which muft put in oar of concroverfy that he was not an Unitarian ; forj m the name of all the Chrift^ians, he fays, '' Wg fpeak not fooliflily, 6 Greeks, nor do we utter trifles ■\V"hen we declare to you that God was born in the form of a man f". iRENiEUS, by birth a Greek, and the difciple of Polycarp, was appointed bi&op of Lyons in the year 179, upon the martyrdom of his predecefibur Pothi- nus. He was himfelf called upon to bear a fimilar teftimony to the fmcerity of his faith ; for, about the year 202, he was beheaded at Lyons, under an order from the Emperour Severus, There is only one of his numerous volumes extant. It is " A Refutation of Hercfits," in five books. He probably wrote it in Greek ; but the original, except- ing part of the firft book, is loft. The remainder of the work is preferved by a Latin verfion, which is very antient, but fo exceedingly barbarous, that it requires •the utmoft attention to devclope the author's meaning. This, in all human probability, has been tranfmitted to us very faithfully ; and, pofTefiing this, we may eafily difpenfe with thofe graces of ftyle and language which the tranflator of Dr. Mofheim's Ecclefiaftical Hiftory conceives to have reigned through the original. N 2 I * The Greek of St. Paul for the terrour of the Lord is, (po^ov y.vpis of Tatian's aflertion, rov /xev yocp, di^^u'uiov dv^^wmUbX; ni^-nliov I (poQ-^iov ^e jMovoi/ tlv ©eov. P. 144. Edit. Parif. Fol. 1636, cum Jufl-. Mart. Oper. (AiVf QiQV h di2-^u':!J8 f^o^^ov\t<;. P. 155- . [ lOO ] I more lament that perfpicuity which probably was poUcxled by the original, but has altogether vanifhed in the tranfiation. Befides the barbarity of his ftyle, this author is en- cumbered with another difficulty, the barbarity of his fubjeft ; for the herefies which he undertakes to refute, are fomc of them of fo fantaftic, and even fo mon- flrrous a nature, that they rather feem to have been the dreams of madmen, than the fuggeftions of a ferious underftanding. They fo evidently carried the feeds of their ov/n decay within them, that Irenaeus appears to have undertaken an unnecefTary and fuperfluous work in attacking them. So far as I can accomplifh it, I will keep thefe herefies out of my reader's view. This " God-denying herefy," as Eufebius calls the tenet of Paul of Samofata and Artemon, which is now again revived, is all that I am engaged to controvert ; and fuch declarations of his own faith as this vene- rable father has delivered to the world on this head, I fhall produce in proof that Irenaeus was not an Uni- tarian. It is not, however, poiTible to exclude thefe heretics altogether. Among others, which are better forgotten, they held tenets fimilar to thofe now embra- ced J and fo far as our author's refutation affe(3:s thefe only, I am obliged to bring them forward. Like our modern Unitarians, they divided from God " the Word, which was God ;" but not being able to combat the apoftolical teftimony of the Godhead of the Word, they had recourfe to a fimilar folution with a certain polytheiftical writer, who contends that there is a fuprcme God, and another God. To this pur- pofe they devifed a ftrange genealogy for the Word, which tney feparated from God ; thus, rather than ad- mit a perfQimI diftin<^ion, dividing the Godhead itfelf. But [ lOI ] But our venerable author, condefcending to their ab^ furdity, and anfvvering the fool according to his folly, argues from the illimitable extent of God, that no effluence can go forth from him that can be divided from him ; and thence concludes, that, as he is all mind uncompounded, in all parts alike, vi^hole and equal, all thought, all mind, the Word being an ex- preilion of the mind, is infeparable from the indivifible mind, and that, in the utterance, it cannot go out of that circumference which the boundlefs Gcd forms around it; and, therefore, tha«: being the fame with the mind, which is God, the Word itfelf is God, and that it is ever one with the Father, from whom it is infeparable. " But if they fay that intelle6]: is thus di- vided from inteiiecl:, they cut into parts, and parcel out the intellect of God. But whither, and whence is it fent forth ? Whatever is fent forth, is caft upon fome recipient beyond the proje61:ile ; but what is there beyond the intelle<5i: of God, upon which, according to them, it fhould be caft forth from him ? What fpace is there to receive and comprehend the mind of God ? But if, to ufe their own example of a ray from the fun, they would fhew that, in like manner as the air is more antient than the ray, and of capacity to re- ceive it when projected, there fubfifts any fubjefl:, upon which the intellect of God fhall be caft forth, capa- ble of containing it, and of greater antiquity, it will become neceftary for them (to purfue the illuftratlon} to fay, that as the fun, which we fee to be limit- ed, fheds his rays to a diftance from himfelf, fo the progenitour fheds a ray out of, and far beyond himfelf: but what is there out of, what is there beyond God, into which he fhall beam a radiance that fhall be dif- tinft from himfelf? But if then they admit that the mind of God is not projected beyond the Father, biit ftill continues within^him, then the Word, which (ac- cording [ 102 1 cording to the Gnojiics 'whom he contends with) is the ef- fluence again from this emitted mind, is circumfcribed within the Father, and being in the bowels of the Fa- ther, is exempt from fufFerings *." This writer far- ther combats thefe extraordinary tenets, faying, " God is all mind, God is all Word, what he thinks, that he fpeaks, and what he fpeaks, that he thinks; for thought is his word, and the Word is mind, and Mind is the Father himfelf, who comprehends all things. He, therefore, who fpeaks of the mind of God, and afcribes to mind a proper diftmdi: procedure or genera- tion, pronounces God a compound, as if there v/as one thing God, and another thing the principal mind. In like manner, afcribing to the Word a third defcent from the Father, his ignorance of the greatnefs of God appears, inafmuch as that he feparates the Word from God, tho' the prophet has faid, " Who fhall declare his generation? Ifa. liii. 8. " If any {hall, therefore, fay to us, how then is the Son generated of the Father ? we anfwer him that, whether he will call it procedure, or generation, or expreffion, or utterance, or difclo- fure. * Si autem de fensu fenfum dicant emifi'um, praecidunt fenfum Dei ct partiuntur. Quo autem & unde emiflus eft ? quod enim ab aliquo emit- titur in aliquod fubjeftum emittitvir. Quid autem fubjacebat quam fen- fus Dei, in quo emiffum dicunt eum ? quantus autem & erat locus ut fufciperet & caperet Dei fenfum ? Si autem quemamodum a fole radium dicuntj ficut fubjacet aer hie fufceptor, & antiquior erit quam ipfe radius, & illic oflendant fubjacens aliquid in quo emiflus eft fenfus Dei, capabile ejus & antiquius : poft opportebit, quemamodum folem minorem eiXcy quern omnia videmus longe a femetipfo emittentem radios, fic & propato- rem dicere extra longe & a femetipfo emififle radium ; quidnam autem extra aut longe fentiri a Deo poteft in quod radium emifit ? Si autem non emiflum extra Patrem ilium diccnt, fed in ipfo Fatre, is qui ab eo Logos crit intra Patrem, & impaflibiles (al'ta fcUket prtcter Logon, emifficnes Logi, de qu'ihui hie diJJ'ererc prorfus abs re J omnes fimiliter perfeverabunt, cum fint in paternis vifceribus, — Irensei advcrfus Herxfes, lib. ii, cap xvij. p. 114. Edit. Gallafii, Genevse, 1570, folio, [ ^03 ] furc, or by any other denomination, no man, neither the angels, nor the archangels, nor the principalities^ nor the powers, nor any other knows his unfpeakable generation befides the Father alone, who begot him, and the Son who was born f ." The necellity under which Irenseus lay of ufing the language of the Here- tics, with whom he contended, occafions an obfcurity in thefe pafTages, which, however, does not afFecfl the quef- tlon in debate ; for, notwitftanding their obfcurity, they ftill fuffieiently prove the only truth that I here contend for, namely, that Irenaeus believed in the divinity of Chrift; for here we fee the inexplicable generation, and yet the infeparable unity of the Son with the Father as God, aflerted by him In the moft explicit manner; and we are farther warned not to argue from human imbecility to a reftraint on Omnipotence, nor judge of an infinite and incomprehenfible God by analogies which cannot fubfift. Appoiite to this laft aflertion, having declared that he alone Is God " who, by himfelf, that is, by his word and his wifdom, created the heaven and earth," this writer farther fays, that " they know him to whom the -|* Deus autem totus exiftens Mens, & totus exiftens Logos, quod cogltat hoc et loquitur, et quod loquitur hoc et cogitat. Cogitatio enim ejus Lo- gos, et Logos mens, et omnia concludens mens, ipfe eft Pater. Qui ergo dicit mentem Dei, et prolationem propriam menti donat, compofitum eum pronunciat, tanquam aliud quiddam fit Deus, aliud autem principa- lis mens exiftens. Similiter autem rurfus et deLogo, tertiam prolationem ei a Patre donans, unde et ignorat magnitudinem ejus : porro et Icnge Logon a Deo feperavit, et propheta quidem ait de eo, generationem ejus quh ennarravlt? Si quis itaque nobis dixerit, quomodo ergo Filius prola- tus a Patre eft ? dicimus ei, quia prolationem iftam, five generationem, five nuncupationem, five adapertionem, aut quomodolihet quis nomine vocaverit, generationem ejus inenarrabHem exiftentem nemo novit, neque angeli, neque archangeli, neque principes, neque poteftates, nifi folus qui generavit Pater et qui natus eft Filius, Lib, ii. cap. xlviiii p. 149% t 104 ] the Son has revealed • him, the Son eternally coexiften£ with the Father * j" and he thus afferts the union of God and man in the perfon of Jefus Chrift, " who, from his moft exalted love to his creature, fubmitted to be born as a man of a virgin, thus in himfelf uniting man and God, and fujffering under Pontius PilatCj and arifing from the dead, and being openly received up into glory, vjiU come again the Saviour of all who are faved, and Judge of all who are judged J" Here Je- fus Chrift is pronounced the Creator, as it is for the love he bore to his own work that he is faid to have taken manhood upon him ; and, confonant with this declaration, the fame author fays that " the Word of God is the Father of mankind *." To him, therefore^ as one with the Father, fuch as concur in believing this article of Irenasus's faith muft naturally prefer the Lord's prayer J " for, v/hen we fay, our Father which art in heaven, in calling him Father we name him cur God ; for this appellation acknowledges both his goodnefs and power; and in the Father the Son alfo is invoked ; for he fays himfelf, " I and the Father arc one f." In another part of his work, Irenaeus tells us that *' Simon Magus was by many glorified as God ; that he * '* Qu! fecit per femetipfum, hoc eft, per Verbum et per Saplentiam fuam coelum et tferram." " Cognofcunt enim eum hi quibus revelaverit Filius, femper autem coexiftens Filius Patri." Lib. ii. cap. Iv. p. 157. I Qui, propter eminentifliinam erga figmentum fuum deieftionem, cam quse efltt ex virgine, generationem fulHnuit, ipfe per fe hominem adunans Deo, et pafius fub Pontic Pilato, et refurgens, et in claritate re- ceptus in gloria, venturus Salvatqr eorum qui falvantur, et Judex eoruna qui judicantur. Lib. iii. cap, iv. p. 172, * Pater autem generis humani Verbum Dei eft. Lib. iv. cap. li. p.287. -|- Dicendo autem Patrem, Deum cognominamus ; appellatio ifta et pie* tatis et poteftavjs eft. Item In Patre Filius invocatur ; Ego enim inquit ^: Pater unum rumus.— TertuUiani Lib, de Oratione^ cap. ii. [ 105 i lie taught them that he was the fame who appeared among the Jews as the Sonj but, in Samaria, de- fcended as the Father, and came alfo into other nations as the Holy Ghoft; hut that he was the moft fublime virtue, that is he who is Father over all :|:." We fee here the three Perfons enumerated, and it is of no importance to objev^t that it is by Simon they are named. Fte allows Jefus Chrifl to have been God the Son ; the Holy Ghoft, whom he had learned at his own baptifm when he believed, (fee A6l:s viii. 10. &c.) he declares to be God, who vifited the Gen- tiles ; and in this he is ftridly right, for it is by his afliftancc fent to the apollles that Chrift was witnefled to the Gentiles, and that we now believe ; the Perfon of the Father he refcrves to himfelf, calling his own Samaritan nativity the defcent of the Father into Sa- maria. To each of thefe three Perfons he unqueftion- ably afcribes the name and dignity of God ; fo that, even in the apoftolic days, we here find an acknow- ledgement that the Father is God, the Son is God, and the Holy Ghoft is God : an acknowledgement too on which I place much reliance ; for, upon the doctrines .difleminated by the apoftles, and which v/ere now very generally received, he grounded his own extravagant blafphemy ; he afl'umed to himfelf the Godhead, which was admitted ; and though he has come under the fcourge of Irenxus for moft blafphemoufly arroga- ting to himfelf the great potver of God^ yet does this very alTumption, horrible as it is, bear an important teftimony that the Father, the Son, and the Holy Ghoft Were at that time generally believed to be, God. O Juftin + Hie igitur (Sc. Simon Magus) a multls quafi Deus glorificatus eft, et cfocyit femetipfum cfle qui inter Judseos quidem quafi Filius adparuent, in Samaria autem quafi Pater defcenderit, et in reliquis vero gentibuS quafi Spiritus Sanftus adventavcrit. Effe autem fe fublimiflimam virtu- r-m, hoc eft, eum qui lit fuocr omma Peter. Irenxi, lib. i, cap. xx. p. 7c. [ io6 3 Juftln Martyr has, in his Dialogue with Tryphdj afked the Jews, " Think ye that any other is held forth in the fcriptures as the objedt of worftiip, and Lord and God, befides the Creator of the univerfe and Chrift, who is by fo many fcriptures revealed to you to have been made man f ?" And to this queftion, the following afTertion of Irenaeus affords a full and fatif- fa^torv anfv/er: " Neither the Lord, nor the Holy Ghoft, nor the apoftles vt^ould have definitively and abfolutely denominated him God, who v\^as not God, nor given this name to any, unlefs he were the true God J neither, from their own perfons, vi^ould they have called any Lord but God, who beareth dominion over all things, the Father, and the Son who hath re- ceived the dominion from the Father. As the fcrip- ture fays, " The Lord faid unto my Lord, fit thou on my right hand until I make thine enemies thy foot- ftool,*' Pfa. ex. I, which fhews the Father, who gave him the heathen for an inheritance, and put all his enemies under him, here fpeaking to the Son. Seeing then that the Father is truly Lord, and that the Son is truly Lord, the Holy Ghoft has properly fignified them by the appellation of Lord." " But the fcripture alfo faith. Thy throne, O God, is for ever and ever ; a fceptre of righteoufnefs is the fceptre of thy kingdom ; thou haft loved righteoufnefs, and hated iniquity ; therefore God, even thy God, hath anointed thee. Pfa. xlv. 6, 7. The Holy Ghoft has here fignified' both by the appellation of God, him who is anointed, the •f M>3 Tt uAXov 'V^vct. VfOffitvv>)\oVf nut fttifiotTf y.otl Qeov T^iyo' {/.zvov Iv Toii^ yfa^a»5 >0£tlE Bivaif 9r?v»)» tS tSto 'TToirjcrotvl®^ to ijMv »>$pw'BT(^' yiVQfA.iv<^» Dialogus cum Tryphone Judaeo, p, 295. [ lo; ] the Son, and him who anolnteth him, the Father *." He quotes many other paffages of holy writ to the fame pur-. pofe, arid then declares that, " when fcripture names anv gods which are not Gods, it does not do (o without qua- lification, but with fome addition or interpretation, by which they are fhewn not to be Gods f." As examples. He cites Exqd. vii. i. Pfalm xcvi. 5. Ifaiah xlii. 17.^— xliv. 9, and, among many other texts, i Cor. yiii. 4, 5, 6 ; " for tho' there be that are called gods, v/hether in heaven or in earth, (as there be gods m.any and lords many) but to us there is but one God, the Father, of whom are all things, and we in him, (in illo) and one Lord Jefus Chriil, by whom are all things, and we by him." And upon this pailage the father makes the following fhort comment, that " St. Paul has feparated or diftinguifhed thofe who are called gods, but are not fuch, from the one God, the Father, of whom are all things, and in his own perfon has moft firmly confefTed the one Lord Jefus Chrift J." And, in the O 2 words * Neque igitur Dominus, neque Spiritus Sanflus, neque apoftoli eum qui non efl'et Deus definitive et abfolute Deum nominaflent aliqaando nifi eflet verus Deus, neque Dominum apeDaflent aliquem ex fua perfona nili qui dominatur omnium Deum, Patrem, et Filium ejus qui dominium ac- cepit a Patre fuo omnis conditionis : quemamodum habet illud " dixit Dominus Domino meo, &c." Pfa. ex. i. Matth. xxii. 44, Patrem "enim cum Filio colloquutum oftendit qui et dedit ei haereditatem gentium, ct fubjecit ei omnes inimicos. Vere, igitur, cum Pater fit Doaiinus, et Filius vere fit Dominus, merito Spiritus San£tus Domini appellatione fignificavit eos." ** Similiter habet illud ** fedes tua, Deus, in eter- jium, &c." Pfa. x\v. 6, 7. Heb. i. S. Utrofque enim Dei appellatione fig- nificavit Spiritus, et eum qui ungitur, Filium, et eum qui ungit, id eft Patrem. Lib. iii. cap. vi. p. 174. •|- Cum autem eos qui non funt, deos nominat, non in totum fcriptura oftendit illos Deos, fed cum aliquo additamento et fignificatione, per quam oftenduntur non efle Dii. Ibidem, J Seperavit eos qui dicuntur quidem, non funt autem dii, ab uno Deo Patre ex quo omnia, et unum Dominum Jefum Chriilum ex fua perfona firmiflfuTie confefTus eft. P. 176. [ ^0,8 ] words of Origen, let. me proceed to fay that " I won- der how any who read what the apoftle Paul has faid *^- that there is one God, the Father, of whom are all things, and one Lord Jefus Chrifl:, by whom arc all things,'* fliould'yet deny that they ought to confefs the, Son of (jod to be God, left they fhould feem to ac- Icn'owledge two Gods. How will they difpofe of this pafia^e of the apoftle, in which Chrift is openlj declared to.be pod over all ? Rom. ix. 5. (See aljo p. 26, above}. But thfey who hold thefe opinions do not confider, that as he has not termed the Lord Jefus Chrift the one Lord In fuch exclufive manner, that God the Father fiiairhehce be pronounced not Lord ; fo alfo he has not denominated God the Father God in fuch exclu- nve manner as that the Son fnall not hence be believed to be God ; for that fcripture Is true which fays, " Be je fure that the Lord he is God," Pfa. c. 3; for they are both one God, becaufe there is no other commence- jment of .the Sou's Godhead than the Father j but of that -paternal fountain (as wifdom faith) the Son is the piyell emanation. Chrift is therefore God over all. .Whatall? doubtlefs over principalities, and powers, and virtues, and over every name that is named, not only, •in this, but in every future age. But he who is above kll^ has no fupefior above him ; for he is not beneath, p^^after thQ j;^thex, but of the Father. But, concern- ing the Holy Ghoft alfo, the wifdom of God has given us infbrm^^tion, when he fays, " For the Spirit of the Lord filleth the world, and that which containeth all -thiDgS:hath knowledge of the voice." (Wtfdotn of Solo- mon., '-chap. i. 7). If therefore the Son of God be de- clared over all j if the Holy Ghoft be faid to contain all #ings ; and if the Father be God, of v/hom are all things, the nature and one fubftance of a Trinity, '^" which [ 1P9, 3 which is over all, is clearly demonftated *." I hav« the rr.ore willingly digreiTed into a comment on this pafTage in St. Paul's Epiflle to the Corinthians, becaufe that a moiety of the firft part of the 6th verfe has been produced in evidence of the Father's exclufive God- head, and even made the motto of a v;rork. levelled at the divinity of our Redeemer. It is true that fuch an argument is a juft epitome of that fyftcm which is purfued to this blafphemous end : half fentences are torn away from their context, and their weight thei^ turned againft the very purpofes for which they were; didated hy the Spirit. I think myfelf fortunate in being able to bring this fenfible remark of an antient Chriilian into dire£t cppofition to the rfratagems of a modern apoftate, on whom I call to withdraw the de- nom.ination under which he publifhes, and no longer to boaft him.felf " a Member of the church of Chrill:,'- in f Et miror quomodo ouidam, legentes quod idern apoftolus in aliis dick umis Deus Pater ex quo omnia, et unus Dominus Jefus Chnftus per quen;? omnia, negentFilium Dei Deum debere profiteii, ne duos Decs dicere vi- deantur. Et quid de hoc ioco apoftoli facient, in quo aperte Chrifius fu- per omnia Deus cfle perfcribitur ? Rom. ix. 5. Sed non advertunt, qui haec ita fentiunt, qucud ficut Dominum Jefum Chriftum non ita unuip efle Dominum dixit, ut ex hoc Deus Pater non Dominus dicatur, ita ct Deum Fatrem non dixit ita efle unum Deum, ut Deus Fiiius non creda- tur. Vera eft enim fcriptura qus dicit " fcitote quoniam Dominus ipfc eft Deus." Pia. c. 3. Unus enim uterque Deus, quia non eft aljud FiVw divinitatis jnitium quam Pater, fed ipfius paierni fontis (ficut fapienti^ dicit) puriflima eft emanatio Fiiius. Eft ergo Chriftus fuper omnia Deus, Qua? omnia? fine dubio fuper principatus, et poteftates, et virtu- tes, et omne nomen quod nominatur non folum in hoc fceculo fed etiam in futuro. Qu^i autem fuper omnes eft fuper fe neminem habet. Non enim poft Patrem ipfe, fed de Patre. — Hoc autem, (id eft fapientia Dei) etiam de San£lo Spiritu intelligi dedit ubi dicit, " Spiritus Domini reple- vit orbem terrarum et qui continet omnes fcientiam habet vocis." Si ergo Fiiius Dei fuper omnes dicitur ; et Spirirus Sanclus continere omnia me- moratur j Deus autem Pater eft ex quo omnia ; evidenter oftenditur natui;a Trinitatis et fubftantia una quae eft fuper omnia. Origenis Opera, torn li. f. 376, In Epiftolam ad Pvomanos, lib. vii. cap. ix. [no] In contiguity with a paffage half- quoted, for tlie pur-: pofe of denying and excluding the Head and Inftitutor of "that church v/hich God, that is the Son himfelf, through hinifelf, has allembled together/* Irena^us, flill purfuing the fame argument, that none are called gods who are not Gods, without fome terms of exception, fays, " that none of the fons of Adam is called god, without fome qualifying term, as the Lord is called, we have demonilrated from the fcrip- tures ; and to all, who have attained to but a moie- ty of the truth, it is obvious, that he alone of all mankind is denominated God, and Lord, and the eternal King, an! the Only-begotten, and the incar- nate Word, both by the prophets^ and apoftles, and the Holy Ghoft hinrielf. And thefe things the fcrip- turcs v/ould not have teflihed of him, had he been but a Man as all other men are ; but the holy fcriptures tef- tify both thefe things of him, that, different from all other men, he alone had in himfelf a glorious generation from the moft high Father, and that he alfo accomplifli- ed a glorious birth of a virgin ; that he was a Man with- out beauty, obnoxious to fufferings, riding on an afs's colt, drinking vinegar and gall, defpifed of the people, and bowing down even to the death ; that he was the Lord holy, the wonderful Counfellor, beautiful in form God mighty, coming in the clouds, the Judge of all men. All thefe things have the fcriptures prophccied concern- ing him. For as he was man that he might undergo temptations, fo was he the Word that he might receive glory J the Word acquiefcing that he might be liable to temptation, and difhonour, and crucifixion, and death ; but the Man being taken into the Word be- paufe of his vi6lory, his fuffering, his refurredion and affump- • Hi aiiteni font ecdefia; hasc entm eft fynagoga Dei, quam DeuS;» hoc eft Fiiius ipfc, per femet ipfuni coUegit. Lil?. iii. cap. vi. p. 375. . ft"] alTumption *." " But St. John," fays our vcherabU author, " has cut off all controverfy from us by faying, " He was in the \yorld, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not." Yet, accord- ing to Marciohj and fuch as are like to him, the world was not made by him, neither did he come to his own, but to another's f." But " there is one Word of God, by which are all things, by whom all things were made 5 for the Word of God is truly the Maker of the world j and he is our Lord who, in the latter times, was made Man J." And therefore Chrifi him- felf^ * Quoniam enim nemo In totum ex filiis Adae deus appellatur, fecun- dum ut Dominus nominatur, ex fcripturis demonftravimus ; quoniam ipie proprie practer omnes qui fuerunt tunc homines, Deus, et Dominus, et Rex jeternus, et Unigenitus, et Verbuni incarnatum prasdicatum, et a prophetis, et apoftolis, et ab ipfo Spiritu, adeft videre omnibus qui vel •modicum de veritate attigerint. Haec autem non teftificarentur fcriptura de eo, (1 fimiliter ut omnes homines homo tantum fuilTet. Sed quoniam prjBclaram, praeter omnes, habuit in fc earn quae eft ab altiffimo Patre ge- hituram, pr«eclara autem funflus eft et ea qua; eft ex virgine generatione,,. utraque fcripturae divinae de eo teftificantur, et quoniam Homo indecorus» et paflibilis, et fuper pull urn afinae afcendens, aceto et felle potatur, et fpernebatur in populo, et ufquc ad mortem defcendit; et quoniam Do- ' minus fan£lus, et mirabilis Confiliarius, et decorus fcecie, et Deus for- tis, fuper nubes veniens univerforum Judex. Omnia de eo fcripturae prophetabant. Sicut enim Homo erat ut tentaretur, fit et Verbum ut glorificaretur } requiefcente quidesn Verbo, ut poflet tentari, et inhono- rari, et crucifigi, et mori j abforpto autem Homine, in eo quod vincit, et fuftinet, et rsfurgit, et alTumitur. Lib. iii. cap. xxi. p. 212. ■j- Abftulit autem a nobis dilfenfiones omnes ipfe Joannes, dicens, '* In hoc mundo erat, et mundus per eum fadlus eft, et mundus eum norf cognovit. In fua propria venit, et fui eum non receperunt." Secundum autem Marcionem, et eos qui fimiles funt ei, neque mundu? per euni faftus eft, neque in fua venit fed in aliena. Lib. iii. cap. xi. p. 184, J Unum Veibum Dei per quod omnia, per quern omnia fa£la funt, Mundi enim Faftor vere Verbum Dei eft. Hie autem eft Dominus nof- ter, qui in noviflimis temporibus Homo fa£^u8 eft, Lib.^^v. cap. xn, p. 340. i 112] felf, with the Father, is the God of the' living, who fpoke with Mofes, and vvas made manifeft to the fa- thers *.'* And now " do thou, O God, who, thro' the multitude of thy mercy, haft dealt gracioufly by us, that we fhould know thee who haft made the hea- ven and earth, and ruleft over all; who, with ou'r Lord Jefus Chrift, ruleft in the power of the Holy Ghoft, and art the only true Gbd, befides v/hom there is no God ; grant to every one that readeth this fcrip- ture to know thee, that thou art the only God, and to be confirmed in thee, and to turn away from every heretical, godlefs, and impious tenet f." St. Ignatius, as I have already ftated, p. 21, fays *' that our Saviour truly raifed up himfel.f from the dead;" and with him Irenaeus agrees; for he afferts that, " being invifible, he took manhood ijpon him- felf and became vifible; being incomprehenfible, he became comprehenfible ; that^ being exempt from fuf- ferings, he became obflbkiotis to them ; and that, be- ing * Ipfc igitur Chriftus, cum Patre, vivorum eft Deus, qui et lociitus eft Mbyfi, qoi et patribus manifeftus eft. Lib. iv. cap. xi. p. •239. f Deus, qui per multitudinem miferecordiae tuas, & bene fenfjfti in nobis, ut te cognofcamus qui fecifti ccelum, & terram, & domlnaris om- nium, qui es folus & verus Deus, fuper quern alius Deus non eft, prater Dominum noftrum Jefura Chriftum, dominatione quoque dominaris Spi- ritus Sanfti, da omni legenti banc fcripturam cognofcere te quia folus Deus es, fc confirmari in te, & abfiftere ab omni hatretica, & quae eft fine Deo, & irtipia fententia. Lib. iii, cap; vi. p. 176. If any perfon ob]e£l to the tranftation of this prayer aS not being lite- ral, let him juft confidcii- that a verfion made exaftly according to the letter would place the Son above the Father, which, I am confident, was hot the intention of the author, though his ihiferable tranflator has fub- rtituted it for him. The words of the Laiin verfion will bear the fenfe I hdve afcribed to them j ahd as this is c6ftfiftent v/ith the general dot trine of his book, I have not the foiaUcft doubt that it is th« tiar on*. [ "3 I \ng the Word, he became Man t *>" " that he fufferci i-n our (lead, and arofe for our fake §." " And to tkjsj purpofe our Lord, in thefe latter times, came to us^: not fo as he might have come, but fo as we mig]it be able to behold him ; for he might have come to U5. in his own unfpeakable glory, but we fhould be unable to endure the majefty of his glory *:" " for he is the, Word of God, the Only-begotten of the Father, Jc- f^s Chrift our God f/' That Irenaeus confidered, and, from habit, felt the words God, Lord, and Chrift to be perfe<5ily fyuo- nimous, the two following quotations will evince ; and from the firft of them we may alfo deduce this certain conclufion, that our Lord was the obje£}: of. a Chriftian's worf^ip in the fecond xrentury. [j^jf: St. Paul, warning the Theflalonians of future d£j?, fe(5tion, to takcpl^ce when ;the Man of fm fhall be .re- vealed, defcribes this Son of perdition as *' fitting, m the temple of God, {he>ving himfcjf that ^E is God." aTfiefr. J Hominem ergo In femctlpfo rtcapltulatus eft invifibills, & vifiibllis fa£tus, & incomprehenfibUis, fa£\us compreheafibiIi?> 2c rnipaffibilis, pfflibiiis, & Verbuu) Homo, Lib. iii. cap, icvUi. p. ao5. § Ipfe eft Jcfus Chriftus Dominus aoftcr qai jaffus eft pyo nobi;;, & fur- rexit propter nos. Ibidem, p. 204. * Et propter hoc Dominus nofter, in novifiimis temporibus venit ai nos, non quomodo ipfe poterat, fed quomodo ilium no8 videre poterart)«5. Ipfe cnim in fui incnambili gloria ad nos venire poterat, fed nos mag-utu- ccy^'Sri^Vt or* ticsn)^ visre^ rifAup rriv "^vx^v a.v\e iS^y.e. While others, of as good authority, have the words T« 0ea after aya-rrriv, affording the fenfe which our Englifh tranflation has adopted. Whether thele words are admitted into, or ex- cluded from the text, is a matter of lefs importance than Unitarians, who contend fo ftrenuoufly for their exclufion, feem to think. For if the pof- lelTour of " the Iwe'' be not exprerted, the hve of Gvd is the general fubieft which St. John is urging as an example, and, confequently, of Cod"' mulV be here underftood. The form of the expreiTion req jJres that: a poffefTour be at leaft underftood ; for it is not « hereby peneive we lo e" in the abftraft (iya-crjjv), as they ftate it, but ** hereby perceive we the love," (Tv/y uyatam). And, after thus particularizing the love, it is even neceOary to indicate the love of whom ; and this, as I have alrei-dy ftated, is fufficiently done without expreffing the pofTeflbur, for the 'ove OF God is the general fubjeCt. " If we love one another, God dweU Jeth in us." 1 John iv. 12. " Beloved, let us love one another, for e is of God, and every one that loveth is born of God, and knoweth God j hz that loveth not, knoweth not God; for God is love." iJohniv.=«. ' The [n6] the elaborate edition of Dr. Mill? I doubt, iiot; f6t ill' this appears " that nonfenftcal profojition^** '' thai imt^Va impiotis The very next ve'rfe to this recounts the goodnefs of God in fending h«s only' begotten Son into the world to become a propitiation for our fins, that we might live through hi an : and, in terms exaftly fimilar to thofe in ouertion, the apoflle tells as that, " in this was manifefted the love OF God towards us." i John 'v.-Aiviii. "Eo' rar^ g^aj-epwSi} ^ ayot' tJ7Yi T» 0«a Iv riixTv. I John iv. 8. In fliort, not to multiply ex- amples, the whole end and purpofe of the apoftle, in writing this iKort epiftle, is to urgd the ldve of God as an example and motive to bro- therly love ; and the very paflage under confideratioii clofes v/ith a qucf- tiun concerning the oncompaffionate : *< How dwelleth the love of God in him ?" Where incontrovertibly the fame love that is ufed as an argu- ment'to benevolence in the commencement of the ferrtence, and is there faid to be perceived by fuch as lay down their lives for the brethren, rs dented to dwell in fuch as^ on the contrary, fhut up their bowels o&toi^- paiTioil- from them. '.i 03 '{un;up:^-! . .a.j.i,..- v^-n •But perhaps ttrat critical "Acumen, which has difcovered two Gods, 3,1^066^ and an o ©so?, a vicegerent God^ and a fupreme Godf in the fcHptures *, (in which thefe terms are found almoft as often as the vrord Trinity) may, upon a new exertion of itfelf, difcriminate alfo between dyix/a^ ?nd yi '' dyx^viy and fo prove to a demonftrarion'that the article precede' f otya^nv in the paflage before us for the fake of energy. But " God is love," fays the apoftle : and if, in any inftance, this woH fliould be emphaucally diftinguifhed, one would imagine it then moft ne- ciSiry wh&n it is predicated of God himfelf j notwithftanding which, it ilands here unattended by its fatellite article, and wc are in plain terms told o 0EO5 aya-ar^j Er»». Out of one hundred and twenty manufcripts confulted by Wetftein, lays this Polythcift, the word ©ea was found but in one :. but, in a note, he has been moft graciouily pleafed to inform us that St. John's epiftles were not contained in the one hundred and twenty manufcripts. I can- not therefore fuificiently teftify my furprize that. this text was not con- tained in them all. Pray, in how many of thefe manufcripts did St John's ej)iftles appear ? When we are told the number of thefe, we Aall be better able to judge of the authority of one, which may bear a larger proportion to the truth when tardily told, than to one hundred and twenty fallacijpufly advanced into the text, and ^confpicuoufly obtruded upon the But he proceeds : " Of printed editions of any repute, it is only to be ^(•Ji^fin^tj^ Ccm^lutpnfiaQ and Genevan} and of verfiona, the modern ^ ♦ Sit Remarks on Scr!j>f, Confute p. 70 end 94. C "7 1 Impious forgeryy^ " which belies the Holy Ghoji" «« He has foijled into the facred writings one whole text^ which deforms Engllfh only has it." The fraudulence of this aflertloa I fliall prefently demonftrate, but, in the mean time, will fhew that the author is himfelf confcious of it ; for, in the very next fentence, waving the advantage that might accrue to his caufe, if he could maintain the pofition, he de- clares, *' But there is no occafion to appeal to manufcripts, editions, or verfions to reprobate the word. It is impoflible St. John fhould have wrote Exen-®-, referred to an antecedent immediately preceding ;" and as a reafon for this impoflibility, he farther proceeds to fay that *« there is a ufe of the Greek pronoun lx«»v®- very frequent in all authors when they mean to mark out a perfon with particular emphafis without naming him,'* Remarks on Script. Conf. p. 94. Thus do we fee the beloved difciple and witnefs of our Lord tied down to tranfcribe oaly the fuggeftions of this man's underftanding, and interdidied the uf-. of any language but fuch as he {hall prefcribej but the evangelift muft be fet at liberty from the nar- row circumfcription, or admitted very frequently to have performed more than miracles, even impoflibilitics j for in no lefs than twenty-two in- itances have I found him ufmg Ixitt^, not rtferred to an antecedent, which, for the advantage of energy and perfpicuity, is emphatically name- lefs, but referred to an antecedent immediately preceding. A few of thefe fliall be laid before my reader, and will probably fuffite to fet aCdc this filly rule. For the Englifh I refer to the chapter .and verfe ia our Bible. ifjip^ avayie^i* n/xIV wa>]a. John iv. 26. John X. I. ''O "XoyoV or"eXa;^^ira, Ixe**©' xp»£» uv]o»» John X||. 4$« *HX$o»» «* 0** v-vrriftltq <7rficq T»y ocpx^ifh^ x^ ^api(ra»tf j, xj ««?•» «ylc»5 ixEivoi. John vii. 45. -Ep^elai »j» Wfoj 2»/A«y{» Utlfov, x^ ?ieyst clvla Ixtiy©'. John xiii. 16. 'olbit) $■£ lA$>j hut^, T8 UtiVfAa. t?5 ahn^tiau &c. John xvi. 13. ' As { "8 I deforms and pollutes them in fplte of deimnjlrattve evi- dence,''^ Is it the Alexandrian manufcript ? May not antr- .jft.^^1 haycialre^dy faid that the exprefllon of thefe words is of no great ^portaacQ to th.e main.queftio;!, becaufe, if not expreffed, they are cer- 'tavnjy irupHed ; and that, as *';love is of God," the words Tr/V ccyccTarii, if he article be ufed only for eminence, jnuft (jgnify ♦* the love of God," I am the )«fs anxious to eftablifli the reading: and I ihould drop the fub- je£l.her«, were it net eflen'ial to the reader's eafe in forming bis owu ju'ige^ineot, that he fliould know, and fo ftand guarded againft fuch un- warrantable arts as have been ufed to inveigle him into errour, tditioris and verfions can go but a little way towards deciding a gueftion of this Kind j byt vvhere a new fpecies of logic is introduced, and a general jjegative pofitively aflirmed, it may be worth while to fhew how little reliance is to be placed upon the afTertions of fuch writers, and how very caiitiot\fiy we ihould admit their atteftations where we have it not in otjr power to exam'ne. ** Of verfions," this man fays, " the modern Engtifh only has it." In York Minfter Library there 's a very antient Englifli tranflation of the New Teiftamcnt It is a manufcript, the age of which 1 find no rule preciftly ro afcertain. The Saxon charafter of th is ufed throughout, and the language is at leaft oS old as that of Chaucer. By whomit was made I COTC not, but fttfpeft it t© be Wycliffe's verfion, and to -have been writ- ten u'nrrrrg' his own life» The charafter, the Saxon termination of plurals and participles, and the fpelling, which does not ufe fo many redundant letters as were introduced about a century and a half after his time, juftify this ronje6ure, into the troth of which I have now neither leifure nor opportunity to examine.— The controverted text,., iioweve;?, is thus tranf- lated in this cfertainly not modern Englifh verfiori. << In this thing we hav -knowe the charite of Go» : for .he puttide his Jyf for us: and we owen to putte oure lyves for oure brithren. He that hath -the catel (quare chatei) of this world and feeth that his brother hath need, and clofith hife entrailis fro him : how dwellitl^ t^e cbajdte OF God in him ?" The obfcurity in which this manufcript has hesetofore lie:n might be admitted as an amply fufficient apology for not having known it, if that very ignorance were not made ufe of as an argument. This man, if we may believe him, (and when he attefts his ignorance I do believe him) certainly did not know of any verfion which contained the text thu , (except the modern Englifti. Had he modeftly faid fo, he fliould have received the information I now give him without a rebuke; but this beft witncfs of an alibi did not know that there is Jucb a verjionj and therefore, he aoncludes, there is mt Jucb a verfion. — 'But farther ■: Le Clerc turns it de Dieu. The vulgate verfion acknowledges T» 0£H. Arias [ "9 3 aAtlquity plead for the admiilion of this venerable re^t cord ? No, n6': that Chrift is over all God blefled for ever, Rom. ix. .5, is attefted in it ; and that aflertion^ which " St. Paul could never make, beeaufe the thing is ab/ohitely impojpble,*' is yet produced here ; and the authority of this apoftle brought to evince that Chrift, being in the form of God, thought it not robbery to be equal with God, but made himfelf of no reputation. And no matter whether the ground of this queffion be ijri fcrip.ture or not, it muft be anfwered before the au- thority of the Alexandrian manufcript is allowed ofs, " if; Chrijf wej-ethefupreme God, ^_ what m^m did h ceafe to* ..•.-)j-n/' •iji.-'i ".v -•;'..' "''^'ic srit r.'^'^i; h35.'-.[q 3m o'i z\ - ' l.^ ■J- -i • -. -■ '^ •■ ' '■'■-^•'- tJ-sff; -imr-E r/ci.-H'f ^w yfib., t--^ Anas Mortanus^ m the 15th century, turns it charitaten) P^»/^ , -.^ ,^ And N*^. 38, in the Harldan colledlionj which is the edition of Nichpla.s deLyra, printed at Rome fo early as the year 1472, contains this yerfe thus traoilated, " In hoc cognovjmus charitatem Dei, quum ille^ammaovfi^m. pro nobis pofuit, & nos-debemus pro fratrit^uspenere,": , ,. .. WJio is to decide upon the refute of editions ? Plantin exhibits, and Sca- liger acknowledges the words Ttf 0s5. To me this feems fufficient to fet afide the exclufive afTcrtion of the PolyjtheqJt, that none but the Com- plurcnfian and Genevan editions contain it. But if the Compiutenfiaft fiood alone, its authority is fuch, that all the fuccQediag editions cannot preponderate againft it j for, being the, firft ever puuli/hed, it had only ma- nufcripts to follow \ of thefc a great number were coUedted and collated to-i gether, and of thtir contents this valuable book bears an ample teftimony. In the public library of Gomplutum (which is AlcaXa in Spain) there is contained a manufcript, fent thither from Rhodes,' in which Dr. Mill ac- knowledges thefe words are read. He fays this manufcript is of venerable antiquity (-veneranda ijetujiath). A [ufpichn arifes that ^ this is^not the manufcript in which Wetftein found the words r^n dyatny)* rs BtHy and if not, heft is a fecond manufcript which contains therh. I nefed add no more to falfify the affirmative negation of my Remarker. Sophrftry may expofe its own weaknefs, but enquiry is neceflary to the detedion of falfe- hood. This I have gone into for my reader's eafe, and the refult I haver ftated as a warning againft the fnares that are fpread for him. If he 6nd this note tedious, tet him remember that he would have fouhd the difcuf. fion of the paffage much more fo. I therefore hope he will confider the hs greater trouble which I have taken off of his hands as my fufficient apology for what unavoidably remains to him in the perufal of a few diminutive pages, which I here fubmlt to his candour. [ 120 ] hefo f " The means by which the omnipotent operates ihall never be acknowledged till he explains them, and fo this manufcript cannot be fubfcribed ; but this is the only reading of all the manufcripts ; thefe therefore are not to be acknov/iedged ; all the editions adopt it ; every verfion is made accordingly. In fhort, whatever little variety may appear among the manufcripts, edi- tions, or verfions, in fome of thefe obnoxious texts they all concur ; there is not one of them but in fome of thefe particulars lays this prediiSted flumbling block in the way of the Jew and the Unitarian. What then is to be done, is the New Teilament to be fubfcribed I It cannot be, nor, tho' propofed, was it ever ferioufly intended. The fcriptures, as tranfmitted to us, muft be rejeited all together ; for no Unitarian, unlefs (for the fake of a bilhoprick or archdeaconry) he be capable of fubfcribing to the thirty-nine articles, while he writes againft the propriety of fuch an a6t, can fet his hand to fuch ahfurd'ities^ forgeries ^ and falfehocds as , they contain in their prefent form. They muft be new-mo- delled : fufpicions may arife that tranfpofitions may have happened ; corre<9:ions muft be admittted ; and before fubfcription to the gofpel can be rendered proper, the gofpel muft be new madt; by Unitarians, and ren- -o olidmooE •f- Filius Dei qui Deus eft. Lib. Hi. tap. xxiil. p, 2x5. J Vide fupra, p. 112. ^ Plafmatushomo fecuniJum ii^agi^cin & fimilitudineni conftituituf infefti Dei, Patrc quidcm bene fentiente, TiUo vero mihiftrante & for- mante, Spiritu verb notriente & augente, i«ik>*y. cap. Ixxv. p. 310. [ 124 ] in them is ; and in one- Jefus Chrift, who hath taken flefh for our falvation ; and in the Holy Ghoft, who, by the prophets, revealed the difpenfation, and the ad- vent, and the birth by* a virgin, and the fufFerings, and the refurre(5tion from the dead, and the affumption into heaven of the flefli of the beloved Chrift Jefus our Lord y and his return or advent from heaven in the glory of the Father, to gather together in one all things, and to raife up all flefh of all mankind, that, according to the good "pleafure of the invifible Father, every knee of things in heaven, and things in earth, •and things under the earth, fliould bow to Chriil Jefus our Lord, and God, and Saviour, and King, and every tongue to confefs to him ; that in all things he will judge righteoufly, and that he will fend into eternal fire the irreligious, the unrighteous, the lawlefs, and the blaf- phemer J but to the righteous and the holy, to fuch as have kept his commandments, and have continued in his love, whether from the beginning, or from having turned to him with repentance, he will, of his grace, grant life incorruptible, and inveft them with eternal glory J." ■■nvr.Kj : . . -qn^^rrro- ■ With TiJu iKiivuv [Acc^-nluv 'jrotpa.Xat^a-ot rmj et? ^voc. Gzov Iloilspx "nruvloxfixrofoc, tov Vi'croiriKora rov ecxuovt noa rr,v yyiv, noil ru,^ SaAacro"^^, Kui 'jrcivlci ru Iv avloT^j Triqiv, Kcct ei^ sva, Xpifov lr,(rtiv rov viov tS 0s5, rov ac^fAco^ivla, vtat^ t^? 7t^t\ifU(; a-uj- j>!p»i«?. Katt hq TTvsvixec ecyioVy to ^»a raiv 7C^o3cS Tif kv- piS vi^uvy Ha) TJjv Ik ruv epayuvy iv T)j ^o^n re HoCipq, wat- pacixv avin i-cr* to «r«x£^aAa»a;cr»<7S«< T» vrxuioif no.) uvx" TTiaxi [ 125] • With this early creed I fhall conclude my extra^ls from the venerable Irenasus, whofe entire work muft be perufed by a reader defirous of examining into every aflertion, which he has made' to the fame purpofe. The few which I have produced are amply fufficient to warrant an inference that Irenaeus was not an Unitari- an.— V/hat modern Unitarian concurs with the doc^ trines here exhibited ? for.jemb. / "The fecond century ftill fubfiiis, the church has not yet furvived the apolUes many years, when, Ip ! the dreaded name of Tnnity grates harihly on the ears of Ebion, Marcion, Artemon, and Paul of Samofata ; nor does it found more hurmonioufly m thofe of their mo- dern difciples, who treat with the utmoft refentment the memory of Theophilus Bishop of Antioch, who firft pronounced it, or who is at leaft the earlieft writer in whofe works this term is preferved to us. Mr. Lindfey, who appears to pofiefs by far the beft heart of the whole fraternity, is content with faying, " that it was firft ufed by Theophilus, a Gentile convert, Bi- fhop of Antioch, but in no great conformity with what it is made to fignify at prefent." Apol. p. 12. The j-Jjcat %di(jccv ffufy.pc ircia.'/ii u,Sfu^oT-nl<^y ha, Xptrw 'l»ji»<; avlS rilr,prut one fiiort wor'k. of this father, written in a diffulive, but not inelegant ftile : it confifts of three books, and carries internal evidence of having been compofed only as an introdudlion to a much larger account of the doctrines of chriftianity. Our author dire and by confequence the infpiirer of a»y hiilory t »27 } of the creation, to which no man could otherwlfe bear teftimony. He then proceeds to declare, that God did infpire fuch a hlftory, from which it appears that he revealed himfelf to the firft-made man ; and thence takes occafion to ftiew that chriftianity commenced with the firft revelation, and was therefore of higher antiquity than heathenifm. He advances a little way In the reci- tal pf, God's difpenfations towards man, but in fuch a manner as makes it evident that he is layinjr a p^round- work For a much larger communication than he dare to make at once,, knowing well the prejudices which he had to combat v/Ith. He gets a little upon the philo- fophlc ground of his competitor, and borrows as many conceflions as a man profefTedly an advocate of the Greek phllofophy muft necefTarlly make. He ihews that the wlfeft of the phllofophers themfelves wifhed for a revelation from God, in order to difpel the ignorance which they acknowledged, again avers that fuch a reve- lation had been given ; and then proceeds to compare the doctrines contained in it with thofe inculcated by phllofophy, which^ upon a comparifon, he declares to be exceedingly contemptible. He begins his proofs of chriftianity with the firft book of Mofes, through which he proceeds in a dire(Sl line to the fecond, and {o on through a confiderable part of the Pentateuch, in fuch a manner as fairly authorizes a conclufion that he had intended, in a regular feries, to have gone through the facred writings, and produced all the fcriptural proofs pf chriftiani^4,oo;:^ £ But this opinion receives much confirmation frotxi the following circumftance : Throughout an entire work> written purely with a view to the converfionoOf an heathen to the truths of chriftianity, the name of Chrift does not once occur. Is it likely then that the author has brought hii whole argument to an end, when [ ^28 ] when he has not yet fo much as named the great objedl of it ? Of the Word indeed he fpeaks, exprefsly calls him God, and refers his friend to St. John's gofpel for farther information -, and, for the more eafy tranfition to an account of the incarnation of God, he declares it was the Word which walked in the garden, and pro- nounced fentence of death upon our fallen forefather. Whence he infers the pofnbility of local prefence to him who is infinite. It is therefore indifputable that when the Word is fpoken of in the pafTage which I ihall prefently lay before my reader, it is to be inter- preted of our Lord and Savioui* Jefus Chriiir. Concerning the Holy Ghoft, he fpeaks of him as God who fpoke by the prophets^ whom he terms " the Bearers of the Spirit* ;" but that he may the more eafily take his philofophic friend along with him, he conforms to his prejudices, and fometimes, as in the pafl'age re- ferred to by Mr. Lindfey, calls the Spirit the Wifdom of God. This paflage therefore, thus confidered, (and after a diligent perufal of the original v/ork, I am cer- tain that this is the right manner of confidcring it) will be found to bear a meaning altogether conformable with that fenfe in which the prefent time accepts the word Trinity. It is of no confequence why Theophilus connders the three firft days of creation, before the fun and moon were ordained, to have been typical of the Trinity j but that proportion, in which this tremendous word was firft * 'Tlpsvfj(.oclo(popoi. Theoph. ad Autol. lib. ii. p. loi. Parif. Edh, cum Juft. Mart. Operib. Folio, 1636. &y»o»? wpo^^TccK Ket) ru iroona TTfOKulayft^.ovl'^, Lib, ii, p. 110. [ 129 3 fiift pronounced, alferts that " they are types of the Trinity of God, and his Word, and his Wifdom*/* The Word he declares to have been from all eterni- ty in the bowels of God, and born before all things; to have been the Creatour of all things that were made by him, and that by him he made all things f . And in language which may ailift in the explanation of St. John's aflertion, that Chrift is " the beginning of the creation of God," Rev. iii. 14, this father fays that *' the Word is called the Beginning, becaufe he com- mences, and rules all things that were made by him :{:.** And again : " In the beginning God made the heaven, that is, the heaven was made by him who is the be- ginning §." In the Acts of the Apoftles St. Peter is recorded to have addrefled the Jews, faying, " ye have killed the Prince of Life," A(5b iii. 15. The word translated Prince in the text, is, in the margin of our Bible, ac- knowledged to fignify Author^ which I conceive from the laft quotation to be the preferable term; for it is a deri- -^ Tvmoi «,Qyov Iv^kxBelov b rot? t^>o*? v<^ Wflo ruv '3v, TStov rov Xoyov i(T^iv i/'mvfyov ruv lis avln yiyivT.i^hiuvy nai ^i a^lS ira.v\.iy(ia.k upx^jy ots, cifx^i y.a't Kvpiivei %a.v\uv Tuv ^i i'Sla oi^xM^^ynyLivm. Ibidem. ^ *Ev ap%n rtPowjerEv o ©je? tov ^uvov. Talk*) ^»» '^^f f P* T^^ ytymc^eck toV ^payc-y. Ejufd. Ub. p. 92* R [ 13° ] derivative from that word which is by Theophilus in^ terpreted Beginning, or Incipient. Cleanthes in his hymn to Jupiter, in language extremely fimilar to that of St. Peter, invokes his God by the title of " Prince or Author of Nature;*' but as a reafon for afcribing this title to him, he proceeds, " for from thee we are," &c. *. Such a teafon reftrains the fenfe of the word to that particular meaning which it accounts for, and therefore in this pafTage I fhould rather conclude Ju- piter addreffed as Author than Prince of Nature. The apoftle, it is true, has not limited the fenfe of this term in the text in which he ufes it, but it is the very fame as that ufed by Cleanthes ; the manner of applying it is alfo the fame, and, befides this, life may with great propriety be faid to have had an Author, whereas it is rather a bold expreflion to denominate it a Princi- pality. Therefore, on the whole, I fhould think the marginal tranilation of this aflertion of St. Peter better adopted," ye have killed the AL/THORofLiFE." If Jefus Chrift then be the Author of Life y according to St. Peter, the words of St. John, "this is the true God and eternal Life," i John v. 20, are certainly ap- plicable to him. But the wl;iole pafTage, of which this aflertion makes a part, being " And we know that the Son of God is come, and hath given us an underftand- Ing that we may know him that is true, and we are in him that is true, even in his Son Jefus Chrift. T'hts is ihe true God and eternal Life j" the author of familiar illuf^ * Zet;?, O'YSEHS 'APXHFE *»****. Mot'oy, laa. ^un rs r.ai ep-nrEi ^t^W I'm] yoiiav, CJeanthw Hymnus ad Jovcm. Toy ^\ 'APXHroW TH^S ZP.H^S d'sreKliivalu A'aoram, cap. lii. ver, 15. [ 131 ] illuftrations of certain pafTages of fcripture, fays, that '* this laft claufe is manifeftly explanatory of the title him that is true^ or the true one^ in the preceding claufes, of whom he hath given us an underftanding, or with whom he has made us acquainted." This dodrine has been abetted by another writer*, who fays that " the word even is an interpolation, and the tranflation of the Greek prepofition ly ambiguous, and that " we ought to read verbatim, we are in him that is true, *EN 7w via civle, by or through^ that is, by the miniftry of his Son Jefus Chrift." " This" he fays " is in a thoufand places the meaning of the prepofition ly." — Be it fo ; and yet if there were any other term fignifying by or through to be found in the v/hole extenfive compafs of the Greek language, St. John would moft afluredly have preferred the ufe of it here to the repetition of a word that has been but that moment employed in a different fenfe. *EaiJ.sv -EN rf aV/j^tf^, 'EN rf v«ftJ ccvla 'hcra Xfi^'f- ^Ovloi Iriv 0 dxxBiv©' 0£o? x.u] fwn at»vi©M. Such are the words of the original : and now, why we ought in this cafe to take this one and the fame word in two dif- tin£l fenfes, making it in one infi-ance fignify in, and in the other contiguous afTertion by or through ; why we ought to read verbatim y " we are ;« him that is true, by or through the miniftry of his Son Jefus Chrift," any more than we ought to read verbatim, " we are, by or through the miniftry of him that is true, in his Son Jefus Chrift," unlefs for the purpofe of maintaining a prefumed hypothefis, I acknowledge myfelf too blind to fee. But if, as the cafe indifputably ftands, the fame word in both thefe inftances fignify the fame thing, then " his Son Jefus Chrift" is put into ap- R 2 pofition * Sec Remarks on Script, Confut, p. 71. [ 132 J pofitlon with " him that is true," and the connetSlIng term even has been properly fupplied by the tranflators, not as an interpolation, which it has been fo uncandid- ly called, but as an expletive required by the idiom of our language, in order to mark that appofition ; in ihort, as necefiary to the only adequate Englifh phrafe, into which it was poiTible to render the original Greek. — But the procefs is, this is a truth, therefore the fcriptures teach it. — But the fcriptures do not teach it; then wreft them, cries the Unitarian.— But they are too ftrong to be bent to the purpofes of your fedi; then utterly reje£l them, cries the Unitarian, hence- forward be the appeal to our ov/n infallible reafon, on which there is an hand-v/riting, that we need no Daniel, with the Spirit of God, to interpret for us; beyond what is here explained we defire, we will ad- rait no explanation, and God is ignorant beyond what With regard to the declaration already ftated, that the claufe, " TJAs is the true God^^ is explanatory of the preceding claufes, I fhould conceive that the ori- ginal Greek, if confulted, will be found to confute it. I will not take upon me to affert that it was impojji^ hie for St. John. , to have written the pronoun aro? with reference to any other antecedent than that which im- mediately precedes it ; but in the prefcnt inftancc, I think it extremely improbable that he wrote it with re- ference to any other antecedent but the namie of our Lord Jefus Chrift, which does immediately precede it; for, on the mention of his name, the pronoun is chan- ged apparently with a view of diftinguifhing the Son from the Father.. The fentence runs h rf l)^ "ayto^t, (that is, of the Father) and the name of our Lord put into appofition with vita, immediately follows ('l»j 5°> 54> S7> 63, 66, 79, 80, 84, 108, 112,, 124, pages of this Enquiry, from which it will appear that the worrtiip of the Holy Ghoft was quite falhionable with all the fathers as yet quoted. But, to ufe the language of TertuUian concerning the Hereticks of his time, " they conceive the number and difpofition of the Trinity to be a dlvifion of the Unity j where- as the Unity, (lohich implies the combination of a number) deriving out of itfelf a Trinity, is not fubverte<3, but abetted by it." Numerum & difpo- fitionem Trinitatis divifionem prjefumunt Unitatis, quando' Unitas ex femet- ipfa derivans Trinitatem non deftruatur ab ilia fed admlniftretur. Adv. Prax. cap iii. Concerning that claufe in the Nicene, or rather Conftantinopolitan creed, which now fays that the Holy Ghoft proceedeth from the Father and the Son, Mr. Lindfey quotes from Biihop Pearfon an afTurance that, not having conftitutcd a part of the original formulary, the words <• and the Son" were added by Pope Nicholas the Firft. (SeeApol. Note, p. 146.) I grant the faft J but what would Mr. Lindfey infer from it ? that as he has made the doftrine of the Trinity fubfequent to the name of it, fo this doftrine had its commencement when firft profefled in a creed ? If this be the point in- finuated, a declaration made in the fourth century fhall defeat the purpofe. Pope Nicholas the Firft, againft whom the charge of inventing new articles of faith feems brought, prefided at Rome, A. D. 868, whereas Aurelius Prudentius Clemens, a poet of no mean reputation, had, near five hundred years before the date of his pontificate, preferred the following addrefs to thfi Trinity in Unity ; Ades, Pater fuprem?. Be prefent, O ftipreme Father, Quern nemo vidit unqua'm, whom no fhan hath feen at any time, Patrifque fermo, Chrifte, O thou V7ord of the Father, Chrift, Et Splritus benigne j and thou O merciful Spirit j O thou O Trinitatis hujus one Power, one Light of this Trinity, Vis una. Lumen unum, eternal God of God} O God fent Dcus ex Deo perennis, forth from both. Deus ex utroque miflfus. Here the procedure of the Holy Ghoft from both the Father and the Son is as explicitly fct forth as in the article added to the Conftantinopolitan creed by Pope Nicholas, w'hich is fuificient to eftablifii the antiquity of this t 136 ] is God^ ahd finding it alfo revealed that there is but one God, we do not fay that there are therefore three Gods ; but confiding in the word of the fpirit of truth that each aflertion is true, we have recourfe to this fo- lution, that there is a Trinity in Unity. We do not polytheiftkally fay there are therefore two, or three Gods-j but on the contrary^ that there is but one God. It is not becaufe we comprehend the modus of this trinal Unity that we fpeak thus, but becaufe we have been gracioufly informed of it by the unerring tefti- mony of our Creatour. This v/e do not impioufly re- je(5i:, but knowing our own infufiiciency to enquire beyond what he has been pleafed to reveal, in his word we tenet in the Church. Its truth is another queftion ; and this the frequent prcmifes of our Lord, that the Holy Ghoft fhould go forth, both from the Father and from himfelf, that he (hould take of his and fliew it, &c. have to frequently attefted, that a farther enquiry Into the fubjedt is unneccflary. I have chofen the Words of Prudentius, becaufe they are fo diredl, rather than thofe of any more antlent w^riter, whofe language might not fo exactly concur with that of our Creed. I might produce many aflertions from the earlier fathers to the fame purpofe, but more diffufively wjitten ; and there is no occailon for farther proof that Nicholas was not the inventor of this tenet. Prudentius frequently denominates Chriftians Chrifiicolas, or the woffhip- pers of Chrift, to whom he addrefles his waking thoughts thus ; Tu, Chrlfte, fomnum disjice. Do thou, O Chrift, difpell fleep, Tu rumpe nodtis vincula, burft afunder the chains of darknefs, Tu folve peccatum vetus, do away the old offence, and pour in- Novumque lumen ingere. to me a new light. <* To thofe who love and worfhip Chrift, he fays that the fpontaneous gifts of nature afford fufficient." " Hjec opulentia Chrifticolis Servit & omnia fuppeditat." And, after a frugal meal, he acknowledges and afcribcs our exiftence .ind well-being to the reign of Trinal mercy. Denique quod fumus Sc agimus Trina fupernc regat pictas. [ n7 ] we lay the foundation of that faith which we humbly dedicate to him. We do not divide the fubftance while fve avoid confufion of perfon. And that moft excellent man, the late Dr. Leland, though a DifTenter from the difcipline of oiir church, fo far concurs in her do6trine as to declare that We do not hold a Trinity in- confiftent with the Unity of God. — But antiquity fhall enter into the queftion. Primate Uftier has quoted Gre- gorius Nazianzenus, faying on the verfe which fug^ gefted It, '' that the Son and Holy (jhoft are not ex^ eluded by it from the Godhead, but only the multitude of falfe gods *." On which he proceeds to fay from himfelf, " nor certainly will any man of a competent tinderftanding accept thefe vvords of St. John xvli. 3, in any other fertfe than as if he had faid, this is life eternal, that they may know thee to be the only true God, and Jefus Chrift whom thou haft fent to be in like manner the only true God ; for of neceflity he muft be acknowledged the only God who is the true God; Since Metaphyficians teach us that this one and true have a primary place in the firft Beings and Thcologifts inftru6l us, that in the attributes of the divine eflence the particle oiily does not exclude any of the perfons fubfiiting in tha^ one and undivided nature, but only creatures, and idols, and whatever is different from that infinite eflence f." And that it does not 'exclude our Lord Jefus Chrift, Clement of Alexandria bears teftimony, for to him in diftin6tion not from thdFathetj S or * Non excludi a DIvinitate Fllium & Spiritum San£lum fed tantum lieorum falforum multitudinem. •f- Neque certe quis re at^la irspBu^aav o» tifocvol xou ra w&v fjiccli eivlti, Thcoph. ad Autol. lib. i, p. 74. * Quae e(l alia perfeftio fcientiae nili agnoviflfe Patrem & Filium & Spi» ritum Sanftum ? Origen in Num. cap, xviii. homil, v. I HI] i)ation of a Trinity^ which is more than Origen has done in this inftance. And had time fwallowed up the enormous volumes of Origen, as it has deftroyed the works of Theophilus, we (hould have been left with- out fuch an explanation as occurs in another place, \vhere he makes this fimilar aflertion, that " it is the principal office of fcience to know the Trinity, and that the knowledge of his creature is in the fecond place %," Had the former of thefe two extracts only come J Princvpale munus fclentlae cognofcere Trinitatem, fecundo vero ia loco cognofcere creaturam ejus. Origen. in Cant. Cant. horn. ii. This doftrine is frequently inculcated by Origen, who maintains that It is found in many pafTages of fcripturc, where I freely confefs that I do not find it ; but the tenets of the fathers of the firft three centurie* being the fubjed, I am not engaged to juftify the arguments from whick they deduced them, but only ro Ihew what tenets they did infer and em- brace. The following paflage being to my prefent pjrpofe, 1 (hall pruduce it, though 1 do not fee the juftice of tjie author's reafoning. On the words, <* Drink waters from the fountain of yoar wells," he thus com- ments, " Let us fee now to what wells it is that he afcribes this one fountain. I think that the knowledge of the unbegotten Father may be Vnderftood to be one well, that the knowledge or the only-begotten Son fhouid be underftood of another well ; for the Son is another from the Father, for the Son is not the Father, as he himfelf fays in the gofel, ♦* There is another who be?reth witnefs of me, even the Father." And again, I th nk that the third well n ay feem to be the knowledge of the Holy Ghoft, for he is another from the Father and the Son, as it is fpoken or him in the gofpel, *• He fliall fend you another comtorter, even the Spirit of Truth," It is therefore this diftinftipn of tlje three Perfons, the Father, the Son, and the Holy Ghoft, which is applicable to the plural nun.ber of loells. But of thefe wells there fubfifts b-jt one foun- tain, for the fubf^an^e and nature of the Trinity Js but one; and thus the diftincflion of the holy fcnpture, which fays, from the fountain of your tvel/Sf will be found no idle one. But the myftic fenten e has curiouflr intimated, that what s fpoken olurally fhouid agree to the pcrfons, but that what is fpoken fingularly (hould agree to the fubftance «< Bibe aquas de puteon m tuorum fonte." Videaaus ergo qnorum puteorum unum dixerit fontem. Ego ruto quod fc.entia ingeniti Patri* wnus -oflit 'ntell'gi putCfS ; fed et unlgeniti Filii ejus agnitio alius puteu* intelligi debeat} alius enim a Patre Filius & non idem Fili' s qui ct Pa- ter, Ccut ipfe in evangeliis dicit aim eji qui ^ tejiivtor.lum dt m dlcit Pater. [ 142 ] come down to us, I make no doubt we fhould now be told that Origen, though' indeed he had enumerated the three Perfons, did not entertain any idea of a Trinity ; the latter, hov/ever, has fnatched it from controverfy; and, upon a comparifon of both, it is now to be col- ledled that he moft certainly believed in this do6lrine. But Theophilus has, in one view, placed before us the fame three Perfpns, whom we acknowledge to be in the Unity of the Godhead, together with that denomi- nation by which we ftill continue to exprefs their per^ fonal diftin61:ion. And why we are now to conceive that Theophilus of Antioch did not ufe the word Tri- nity in exa6l " conformity with what it is made to fig^ nify at prefent," I muft leave it with Theophilus of Eflex-ftreet to fhew, for T am myfelf unable to per- ceive the difagreement. Does Mr. Lindfey accede to the Trinity of Theophilus ? If not, he muft admit that this Father is an exception to his general pofition ; but if he concur, the bofom of our lenient church is open to receive the returning penitent; and, from my heart, I fhall congratulate both true Chriftianity and this confcientious Man upon their mutual reconcilia- tion : a reconciliation which muft in this cafe take cf- fe6l ; for the few extracts which 1 have laid before my reader afford conclufive evidence that Theophilus of Antioch was not only not an Unitarian, but, on the contrary, altogether concurrent in fuch tenets as are at this Et rurfus tert'um puto videri puteum pofle cognitionem Spiritus Sanfti, alius enim & ipfe cfl a Patre & Filio ficut & de ipfo in evangelio dici- tur, mtCet vobis alium f^aracletum Spiritum Verttath. Eft ergo hsec trium diftinftio Peifonarum in Patre & Filio & Spiritu San£to quae ad i luralem puteorum numerum revocatur. Sed horum puteorum unus eft fons, una enim fubftantia eft & natura Trinitatis. Et hoc modo non otiofa inve- nietur fcripturae fan^tae diftinftio quae dicit de puteorum tuorum fonte. Sed obfervaijter myftica fignavit eloquia ut quod pluraliter didtum eft perfonis, fingularitcr fub'ftantias conveniret, Origen, in Numer, cap, xxi, horn. xii« [ H3 ] tills day profefTecl by thofe of the communion of Oiu cftablifhed church. Clemens Alexandri^us, or Clement of Alexandria, brings up the rear of this century, and proves that true Chriftianity had not undergone any change from the time of Ignatius who commtncf d it. This father was by birth an Athenian, but having, at Alexandria, prefided over a fchool for the infcrudtion of catechumens, (that is, ftudents in the gofpel not yet received into the church by baptifm) he took his deno- mination from this feat of his refidence. He was a man of the moft extenfive learning, as his writings largely fhevv. His Chriftianity he derived from the fcriptures, in which he was exceedingly converfant, and alfo from the immediate difciples of the apoftles. Eufebius fpeaks of him as being Prefbyter of Alex- andria in the year 195, His life, the end of which is unrecorded, extended into the third century j but the works from v/hence I quote were compofed in the fe- cond, which fufficiently authorizes his being brought forward under that head. He was a very voluminous writer, but there have defcended to our time only three of his publications 5 they are entitled An Exhortation to the Greeks, The Pedagogue and Stromata, or Mifcellanies. Some otliers have been afcribed to him, but being of daubtful au- thority, are excluded from my confideration. Where the fubjecl of the author's argument does not .affe6t my pofition, I (hall keep it out of fight. The errours which he combats with, whether Gentile or Heretical, are not v^ithin my province y I am only conr- cerned [ 144 ] cerned to dlfplay the truths which he would eftablifh in their room. In his exhortation to the Greeks, he fays, *' Now has appeared to men this Word, who alone is both God and Man, the caufe of all good to us, by whom, being inftruded to live well, we are conduced to eter- nal life f." In the 9th page of this work I undertook the de- fence of our tranflation of the 6th, 7th, and 8th verfes of the 2d chapter of St. Paul's Epiftle to the Philippiansj and, as I humbly conceive, there rcfcued that remark- able paiTage from fuch mifinterpretation as fubfifted when I printed the comment referred to. It is vi^ith regret I am now obliged to return to the fame fubjedl ; but as the priefts of infidelity multiply their diligence m fupport of her fmking caufe, I fhall not decline the con- troverfy : it becomes a duty to engage in the behalf of truth, and not to fufFer even the iniignificance of an op- ponent to be his prote, ©£0? T£ xat aj'%w'nr<^: cfvjociiuv yif^v a*i»^ dyotBuvl nuD* a TO Iv ^9 uc^i^eccTKoixevoi tiq ui^iov fwrjv '7rufct'Gf£(A.'m6fAi^.iy.ov Tr^ooijjuoy Ivayjla.^f ilpcclpsa-K;, y.ccl APIIASMO 2, xom vEfowv ocfxiXKcc. Sympof. ii. fob fin. Dees it not here fignify an adl ? Yes J tie wry aB of Jeizing. [ 149 ] interpretation of afixrecy(/.ov^ is "a fufpicicn that this word may poiTibly be a paili\^e adjective of that Tort of ligni- ficacion which adje6tives in bilis and pariicipi-^s in dus ■ have among th'- Latins, and in this cafe the meaning of the paffage would be indifputably determined to the fame effeil as has b^:cn juft fet down. Theocritus, idyll, xxiv. verfe vii. has faid iy^o-\(j,ov h'^^vov^ a wake/ihle Jleep. I fuppofe therefoR apizrarit/ov to be formed as a piuiive adje6live from ap-cra^iy by the fame kind of ana- logy as lyi(ia-i[jL<^ is From iysipa.'" p. g2. In a fubfe- quent pubhcation, entitled *■' Aadcnda" to his Rem.arks, this writer has endeavoured to ftrensjthen his fufpicion by faying, " The conje£ture that ap-nray^©- may pof- fibly be a paiTive adje£live feems to receive farther con- firmation from a pafTage in Xenophon's Cyropoedia, lib. vi. where ^Ve read that Cyrus, having invented a carriage of a new conftrucfion, to be drawn by eight yoke of oxen, for the purpofe of conveying towers, Trhpxv IXoe-fjiQcivB t5 uyuyifMi^ 7nade a trial hoiv far the drawing of it was pr amicable.'' p. il. In the firft place, all this conjectural didrefs manifefls that the fufpecStor is net himfelf fatisfied with his former efforts to elude this text, and that he does not confider himfelf to be extricated by them from the clofe-dravN^n trammels in v/hich it binds him, and in which he exhi- bits fuch awkward v/rithings •, for the conjecture itfelf, in order to fet it afide, it might fuffice to fay it is void of all authority ; but as this does not appear an argu- ment of any weight with a well-determined Unitarian, I will not drop it here. The utter ignorance of the Greek language v/hich the Remarker has betrayed fhall firfl be exhibited, and the confequence of his con- jecture, if admitted, fhall be laid before my reader, who cannot impute this promife of fuccefs to vanity, having already (tzn the ifhadow I am going to engage. Although r 150 ] Although ii-yuy duco, veho, to draw^ be the radix of ayuyifAov^ vehi pracSlicabilis, which (if I may be al- lowed the liberty taken by my Remarker of forming a word) I would ti:2Ln{[2ite drawable ; yet it is not from ecya that this adjective is immediately derived, the fub- llantive aya;y», veclura, conveyance^ or the a6i of draw- ingy intervenes, and from this it is that uyuyif^f^ is formed. In like manner, between the radix lyetpa, ex- pergifcor, to awah, and the adjective lyepa-iiA.^^ exper- gifcibilis, wakeable'ay the grounds of fubfe- quent , ccn trovcrfy . An imfupported afTertion havina; been made on J^hn V,' l8,- that the- words 'ta-av lavlo-j Troiuv ro ©£r^> which we tranilate'^ making himfclf equal v/ith God^" fhouM not be fo turned, but rendered " making him.- feif like to God," n^.y apprehcnfion is, that this mode of tranflation may, .if admitted, be carried over to the text in ccntroverfy, and the words to iivxi. Is-.a, .0eJ be declared to fignify oniy " to be like to God." It is true that equality always .implies fimilitude, jb/ar as the ts.,comnnred are equal 5 but fimiUtiude does not in like [ '53 ] tike manner imply equality j and hence, in both of thefe paflages, our tranflation is juftly made by the \yord " equal," which fignifies like in degree only. The labourers who had wrought the vyhole day com- plain that the lord of the vineyard had given as much to thofe who had laboured but an hour as to them who had borne the heat of the day, faying, Kul tasq V*' «iv%q itsQiV)(7a^^ " Thou haft made them equal to us," Matth. XX. 12. In the A£ts xi. 17, God is faid to have given t-^^ 'U-nv ^u^zavy " an equal gift to them as to us."^ — " Sinners alfo lend to fmners, hoc u-v^oXa.Qua-t ru, la-ccy that they may receive an equivaleht," Luke vi. 34. — Concerning the new Jerufalem, St. John fays that TO fjLTiK^t y.atl TO ttXo]©--, kou to v-^^ at/iJ}? la-a. Ir»> *' the length, and the breadth, and the height of it arc equal," Revel, xxi. 16. — Now everyone of thefe in- Itances, being concerned in meafurement, prove to a demonftration that abfolute equality is the likenefs intended by the Word W ; and in a verfe or two af^ ter that laft quoted, St. John has evinced that this is the only kind of .funilitude which he means to fignify by it • for when he has another fort to fpecify, he fays that " the city was like untd clear glafs," not by Tcra, which would have implied equality, but by o/xo»a leiXu xcc^apu. Rev. xxi. 18, o/*o»a being the proper word ^to cxprefs mere refemblance. But if at any time it (hall be contended for, that this new conftruclion of la-cc is to be adopted in the pafiage under confidcration, it muft be efteemed a con- ceiHon that the accepted meaning of the word afcray- y^cv is not to be overturned ; the very effort acknow- ledges it to fignify robbery ftill ; for furely it would be 2. moH fmgular affertion to fay that he who was in the form of God did not efteem it pradicable to be like him} this could be no great " robbery" in " the exprefs U image [ »54 ] ima^e of his perfon." And therefore, whenever Uni- tarians fhall deem it more expedient to leave Chrift only in pofleffion of a likenefs to, than a full equality with God, it muft be confidered as an acknowledge- ment made by themfelves, that the objecSt of Chrift's thought, while yet in the form of God, (whatever it was) was evidently his right and property. I know I fhall be thought too timid in thus forebo- ding objedllons not yet brought, but I have good rea- fon for this caution ; the interpretation has already reached a fimilar paflage, and is therefore, 1 conclude, at no great diftance from this* When the Jews fought to kill Chrift for " making himfelf equal with God," la-ov sctvToy Troiwj' rf 0«f, John v. 1 8, they efteemed it a robbery in him : in this, as in every other tenet, the modern Unitarian concurs with the Jew. So long as TO Btvui lau Gsf is admitted to fignify " to be equal with God," the word afTcmyixov muft be wrefted to any fcnfe but its genuine one-, but, leaving this term in pof- feflionof its literal meaning, then to itvcui la-x Beu (what- ever it fignify) is certainly the fubjeft which Chrift did not confider as a robbery. But, " to be equal with God," fay the Jew and Unitarian, or, as they both ftate it, " to have made himfelf equal with God," is certainly a moft flagitious robbery in one whofe Godhead muft not be admitted upon any terms. Is it not therefore now to be apprehended that, upon the eftabliftiment of the accepted fignification of k^'muyi^oiy which i truft I have eftabliftied, the fubje6l to u^m To-* GeJ muft next be dragged to the torture, and undergo the fl^verity of Unitarian criticifm i* And is not that Warning voice of fervice to mankind, which either ob- viates, or inftruds in the means of obviating, fuch mea- furcs as are likely to be taken for the fubverfion of the Chriftian faith ? After [ 155 ] After the proofs already brought, that the words un- der confideration fignify " to be equal with God," it may be deemed fuperfluous to adduce the farther au- thority of claflic authors to afcertain their meaning : but Homer has made Apollo chide the prefumption of Diomedes, who, making himfelf " equal to a God,' A«W» ^^®-. encountered ^neas while under his divnie proteaion, faying to him, that he fhould reftram his ardour, and " not conceive himfelf a match for, or equal to the Gods," i^n^l 0^o»^» '^' '^^'^' ^C°"'^''' ^^^ Sappho has commenced her well-known Ode with a declaration that the happy fubjea of it to her "ap- pears equal with the Gods." The ftJia meaning of which words Catullus has pre- ferved in his I^atiii, trandation of this exquifite little Poem. .4 ii .A,.-..n i->* w- t-» -j^*.,,..*" , '2' Ille mi par eJTe Deo videtur *. J b^Tb-^v oD fiJiw Having" now defeated the difingehuous efFote" tH« have been made ufe of to deftroy the authority of th.s text; having inconteftiWy proved that each part.cle of his rightly trannated, firft that the fubjeft .s ^Uobe %al iMGod," and fecondly that "^ ^^/^S^J^ predicated that Chrift thought it not a robbery, I ihall ;t.: - U^a pro- cions, theabfurdUy of ^'''f^^^ ^:::„X„: Lin of experiments," I b„t « this paffage has undenone a nnme _^ ^ ^_^^^_ ehofe to e«hibiHt as a ne e,a.p o. , new_j, ^ ^^^^ ^^J^^^^ .__ ^^^ my. There is fcarce a fyllable ot v. J fixed nature, and Unitarian cniab,.. U fc-^''-^;^ Idln Van Hel™"". W'^h „« readily f^fW-""" ^^ imalaZn of my Remarket has afforded is rather extraordinary, as the ^^8 "« ^ l^j-,j „ provide io very hot a furnace, which Mr. Jebb ha. fince been p with a reveibewtor. [156] proceed next to eftablifh the whole together- by the au- thority of the early fathers of the church. And firft the venerable Clement, whofe Athenian birth, in all human probability, made him an equally competent judge of the Greek language with my Re- marker, has quoted this paffage ; but, not having men- tioned our Lord Jefus Chrift, whofe name, contained in a preceding verfe, is the antecedent of who, with which this pafTage and his quotation commence, he has fubftituted fuch a nominative cafe to the verb Uivucrev (made himfelf of no reputation) as to a certain- ty proves how he underflood the apoftle, arid whom he conceived to be the fubje£l: of his infpired affertion. " The Lord himfelf it was who fpoke by Ifaiah, he it^was who fpoke by Elijah, he it was who fpoke by the^liiouth of the prophets; but if you will not be- lieve the prophets, the Lord himfelf {hall fpeak to you, who, being in the form of God, thought it not robbery to be equal with God : but the tenderly rner- ciful God, defirous of man's falvation, made himfelf of ljo,,?^|iutation*/' ccrfmayi/.ov y^yy^aMo to ^^voc^ 'Icrot ©ew, iy.ivua-iv o\ Ixvlov o ^t- XoiKlkffMu.v ©£0?:, aua-ai rov avBpu'Vrov yXi^o^iv©-. Exhortatio, td Graecos, five npo1ps'cr7»x®^ Aoy(^, p. 8. My Remarker, zealous for his own two Gods, may fay here th^t "the tenderly merciful God" is not the fupreme God, but the other vice- gerent God, in whofe form he was j bgt he has already difplayed his ar- gumentative talents oa a fimilar fubjea, and on John i. i, i, 3, hasexhi- bited a fine fpecimen of his abilities j for the Word, which is there de- clared to have been in the beginning, to be with God, and to be God, he fubftitutes the name of Jefus Chrift, and proceeds then to annex the epithet Jupreme to both the God with whom Jefus Chrift was, and who be is, and io concludes that he has argued to an abfurdity. Now the /ka is. [ 157 ] Of TertulIian's words, which appear below, I fliall give in the text that verfion which is contained in the 13, that the name of God ftands in both afTertions without any epithet to diftinguifh it. in one from what it means in the other j and a brief ma- thematical rule may let this acute critic fee ihar, by adding one and the fame epithet to it in both plates, he has not himfelf created any diftinc- tion ; for it, to or from equals, we add cr deduft equals, we conftitute pr leave the fums or remainders equal ; take away therefore the word fu- preme from each, and lea\e them as they flood before without it, as no difference is made between them now fro'n what fubfiikd when ^recedeji by this additipn, the whole ablufdity mufl- be laid to the charge cf St. John ; but as the thing is abfoltitely impajfible, we fhall probably hear next that St. John could never Jay it \ and Mr. Jebb may once more receive ♦* irrefiftible conviftion into his yielding mind," in confe^uence of the well-condu£led experiment. The Polytheift having m.ain^aincd his jhcfij, ** that there arc two Gods," with an aflertion that they are diflinguiihed in fcripture by the annexation or omilfion of the article 5, whereby '* fupremr.cy is oppcfe.-i to fubordinat'on," is defired to inform the public which of the Cods it is whom " no man iiath feen at any time, G>:ov iilil<; si'pav.g ^cj':!7ol'!, John i. i8j from which of the Gods it was that ** Jefus knew he was come," on ocvto QsS II^aSe, John xiii. ^ ; of whicii of the Gods " wc are called, and are the fons," and to whoni, on his appearance", weihall bs like," test rUva ©sa y.}^vi^(jiA£v' Mpv rey.vos. 0eS ta-yav, ijohn lii. 1,2? li^ from the omiflion of the article, he anfwer the vicegerent, fubordi- nate feconJ God, I mull: e'en fay that there can be no great impropriety in us, who are his fons, calling him " our Father," nor can th< pa/erngl charafter, with relation \o us, exclude him from being the cbjeft of our worihip under that appellation. — But if he anfwer, the fupreme, upper God, 1 apprehend he m-jfl relinquish his rule. — The I'olytheift is farther defired to inform the public which of the Gods it is '* who hath purchafed the church with his blood," rr,\i iKy.Xr,c-iav T0"T QeSy r,v ^rfpEwoi- ria-alo oix tS ioia a.i[A.!cl''^'i Acis xx. 28, that church *^ which is the ch'irch of the living God," Uy-Xruriacv Qsy ^HJpli^j i Tim. ni. 15, If the upper God be meant here, I doubt the Polylheift ''will make btit an aukward figure with his bleeding God :" he thinks fo himfelf, and has accordingly contended for the rejedion cf the words ra ©eS, but furely Ttf would have been enough to omit, in order to reduce this paf- fage to the fyftcm contended for j for, if I under'Jand this man aright, Chrift is not even hii own 0£of, xai uvBpu'Uj'^, but the carnal man Jefus Chrifl: is his ©eo?, or fubordinate God, whofe blood was eafily fted. I have little doubt that, to this end, he will wreft the following affcrtion of Ignatiu?, who fpeaks of the blood of God, and v.hich I pro- duce [ »S8 ] the old manufcript already mentioned (p. 118^): whoi^ ^'^ whanne he was in the forme of God demyde not ra- veyn that himfilf were even to God ; but he lowede himfilf *." n^fii uj b^jbnt)Ot CypRiAN has alfo quoted this paflage, and in no refpecSt differs from Tertullian. — Novatian- has likewife iifed the very fame words in his verfion of it f . q • diice as a means of eftablifliing the received reading of the text : Mifjiv)- ^al ovlii 0eS, ava^ui!7:vfiyiaxvls<; ']gN "AIMATI ©EO^Y to crvf" <^»iKO» l^yov TEXgiw? ocmvifliaoclsy Epift. ad Ephef, The article, it i> true, is not ufed here } but Ignatius being fo unhappy as to live before the Polytheift taught Greeit, did not know any thing of the new diftinc«^ tion, and, from mere ignorance, has fo confouDided with ©E05 the 0 &eo^ ffiaJt he muft come under correflion for defiring to be fAfjw.i^l'^iJ' 9r«SS? W«^«tf. Of the fufrerings of what God does this difciple of St JohA defire to be an imitator ? Of that God, TO~T 0e5, who in thofe fuf- ferings bled. And Jefus Chrift, both God and Man, is fpoken of ia the text before us in that charader which can give the greateft energy to the appftle's charge J for though the blood ftreamed from his human body, a* that body was aflumed by God himfelf, in order to render one Man a due facri^ce and propitiation for all men, the Being who fufFered is here denominated by that name which was beft calculated to enforce the pre- cept.—A common news-paper, now lying before me, fuggefts a vulgar 3Hufli*ation of- this fubjedt; for I there read that a vefTel, having fifty i)ands on board, was caft away, and every foul perifhed ; whereas, ti- terally told, the waters came not over a fingle foul, but every hand perifhed. The union of God and man in Chrift was a fubje£l fo familiar to the thoughts of the apoftles, that, as occafion influenced, they fpoke of him by either appellation : we fay either body or foul of a creature compounded of both, without guarding againft mifapprehenfion, ©r annexing that hereby. we mean a man : the Chrift bleeds, God bleeds j » man is drowned, a foul has perifhed. We never entertain a doubt that, by the name of foul or hind, we fhall be underftood to mean a mati'. — The apoftle never entertained a doubt that, by tfee name of God or Many fee fhould be underftood by faithful Chriftians ta mean the Chriji. But Chrift crucified is the prcdided ftumbling block. • Non rapinam exiftimavit efle fe squalem Deo. Tertul. ad". Pra.x-? can. cap. vii. Non rapinam exiftimavit pwiari Deo. Ejufdem adv. Marcionem, lib, v, cap. xx. f Non rapinam arbitratus eft efle fe aequalem Deo. Cypriani TeftimO*' nlorum Lib^ cap. xxxix j et rurjui in Libro adverfu« Judsos^ cap, xliU [ »59 3 Origen, in fels anfwer to Celfus, fays that ** the na- ture of God is altogether incorruptible, fimple, uhcom- pounded, and indivifible; that the Word which d^- fcended to man was in the form of God^ and, through his great love for mankind, made himfelf of no reputa- iion^ that he might be comprehended by men, and yet without inducing any change of good into evil ; that he who, through the Word, which is God, and which was in him, became Phyfician to the difeafes of our fouls, received not ahy infection from the ills he remedied : but if the Word, the immortal God, feem to Celfus to be changed and tranfubftantiated by having aflumed a mortal body and a human foul, let him learti that the Word is flill in fubftance the Word, and that the Word fufFers none of thofe things which the body and the foul fufFer ; that, condcfcending to man, who is unable to loolc upon the light and fplendour of the Godhead, he became flefli, fpeaking in a body, till he who received or heard him thus, being by little and little fublimed by the word, fliould be enabled to be- hold him in his original form |." The father imme- diately, *Oy ^W» ^* e| aya^uv tt? hockov yiyoviv avla /x£?a^oAjj— 5 ^s rpac6fji.0i\ac Tuiv "^v^uv yifjt,u» BifWSXBVuv ota t5 Iv uvlco Ao- yn ©eS, ccvloi '3ra.ar,<; y.UKiotq u.'ZSTXfa.oeKli^ vjv. E» at ncti au" (xx SvrjJov y.x) -^v^y-jV uv^^waivinv uvxhoMuv O A0A NAT02 ©EO'S AOror, oQiHi ra Ke^c-w aAAaxlso-^a* y.ca /M,e?a«rAaT- lia-^xt i fjLUv^xvsTu oTt 0 Xoy^ tn scria fxivav ?^6y^f a^g» fAv i:a, 'srpoTnlx rr,(; SetoT):'!©' ^XsTixstv, cuovel ifli^.o((pu^n 0 0£C5 r,i/.KV. Origcnis centra Celfum, lib. iv, jf. 169. Edit. Cantab. Spencer. 165?', 4to. II ©y^clcv y.x) cl^civulov. Ibidem. Hfc^ T«To >\iyo!l' «.V, TToi y,\v 'Trt^l r-ng ra ©eJ» A'DIOT ^veeuq "ONTOS 0EO"Y, 'rrri ^l -Trsfi t?? 'haS -vVf^^?. Lib. iv. ojufd. p. 171. ■f 'Ovixixu-t; iiv o K/^crO- Zio' To (5iiXn[/.a. Tuv ^{/Mi^tov yfOCjA- i/.v.'ov ci-y.*. Ibidem. [ i6i ] tion from the 5th to the 9th verfes inclufive J. On our Lord's afcenfion, we know from the firft chapter of St. Paul's Epiftle to the Hebrews how he was received, how reftored (as it were) to the throne of God, which is for ever and ever, and to his own fceptrc of righte- oufnefs : and, in the pafTage before us, we find an ordi- nance that every knee, of things in heaven and things in earth, {hall bow to him. Can we then fuppofe that Origen underflood the word a^'sjuyfA.ov in any other fenfe than that of rvbbery ? Could Origen have confidered equality with the Father as tranfcending the claims of that Being whom he has, in an exprefs comment on the paflage, termed the immortal God, whofe faluta- tion, under that name and appointment to the domi- nion of the univerfe, he declares to be but a reftoration to original glory ? Origen moft afl'uredly thought it not robbery in the Word to be equal with God. I -am not :wvare of any future mirmterpretation, and fo have not only warded off the wily and weak attacks K .»....- . v^, . • • ■ which n fA£v 7«g T^? iiiriuq, a o'i^oicny a fx-ivov I'm lyiiUriq., uKK i^ IzTctyftiXotfJi.evuv Toanrov l^vvcclo, oaov a,v\r) l^tlii^alo ^» uv tte- 'BJo^rtKi, y.ui BKHaiui ft? Ta$ av^pwcrivaq y.r/pa^ vtiXif ra yivsq T.yi.uv HCilxQicacc, Tdvlcc. ^s l'rT»r«/^Ei'^ 0 Get©- ?.Qyo^f 'ttoM.u 'jToT^oi.^i Xiyu Tuiv yfoc(puv. Afyli ^ t'zr) rii wapoi/lo? f^iav ' vapoc^ia-^on TluvXn Xs^iv ^rug i)(i-i7ccv. Taro (p^oala^u ii T^Xvf Sec, Originis contra Celfum, lib. iv. p. 172. Edit. Cantab. Spen- cer. 16 58,' 4to. This pafTage may ferve to anfwer the horribly blafphemous queftion of xry Remarker, propofed in the 15th page of his Addenda: " What be- came of the ,yniverfe, and its complicated machinery, while the fupreme God,' he ivLo could not dicf ivas dead .?" The fupreme God affamed a bo- dy that was mortal, and this prepared body was our propitiation, having ^Jied for our offences, X [ i62 ] which have been made upon this paflfage, but, by efta- blifhing the true and genuine meaning, hope that I have given it ftrength to contend for itfelf hereafter. Self-prefervation calls on the whole Unitarian band to maintain the war againft it, fo I do not expe6t them to defift from their endeavours to overturn it. If, however, any, from convidlion that they have engaged in the caufe of errour, fhall abandon her banners, to fuch, the venerable father, whofe faith is the prefent fubjedt of enquiry, gives an afTurance that they Ihdl be received on turning from their evil ways, that no difficulty is an impediment to thofe who feek God ; for that he who loves the PoflefTour of all things, can want but few ; and " Chrifl is every where a Saviour *." Pie calls upon them to pour out their whole hearts before him, for that he has companion on thofe who bewail their offences ; and therefore, " O man, believe on him who is Man and God ; O man, believe on him who fuffered j ye fer- vants, put your truft in him who liveth, the God of your worfhip, and who was dead ; O, all men, truft in him who alone is the God of all men ; believe, and receive falvation as your reward f." " Receive light, that you may perfectly know him to be both God and Man J." He * O Xpros ift TToiv^.cc^^ acSirj^if^. Clement. Exhort, ad. Grae- cos, p. 37. •rra'Aii; ccv^fuj'Vjoi 'ttitsvo-ccIs (/.ovoj tw 'jroc.nuv ccv^pwmcjv 0£w, tti^bV" ccD.i y.a.1 [JAa-Bov XxQdi a(S\r,piay, Ibidem. X 'ATToAate an to ^wj, o^p' Iv 'yivu/cTKOi^ r,ijuv Qiov y}al y.scl ccvapx. Ibidem, p. 39. [ i63 ]. He invites the incredulous " to tafte and fee that Chrift is God ; faith will introduce to this knowledge ; experience will teach it; the fcripturc, which fays, '' come ye children, hearken unto me, I will teach you the fear of the Lord," will inftrucSt in it §•'* He re- commends it to the Greeks to have faith, and not bring all things into doubt, of which faith is the only evi- dence ; and fays, " You make it a queftion whether worfhip is to be offered up, or obedience yielded to him who is the wife God and Chrift *." And here I will annex the words of St. Chryfoftom as a commen- tary on this paflage : " If any fhall objeft to you that you worfhip him who was crucified, fay, with a chear- ful voice and an elated countenance, I both do wor- fhip him, and Ihall unceafmgly adore him : if then he fhall laugh, do thou weep at his madnefs f." X 2 In ynaoCf ** dycsaocii /xS, (poQov Kvpis oi^oc^o) v/yiaj." Pf, xxxiv. p. 32. Here it fliould be remarked that Clement, having had the 34th Pfalm In his eye, as appears from the quotation, probably took the form of the whole fentence from the Pfalmift;, who, according to the Septuagint ver- fion, which the father ufed, has faid in the 8th verfe, " Oh ! tafte and fee, oT» X^viToq 0 xt^gj©^, that the Lord is gracious or good/' This I do not think it even politick to conceal, for I am confident it would be objected to me as uncandid. I fhould myfelf have deemed the text of Clement corrupted, from X^i^to<; to X^iro;, had this been the only change made; but Qioi; being fubftituted for y.v^io^, it is carried fo much farther, that I cannot now admit that it is. Allufions of this kind are very much in the fpirit of the Author, who frequently exprefles his fentiment in the language of the fcripture v/ith fuch change as is ne- ceflary to appropriate it to his own idea. xai T^ Xptrf y.o^ccy.oXa^Y^leov. Clement. Exhort, ad Graecos, p. 35. f 'Av royjvv siTTV) ^ ra a%%«wa V'^C* yo<;. Lib. iii. cap. xii. p. 90. § 'Et^^e* 7«p to ovoju,a TO xati/ov r^ >^oc^ veu, ra> vr,'c:ij. 'Et» Tt >^ dvovo[Accr<^ h 0 ©ho; 0 xy^io?, ^i^ivu yiyiyyi(^h9C avS^w-croij, Lib, i. cap. til. p. 16. [ i66 3 clothed in flefh, to be God uncontaminated In the fa- flilon of man \\ j" that the Word, which was God in the Father, defcending from the right hand of the Father, is yet God In the fafliion of man : he is our likenefs, and yet unpolluted *." Hofanna, which the multi- tude and children in the temple cried to the Son of David, he explains to be " light, and glory, and praife, with fupplication to the Lord f." And from hiii^^felf, on naming the incarnation, and reciting from Ifa. ix. 6, that " unto us a Child is born, and that he (hall be the mighty God," he exclaims, " O the great God, O the perfe6l Child ; the Son in the Father, and the Father in the Son J." But this is not all ; for, in the conclufion of his Paedagogue, he prefers a formal pray- er, and pays the due tribute of praife and thankfgiving to the one true God, the Father, the Son, and the Holy Ghoft, faying, "We will implore the Word ; be merciful to thy children, O Paedagogue, O guid- ing Father, O Lord, the Son and Father both one," ^'^ grant that, night and day, even to the day of con- fummation, we may, with praifes, return thanks, and laud the only Father and Son, the Son and the Father, the Son, the Paedagogue, and Teacher, together with the Holy Ghoft, in all things One, in whom are all things, through whom. One, are all things, through whom is eternity, whofe members we all are, whofe is the j( Qcoq Iv u'^^^uzre crp^jj/xoli ap^^aH©-. pjedagogi, lib. 1. cap. I, p. X. * Aoy^ Geo; o Iv tw Ilal^i, o Ik h^iuv t« Ilalooj cvv x]| Tu cyvi^/.oCii 0£o?. 'Ot/](^ v^Ji-uv Uy.uv h «;t>jAid)g h i/icj. Lib, i, cap. v, p. 7. [ ^67 ] the glory and eternity* To him who is in all things good, in all things fair, in all things wife, in all things juft, be glory, both now and for evermore. Amen *." The prayer of the Pfalmiftj ^' Remember us that v/e are but duft, the Father paraphrafes, " Have compaf- fion towards us, for, having fuffered, thou haft thyfelf experienced the weaknefs of the fiefh +." He anfwers fuch as object the infli(3:ion of forrow to the hatred of God, that this is impoflible ; for God faw that all his creation was good, and therefore could not hate it; that there exifted nothing but by his appointment, and that what he hated, he would not appoint. " If the Word hateth any thing, he willeth it not to be : no- thing therefore exifts which is hated by God, neither by the Word, for both are one^ God ; for {the apoftle) fays. In the beginning the Word was in GW, and the Word was God t-" On which I would have it ob- ferved that Clement, rather alluding to, than diredly quoting ^»&i^, TLotl'KP v)vio^et vn >tj Tlalrj^, Iv a^ipu, y.vfis'. Ilu^cca-^s vvkIci}^ /aeS* TifjispaVf 6*5 ttjv T£?^£tav r,^s^ot,v, atvevlocq Iv^a^iTuvt uiviiv rZ ^ovio TLcclpi x^ y»w, yto) y^ Ilaip*, noci^ayuyu x^ oi- ^a,aita,X(o itUy cvv xj toj ayiu Yiviv^ctli., 'Tru.vla, tq hi '. Iv ui Ta TTUvla, : ^t* 01/, T« TTUvld, IV : ^t* OV TO Uil : » |W,eA>? TTUi^ *\sq : « ^(i^oLy cuainq : 'Jtixvloc Tu ccyx^ui^ 'jraPiSc rui y.u.'huy "Travlac tZ (7o(pcjf ru ^muiu roc, ^ravJa, a t) ^u^a, t^ vvv x^ U^ Ttfc aiuvcK;. 'A[ji,y}v, Paedagogi, lib. iii. cap. ult. p. 90. $w; E-crlipao-a?. Lib. i. cap. viii, p. 17. X "E* Ti a^a /AK7EI I Xoy(^f ^sKelcci a.v\o /ix'/j 'iivai, ^GvSzV ago. yucritloci v'ZJo tS ©£a, aXA* vh I'mo th Xoye, 'EN TAP 'AM^cj<;, uKaytoif; Toi/.oca-iy Ttoci^uv r,y'/irofx Xfirov^ BccaiXiv uyluv* ?^SyB 'TTccv^ociA.a.ra^ Uccl^k i^Wny rhftyi^a. ttqvuv, aiuvox bnK fljiicj ■•!(■ ' ; . ^ -.^-X- -Jiave already produced a few declarations of his JFaith, one particularly in the 104th page above, where I have quoted his alTertion, that, in the Lord's prayer, "the Son is invoked in the Father." In his^difTuafion (from marriage between Chriftians and Gentiles, iie -maintains the fame doctrine, and, efteeming it oneof the principal inconveniencies incident to fuch an uni- -o», that there is no participation of worfhlp, breaks out into the following interrogatories : " What difcourle ..can there be concerning God? what invocation ^of rGhrift? how fhall faith be fuftained by reading the fcriptures to each other? v^^here is the refreftiment of • the Spirit* ?" Wiiereas, on the other hand, he confi- •">ders ftmilar confidence in the falvation of Chrift as the , clofeft bond of union ; for man and wife, purfuing his diiSlates, are always in the performance of fome hu- -turam inter]e«ione i^ r-K Smrltu^ rerngerium > TertulUani ad Uxorem, ■ lib, ii» cap. vi. [ i88 3 mane and benevolent aaion, by which they become more eftimable in the eyes of each other, and take pleafare in being joint labourers to do his command- ments. They are for ever chearful, not only from the approbation of their own conicienees feparately, but from the certainty of reciprocal approbation. Their mutual congratulations are not filent, " but pfalms and hymns are heard from both, and their only conteft is, v/ho ftiall fmg beft to their God. Chrift beholding fuch concert, and, liftening, rejoices, and fends them his peace*." In his book againft the Jews, he employs many of the fame arguments that 1 have already produs ced from Juflin Martyr to prove the divinity of our Saviour ; and, comparing the extent of Chrlft's king- dom with that of the Romans, he fays that their empire has bounds to It, " but the kinedom and the name of Chrift are extended without limits : he is every where believed In ; he is woriliiped in all nations ; he reigns every where ; he is every where adored ; he is in all places equally offered to the acceptance of all ; with him there Is no refpeft of perfons; he is to all alike a King and a Judge ; he is to all alike their God and Lord f.,',' Which latter " appellation of Lord" this father de-i Glares in another place " to be the furname (cogtio?nen) of God X'' In his treatlfe on repentance, he exhorts to mti- * Sonnnt Inter duos pfaltri & hymnl:, & mutuo piovocant quis me^ lius Deo fuo canet. Talia Chrlfrus videns & audiens gaudet. His pa- cem fuam mittit. Tertul. ad Uxor. lib. ii. cap. ix. -|- ChriHi autcm rcgnum Sc nomcn ubique porrigltur, ubique creditur, ab omnibus gcntibus fupra enumeratis colltur, ubique regnat, ubique ado- ratur, omnibus ubique tribuitur csqualitcr ; non regis apud ilium major gratia, non barbari alicujns imperlofi laetitia, non dignitaturn aut natalium cujufquam difcrcta merita, omnibus aequalis, omnibus Rex, omnibus Ju- dex, omnibus Dcus & Domlnus q^. Teftul. adverf. Judieos, lib. cap. vli. J Aiiguftus imperii formator ne Domlnum quidem did fe volebat, £.<: hoc enim Dei ed cognomen. Apologeticus adv.. Gentes, cap. xxxviii. [ i89 ] mutual confeffion ; declares that it hiay be beneficrallj made to thofe who will rather lament our infirmities than publifti or deride them, that it may be made among fnehds, and at home ; for '^ that even two to- gether make the church ; that Chrift himfelf (zvho */i prefent) makes the church ; and when therefore yoix proftrate yourfelf at the knees of your brethren, you deal with Chrift ; you effectually implore Chrifl §." But, as he proceeds to inculcate the perfuafive powers of repentance, in calling down pardon on the penitent, fearful that he may encourage offence by fhewing that there fubfifts fuch a refuge from its confequences, he corre6ts himfelf, and puts up a prayer dire£tly to " Chrift the Lord, that none may fo interpret what he fays, as to conceive a way opened to crimes, becaufe there is a way open to repentance ; that none may confider th^ redundance of heavenly mercy as a fanciion for the in- dulgence of headlong lufts, nor, proportioning his evils to'thfe goodnefs of God, purfue forgivenefs with re- iterated offence ||." I have already faid that Tertul- lian, in general, eftablifhes Chriftianity againft the Jews' with nearly the fame arguments that Juftin Martyr em- ployed sgainft them. Like him he argues from the ' prophecy in the Old, to its completion fet forth in the New Teftament. Some fmall difference, however, thert" fubfifts in the conduct of their feveral works, and paf- jfages of fcripture have been applied to our Lord by each. § In uno 8c altero ecclefia efl:, ecclefia vero Chrlftus. Ergo cum te ad fratrum genua protendis, Chriftum csntreaas, Chrifturo^fxojr^SVj^^Pf Panitentia, lib. cap. x. -ir jrlirmo .iL. 11 Chris TE Domine abfit ut allquis ita interpretetur, quafi fo fibi etiam nunc pateat ad delinquendum, quia patet ad posnitendum ; ^(?e.- dundantia clementiae ccekftis, libidinern faclat humans temerltatis. Ne- mo idcirco deterior fit, quia Deus melior eft, toticns delinquendr, a«i>- tiens ignofcitur. Ejufdem lib, cap, vii> t 1^0 3 ekch, which the 6ther h^s pretermitted */ Teftulliajt' fays that the prophecy in the 7 2d pfalfn was fulfilled by the gifts made to our infant Saviour, and by the ho^ ftoui- paid to him at Bethlehem by the wife men, " whoj^ when they knew him^ honoured him with gifts^ and^ believing in Chrift,- on their knees adored him aff their God and King f." And fuch is the Concurrence here between the language of the father arid the evangelift, that 1 chufe to advert to the latter,^ as bearing in his relation of this tranfaiStion a very explicit teftimony to the Godhead of our Redeemer ; for the wife meny •' who fell down and worfhipped the young child J^'* were altogether, in the inftance, under the c6ndu'<£t of heaven, which, by an extraordinary appearance,- dife£t-« cd them firft to Jerufalem, and afterwards to the houfe where he was laid with his mother* They went out with a purpofe to obey the infidious commands of He- rod;> but heaven again interfered, aftd God warned them not to return to Jerufalem* Is it now probable that God fhould become their guide only to error,' aiid that he who made therfi the inftriinfent of prote6tr- ing the Infant, fhould alfo, in the fame aftion, make them the very firft examples of mifconception concern-^ ing him ? No; and it is even evident that they had preached the divinity of our Lord to Herod before they offered up their own gifts and adoration to him ; fof Herod covered his deftruftive intentions under the mafl^ ®f concurrence, and employed them to find the Infant, jhat i:T*-T««:uUian agrees with Juftin in faying tha^4l^.v?a$ QJ^rift^y?ho fpoke ftOm the burning bufli and to the patriarchs j 4ta|jjbe)$pr0fluoi^^_ te^Jmomo indicis &-diicis;lleii^ crcdentcs videlicet in Chrifto. Tc«ul. adv. Judaeos, Mb. cap. it» v'tx .qs: C m ] t\m he might " come and worfhip- hirn alfq *," Of the Gentiles who were adopted by Chrift, in whofe fleih the partition wall that kept the Jews felec^:, and divided from the reft of the children of the firft Adam, was taken away, thefe wife men were the very firft whQ claimed the privileges extended to mankind at large; they were taken under the immediate diredlion of God, and made our leaders ; the firft who, by the fpirit of adoption, called upon Chrift as their God and Father ; and fhall we fay that God intended to propofe an ill example to us, whofe firft fruits they were ? I can ne- ver conceive it, or believe that the manifeftation of Chrift to the Gentiles was made by the God of truth, in fuch a manner as inftantaneoufly to plunge them into error, and condu6l them to the idolatrous wor- fhip of a creature. With them we find Tertullian concurrent, and, with them, let us alfo concur, and unite in the adoration of "Chrift our God and King;" for, *' behold all nations henceforward emerging from the gulph of human ignorance to the Lord God the the Creator, and to God his Chrift f." Yea ! " the nations which have not known him., even on this day invoke Chrift; and the people now run together to Chrift, of whom ^hey have been heretofore ignorant J." " -TThis father clofes a comment on the Lord's prayer, which he fays, " the Son has taught us §," with fome .J expref- * "O'srws KxyiJ eA^wv Trpocrxyv^jcrw uvlcj, Matth. ii. 8, + Afpice univerfas napones de voragine erroris hurr«ani exinde etnergen- tes ad Dominum Deum creatorem, Sc ad Deum Chriftum ejus. Tertul. adverf. Judaeos, cap xii, "l Chriftum enim hodie invocant Nationes, qua: cum non fciebant, & populi hodie ad Chriftum confugiunt, quern r^tro jgaorabant, Ejufd< IJb.^ pap. xiv. § Filius do5;Ui:, Dc Orat, lib, cap, j;?, [ 192 ] Gxprcffions of admiration at its comprehenfive concife- nefs; ^"^but what wonder," he correcSbs himfelf, and iays, " God alone could inftrudt us how he would him- fclt be addreffed in prayer * ;" and in like manner Origen has told us, " Chrift is God ; and he who adores him, ftiould adore him in fpirit and in truth. Let us therefore pray of the Lord that we may be a building, founded upon a rock, v/hich no ftorm fhall liave power to overthrow, thro' our Lord Jefus Chrift, whofe is the glory and dominion for ever and ever. Amen f." Here then we have the joint teftimony of Ter- * Quid mirum ? Deus folus docere potuLt, ut fe vellet orari. De OraU lib. cap. ix. •f- Chriftus eft Deus : & qui adorat eum, in fpiritu & veritate oportet adorare.— Oremus igitur Dominum ut fimus asdificium, quod tempeftas auUa fubvertat, fundatum fupra petram, per Dominum noftrum Jefum Ohriftum, cui eft gloria & imperium in fecula feculorum. Amen. Ori- gen. liomil. xxvi. in Luc. cap. iii. This Doxology ends with extending our Saviour's glory to eternity ; ap- fjofite to which TertuUian, who is the prefent fubjedl, chides the Chri- ilians for attending at the theatres in Carthage, where they give applaufes with mouths that had uttered amen to Chrift ; and declares it a pollution tQ tfe luch falutations as were then cuftomarily addrefled to magiftrates upon their entrance, and in which they were hailed with wifhes for their eter^ PidX life, or denominated eternal. For Chriftians to afcribe fuch attri- butes to men, he fays, is altogether a profanation, or ** to afcribe eterni- ty to any other befides Chrift, who is God," tiq cauvoi,q alii omnino di- cere nifi Deo Chrifto. Tertul. de Spedlaculis, lib. cap. xxv. That thefe v.'ords £i; ccicuvxi fignify eternity, the fenfe of antiquity demonftrates ; for, when Chriftanity at length comprehended the imperial throne, the ILmperours difallowcd of the addrefs as blafphemous, and fubftituted for them the word TroAy^covjoj', which fignifies a long, but a limited time. Jf the former fignify no more, wherein do they differ ? Who is the •" Creator, who is blefled for ever ?" Tov y^aavicc, o$ If J \vXo'yri\o(; £;; tSs' cciujva,!; J Rom. i. 25. Shall Chrift be acknowledged the Cre- ator here, for the purpofe of maintaining that thefe words fignify a limited period ? or {hall they be admitted to fignify eternity, becaufe connefted with tlic Father ? Take it either way. If the firft be conceded, reft here, for all that is afked for is granted j if the latter, turn back to the 28th page above, and apply the conceffion. [ »93 ] Tertuliian ahd OHgen, that our Lord and Saviour was the object of worfhip in the third century ; and " think i^e that ye can bear a different love tovi^aid the Father and the Son ? As the Father, love alfo the Lord Jefus Chrift ; love the Father in the Son, the Son in the Fa* ther, with all your heart, and with all your foul, and with all your ftrength %,'' In the fecond book of his refutation of Marcion*s herefy, Tertullian {hews the difference between a God without paflions and a God torpid with apathy. The latter, he fays, is taught by the philofophers, but the former by the Chriftians ; that the philofophers admit God to be a Judge, and yet refcind his motives to judgement, his fenfe of juflice; but, for our part, he adds, " Who believe that God fuflained a character oa earth, and afTumed the debafement of a human form, being clothed in flefh, for the fake of man's falvation ; ive differ very widely from their opinion, who deny that God takes an intereft in any thing §." The long- fuffering of God, who bears with the unrighteoufnefs l6f t)^d jifteifi, and fheds his light alike upon the jufe and the unjufl, he fays, is an example of a fort of pa- tience too remote from us to admit of imitation. *' But what was that inflance which was tranfafted on earth, and fo near as in a manner to be grafped by us ? God fuffers himfelf to be conceived in the womb of a mo« B b ther^ I Putas diverfam habere polTe in Patre & Filio charitatem ? fimul dili'ge bominum Chriftum, dilige Patrem in Filio, Filium in Patre, ex toto cor- de, & ex tota anima, Sc ex tota virtute. Origen. in Luc. cap, iii. homil. xxv^ torn. u. p. 151. ^•'Qbi c^e?a!itttis Deum etiam iii terrf^'e'giiib'Vhtimani Habitlfs humill- tatem fufcepiffe, ex causa humani falutis, longe fumus a fententia eorum qui nolunt Deum curare quidquam. TertuK idverf, Marcionen>> lib, ii. cap, xvi. [ ?94 ] ther ;" ^nd, while on earth, fo humbled himfelf, and gave fo many proofs of his patience and refignation, that we may find, even in God himfelf, an example of patience^ which it is poflible for us to follow *. This alTertion is furely applicable to Philipp. li. 6, and may abet the doclrine which I have already laid down upon that paflage. Refer it therefore to p. 158, ehove^ together v/ith the following declaration made by the fame father : " So God made m.an, in the image of God created he him, that is, in the image of Chrift, for the Word is God, who, being in the form of God, thought it not robbery to be equal with God f" In his defence of baptifm againft Qulntilla, v/ho contended for the taking away the ufe of water in that facrament, he likens the perfon to be baptized to the maimed and Tick who waited for the defcent of the angel upon the pool of Bethefda, and the water itfelf ufed in baptifm, to the waters of that pool after they had been troubled and endowed with fanative powers. And as the angel prepared this water, he fays, for the cure of dif- * Quid ilia autem quas inter homines palSm in terris quodammodo manu apprehenfa eft ? nafci fe Deus in utero patitur matris. De Patien- tia, lib. cap. iii, ■\ Fecit hominem Deus, ad imaginem Dei fecit ilium, fcilicet Chri- ftj, et fermo cnim Deus, qui in effigie Dei, &c. TertuU. de Refurrefti- one Chrirti, lib. cap, vi. The writer already quoted, p. 181 abeve, has carried matters a little farther than his piedeceHbrs in infidelity. He has built upon their foun- da:tion, and, not admitting even a doubt of the interpretation which he puts upon Philip, ii. 6, with unparalleled modefty declares : *' St. Paul affures us our Saviour never thought that equality belonged to him, or was what he had any title to aflume." p. i6g. Whether I have, or have not proved that St. Paul declares the very reverfe, my reader muft judge. But a little hefitation might have become a man in fpeaking on a point at the very leafl: doubtful : but that would have been betraying the caufe* [ ^95 ] difcafes, fo the water ufed in baptlfm is made ready for the wafhing away of offence; and being cleanfed in it, we are prepared for the reception of the Holy Ghoil, whofe harbinger baptifm is, making ftraight his way, as John by baptifm prepared the way of the Lord in the wildernefs. " But the wafhing away of offence is an acquifition made by faith, fealed and witnefTed by the Father, Son, and Holy Ghoft. For if every word fhall be eftablifhed by three witnefTes, how much flronger is the ratification of our hope when three di- vine names are fet to it, when we have the faiVie to bear witnefs to our faith, who have promifed and en- gaged for our falvation in confequence of it *." The Father, Son, and Holy Ghofl, we here find three dif- tin6t witnefTes. It is true that their one Godhead is not the necefTary inference from this affertion, but, to their being three witnefTes, it is efTential that they be acknofV- ledged three diflin6l perfons. St. John has declared that there is a record whereby eternal life, an entrance into the kingdom of heaven, and adoption to be the children of God, is enfured to all who believe on him who came by water and blood, and who have a fpirit bearing witnefs to the fertility of their faith. And of this record, he proceeds to declare that '< there are three that bear it in heaven, the Father, the Word, and the HoJy Ghoft, and thefc three are one," I John v. 7. B b 2 The * Superventuro Spirltui San£lo vias dlrlglt ablutione ddli£lorum, quam fides impetrat obfignata in Patre & Filio & Soiritu San£lo. Nam fi in tribus teflibus ftabit omne verbum, quanto magis, dum habemus per be- nediftionem eofdem arbitros fidei, quos & fponfores falutis, fuffiv.it ad fi- duciam fpei noftrse etlam Humerus nominum divinorum. De Baptifmo, |ib, cap. vi. [ X96 ] The authenticity of this paflage has been long- con- tcfted, and the principal ground of doubt urged, is the filence of the early fathers, who have never produced it in fupport of the unity of the three perfons in the one Godhead. But, to obviate this objeftion, I fhould qonceive it a fuificient reafon for their filence, to fhew that the unity of the Godhead is not the primary ob- ject of the apoftle's aflertion 5 and if this appear, it will follow that the text may be authentic, though not quo- ted by the fathers to a purpofe for which it was not written. I urge, with the greatefl: humility, my own idea on this fubjecS. The warmeft advocate of the truth can- not juftly be offended at an interpretation that takes away an argurrient on which he had not ventured to lay any great weight before ; and I even hope the Unitarian may be inclined to leave it in peaceable pofleflion of the place it now occupies, provided he find that it does not, i^ i^ts firft and obvious fenfe, declare the do61:rine oil account of which he has fo flrenuoufly contended for its exclulion. Had not this work already very far exceeded my ori- ginal intention, I fhould call many cogent arguments in behalf of the do6trine I am about to propofe. As it is, I fhall content myfelf with little more than fta- ting it ; and, for fome of thofe reafons which tend to lead me into this opinion, muft refer the reader to what I have already offered on the 17th chapter of St. John's gofpel, in the 17 2d page above, I have there argued from fcveral high authorities, that when our Lord prayed that the apoftles might be with himfelf and the Father one^ his intention was that they might be one in teftimony, one, witnefs ; the word, one [ 197 ] one being in the neuter gender, ar^d by confequencc introductory of a new term, in refpedl of which the fubjecl number are one. With regard to the pafTage before us I entertain the fame opinion : one is written here alfo in the neujper gender. The office affigned to the Father, the Word, and the Holy Ghoft, in the preceding part of the verfe, is the bearing of record j their entire concurrence may, without force, therefore, be fuppofed the fubje<£l of the conchifion ; and thefe three, thus bearing one record, n>ay be faid to be one, witnefs. One they are certain- ly pronounced to be, but in what is the queftion, for the word one is neuter, and confequently indefinite. The anfwer to this is more naturally collected from the con- text than fought for among truths however certain, if not fo immediately within the writer's contemplation ; I therefore fuggeft, that agreement in teftimony or re- cord is that term in refpe6l of which " thefe three are one.'* The Complutenfian edition, though the read- ing is not generally adopted, affords an argument in behalf of this doctrine, for it exhibits, " And thefe three agree in one." It is not neceffary that this fhould , be genuine, in order to prove that teftimony is the point of unity. The text, as received by us, is fuf- f^cient to the; purpofe, and if fo, lends an argument in deferwze of what I have already faid on the 17th chapter of St. John's gofpel. If this be received. It will appear that the paffage extracted from Tertullian is effentially a quotation of St. John's text; for "the Word," written by the apoftle, it is true this writer has fubftituted "the Son;" but this makes no difference in the do6lrine. That the Word is the Son no body can difpute. It follows therefore that the record of the Father, the Sony and the [ 198 ] the Holy Ghoft, is the fame as the record of the Fa-» ther, the M^ord^ and the Holy Ghoft. And if Ter- tullian has quoted the paflage, if he has only alluded to it, it may be juftly inferred that the text is genuine, and that it has come from the infpired pen of the apr.ftle. But Tertullian, it will be faid, has declared that the promifes of God rr, rde to us in the facrament of baptifm, are the objecl of that teftimony in which thefe three concur ; fo St. Joiin, I maintain it, has done ; for, to concur in record of the object to which the Father, the Word, and the Holy Ghoft bear witnefs in heaven, he calls in three more witnefTes in earth, " the fpirit, the v/ater, and the blood, and thefe three, he f ys, agree in one." In what do they agree ? Without doubt in witneiTmg the covenant of baptifm. To iiothins: elfe than baptifm can the teftimony of the 'iuater bear reference, for by water we are baptized ; jt is the vifible inftrument of that covenant, and hereby we are baptized into the death of Chrift. His bloody therefore, by which, as by the blood of the Pafchal Lamb, v/e are marked for mercy*, is made alfo an at- tefting witnefs ; it is the blood of the new covenant, by the fprinkling of which our fpirit is fanclified and made pure t : but the old covenant, which confifted in fleflily ordinances, was attefted by purifications of the flefh. The new, on the contrary, is a covenant of grace, and accordingly requires the record of a pure and fandtified fpirit. The fpirit^ therefore, thus purified by the blood of our propitiation, is called upon to bear record to our entrance into, and adherence to the conditions of that covenant. And now as, upon the record of the fpirity or a confcience purified to ferve the living * I Cor. V. 7, 1 Peter i. 19, Rev. v. 9* ExoJ, xli. 1.3, '\ See Heb, xili. 12. i Peter i. 2. 2 ThclT. ii. 13, [ 199 ] living God ; of the water wherein we are wafhed from our iniquities ; and of the blood of Chrift, into which we are baptized, and by which we are made clean, we are entitled to claim thofe benefits that God has been pleafed to annex to our repentance and faith thus atteft- ed : or, as in the words of St. Paul to the fame efFe6^, *' We have boldnefs to enter into the holieft by the blood of Jefus, and to draw near in full aflurance of faith, having our hearts fprinkled from an evil con- fcience, and our bodies wafhed with pure water," Heb. X. 20, 22; fo v^e have, as a ground of this aflu- rance, the promifes of God, on which we may rely with the fulleft certainty, for he is faithful who pro- mifed ; and, of his having by covenant conftituted a claim to adoption and eternal life, in as many as pre- fent themfelves with a concurrent atteftaticn of " the fpirit, the water, and the blood," that they have be^- come parties to, and fulfilled their part in, that con- traft, " there are three that bear record in heaven, the; Father, the Word, and the Holy Ghoft, and thefe three are one." To the ChriPcIan's contra£l with God, therefore, it is that St. John has enumerated the witnefTes; and that unity which he afcribes to them, is a unity of tef- timony, in which the three perfons ftand engaged, the Father, the Word, and the Holy Ghoft, for the performance of the promifes of God made to man in that contradl. But, in his engagement to enter into t, new and an everlafting covenant with man, God hab* himfelf decl^lred by the mouth of Ezekiel, " Then will I fprinkle clean zuater upon you, and ye fhall be clean : a nev/ fpirit will I put within you, and caufe you to keep my flatutes, and to do them ; and their fms and iniquities will I remember no more*," But, " without {hed- * Ezek, xxxvi, 25, See alfo 3 Cor. iii. 2, ^c. [ 200 3 flieddlng of blood,'' fays St. Paulj " tKere is ho re- million ||||." To give force, therefore, to the covenant,, and to carry, as it vvercj into execution this merciful a(Sl of oblivion, the blood of Chrifl vt'as fhed to purge our confciences to ferve the living God. To authen- ticate, therefore, the claim of man, we take to vi'itnefs a fptrlt thus purified, and " with v/hich the Spirit of God witnefleth*," '-'•the water v^^herein we are made clean from our filthinefs f," and by the fprinkling of which, as by an inftrument, we enter into the contrail, together with " the blood of the new covenant, which was fhed for many for the remiHion of fins J," and into which we are baptized §. And, under the concurrent atteftationi of thefe three, we become entitled to the adoption, to be the children of God, being '*• born of water^ and of the ffirhy *' and by the hlood of Chrift cleanfed frorft all ufirighteoufnefs **," To every covenant entered into between God and man a witnefs was appointed. The boW was extended acrofs the heavens as our fecurity from future deluge : *' And it fhall be a token of the covenant, faith the Lord, betwixt me and you f f ." Circumcifion was ordained upon entering into compa6t with Abraham : And, ^' be- caufe of the circumcifion of her fon, Zipporah upbraided Mofes with being unto her a bloody hufband W.^' Blood was the ratification of the old covenant ; for, when it was entered into, Mofes facrificed offerings unto the Lord, *^ and then took of the blood, and fprinkled it on the people, and faid, Behold the blood of the covenant which the Lord hath made with you§§/' — To the new co- jjjj Heb. ix« 22. Rom iii. 25. * Rom. vlii. i6. f Ezek. xxxvi. 25. \ Matth. rx^\, 2S. Heb. ix. 20. § Rom. vi. 3. II John iii. 5, and xtii. 8, ** i John i. j. It Gen ix, 13, \X Exod. iv. 26. §§ Exod. xxiv, 8. [ 201 ] eovenant of baptifm, it is therefore only analogous to his former dealings that God fliould ordain a teftimony. By blood frequently fhed for the remifHon of fins, the Jews obtained frequent and temporary forgivenefles ; and by carnal purifications they were cleanfed in the flefh, and enabled to join the congregation in the tabernacle. But now, to our eternal remiilion, the blood of Chrift once fhed is a fufficient facrifice. By him our entrance into the holiej} is enfured ; but to this it is not a fleftily purification, but a clean fpirit, a heart purged by his blood from an evil confcience, and engraven with the law of God, that is requifite. This law is fpiritual and not of ordinances. The cleannefs of the fpirit, therefore, and not of the flefh, is the qua* lification of the contractor with God in this covenant of grace. If " our confcience, therefore, excufe" us before God, it is evident that we have not fallen away from, but adhered to our repentance and profeflions of faith, and reliance upon the advocacy and propitiation of Chrifl. And thus the fpirit, and the water, and the blood are witnefTes before God, maintaining our right to adoption, to an entrance into his kingdom, and to that eternal life which is in his Son, and which is evidently the objed of record fpoken of by St. John. It is trUe that the apoftle never ufes the term bap- tifm throughout his epiillej but to what ol^t but bap- tifm can the water fo frequently mentioned by him be referred ? If no other anlwer can be given, I Ihould abide by baptifm, the inftrument of the fecond cove- nant. St. John declares that the record borne is, that God hath given us eternal life, and that we are the children of God, if we believe in his Son Jefus Chrifl:, who came by water and by blood. The fame condi- tions are annexed throughout the fcriptures to an en- trance into the baptifmal covenant, wherein, by the C c means [ 202 ] means of water, we are made partakers of the benefits of his blood-fhedding, through faith in the fufficrency thereof. That the contra6t entered into by baptifm^ therefore, is the objea of the record, I hope I have now made fufficiently evident. ^ Under this idea, the two controverted verfes claim a place in the chapter, not as a meer parenthefis, the cmrffion of which no way affedls the tenour of the apoftle's argument, but as very contributary to the do6lrine which he is inculcating. If we receive the witnefs of men, he fay», the witnefb of God is of higher credibility, and of his Son Jefus Chrift, who has come to us by water and blood, he has borne witnefs, teftifying that he has, in his Son, given to us eternal life. This tefilmony is our fecurity, and therefore to be relied upon by all to whom Chrifc has come by water and by blood, and who, by hearing and yielding their faith and obedience, denote a fpirit of truth. With fuch the new and evcrlafting covenant, whereof Chrift is the mediator, is entered into -, to them this record of eternal life is borne, and confirmed by more than human teftimony ; for, while on earth, there are three, that bear concurrent witnefs to our en- 2;agement, to confide in Chrift and lead a life corrc- fpondent to his will, even the water, the blood, and the fpirit 5 there are three that bear record in heavei-j to the promifes of God made to us in the facrament of baptifm, the Father, the Word, and the Holy Ghoit, and thefe three are one teftimony, one in re- cord of thefe promifes thus ratified. Thus I interpret the paflage, which is (even on ad- miffion of its authenticity) not eafily intelligible in the common acceptation : the affertion feems abrupt, and not introduced bv the context. But of its authenticity I [ 203 ] I now make no doubt, and therefore endeavour to un- derftand what I believe the apoftle has written. This interpretation is not hard nor forced, and makes a fenfe very confiftent with his entire epiftle. If I have erred, I rejoice that I am not likely to induce any ill confequcnces by my error. The p.afTage has been fo much controverted, that it has fcarce been relied on ; I do not therefore take away from the evidence what has ever been confidered as any confiderable part of it. Let the pafTage quoted from Tertullian be again ad- verted to now, and the father will be found to fpeak the fiime fenfe that I have afcribed to St. John, which contributes an argument of great weight in be- half of my fuppofitlon. How far the facrament of baptifm, ordained in the Bame of the Father, Son, and Holy Ghoft, extends to prove the divinity of thofe perfons in v/hofe name it is adminiftercd, is a queflion that does not dire6lly come before me now. The pafTage which I have juft quo- ted from Tertullian, may ferve to fliew what is more to mv prefent purpofe, that the primitive church yield- ed ftri(5t obedience to the commandment of our af- Cending Saviour : to this end a very competent pro- feffor of divinity in the univerfity of Oxford has already produced it, together with many concurrent pp.ffages from the fame and other early fathers. Mr. Lind fey has aflerted that the neceiTity of entering into this co- venant, in the manner prefcribed by our Lord himfelf, was firft infifted upon by the Council of Nice. How much the apologifl's (late of hSis is to be relied upon, I refer my reader to Dr. Randolph's Vindication of the Worfliip of the Son and of the Holy Ghoft, to learn. This reverend gentleman has confronted the practice and dodlrine of the Antenicene church, tranfmitted by its principal paftors themfelves, to Mr. Lindfey's affer- C c 2 tion. [ 204 ] tion. For mifconception or erroneous inference the underftanding alone is refponfible. The errours into which weaknefs of intelle6t, or even the darkening pre- judice that v/aits upon the ambition of leading a fe6b, may betray in points of doctrine, I forgive, but I cannot extend equal indulgence to a mifreprefentation of plain hiftorical fa6ts : in thefe no doubts can fuggeft them- felves, and inveftigation muft terminate in certainty. Ignorance cannot be pleaded as an extenuation of the ofFence. In matters fo open to enquiry, it is equally criminal to afTert without, as in oppofition to knowledge. But if, after all, the reader fhall judge that the 7th verfe of the 5th chapter of St. John's firft epiftle aflerts the Trinity in Unity of the Godhead^ and fo leave it open to the aflaults of the whole Unitarian tribe, he may neverthelefs find its authenticity defenfible againft them. Cyprian, Bifhop of Carthage, has to a cer- tainty quoted the latter part of it. Inftead of " the Word," fpoken of by St. John in the beginning, it is true he has written " the Son ;" and hence it is made a queftion whether his aflertion be more than a com- ment of his own upon other pafTages which he has quoted from the fcripture. But how are the word§ " it is written" to be difpofed of? They introduce the teftimony of St. John, that '^ thefe three are one" and evince that Cyprian does not utter this fentence from himfelf, but from the apoftle. The pafTage occurs in his Tra£t on the Unity of the Church, and is to this efFe£t : " The Lord faith, " / and my Father are one ;'* and again, concerning the Father, the Son, and the Holy Ghoft, it is written, " thefe three are one *." Where * Dicit Dontjinus : Ego & Pater unum fumus. Et iterum de Patre, & Filio & Spiritu Sandlo fcriptum eft : Et hi tres unum funt. Cyprjani de Unitate Ecclefias Liber, p, J09, £dit, Oxon. per Joannem Ceftriejifem. i6?3, folio. It [ 205 ] Where is it fo written excepting by St. John ? If any where elfe, antecedent to Cyprian's day, another un- known Chriliian is fubtradled from Mr. Lindfey's early Unitarians. Cyprian himfelf is within this gen- tleman's cor^prehenfive afTertion, and fliall prefently appear rnore particularly to exculpate himfelf from the charge. But a farther vindication of this paffage has been- rendered unnecefTary. The teftimonies by which it is fuftained have been coUedted, and fo ftated to the world by the Reverend Mr. Jofeph Fifher of Drax, in Yorkfhire, that I believe few who have perufed his valuable work remain in doubt concerning it. To have engaged in the caufe of truth has been happily productive of the moft agreeable confequences to me. Her enemies have done me the honour to confider me as her friend, and I have been highly favoured with Job's blefling. Mine adverfary has indeed written a book, and fuch a book but calumny alone has not been my portion, the friends of truth have alfo done me the fame honour, and I have been incidentally de- fended by an able combatant in her caufe. j It Is not the teftimony which is borne by thefe three in heaven which comes within the contemplation of Cyprian, their unity alone is his fub- jeftj but to this he could not pay exclufive attention, had he quoted the beginning of the verfe verbatim, for herein their atteftation is predicated of them. The Father, the Son or Word, and the Holy Ghoft, are the fubje£t of both propofitions : Meaning therefore only to authenticate the latter, in this alone the father has adhered to the language of the apo- fllej but in this there is found a nominative cafe to the verb, which there- fore precludes the neceflity of extrafling accurately from the former in or- der to find one. But as this nominative afe is comoofed of two relative pronouns, their antecedents muft therefore be fet before the reader. With- out bringing to view what was more than his fubjetl, he could not have quoted the commencement of the verfe. Chufing, therefore, with great judgement, to keep the reader's eye on the one objed which he defues to fet before it, he ftates, in language that continued his own argument, the fubjed of the afiertion, and tells us that, of the Fatberj &c. it is written, thefe three are one, [ 206 ] Let the decifion of this queftlon be what it may, it is beyond a doubt that TertuUian has teftified his own belief in the three perfons whom he has enumerated. That he believed alfo the one Godhead of this Trinity I now proceed to (liew. In a Tra6l written againft the Gentiles, he fays, *'We have learned that Chriji proceeded forth from God, and was begotten by procedure, and therefore tiiat he is called the Son of God, and God, from the unity of fubftance f ." Here the confubftantiality of the Son with the Father is aflerted as exprefsly as in the Nicene creed, and our author exemplifies their iden- tity of fubftance by the light of the fun, which fub- ftfts in every ray that it fheds forth : for they are ex- tenfiofis of his fubftance ftretched out, but not fepa- rated from him : io he fays, " What goeth forth from God is God, and the Son of God, and both are one :^,'- (I do Rothefitate here to add) God. The word one is mafculine, and the context requires this for the fub- ^antive, by which its gender is determined. Taking up his own idea again, the father proceeds to call our Lord " a ray of God, which, darting down upon a certain virgin, and being in her v/omb faftiioned into flefli, was born a Man mixt with God *." And thefe two natures, divine and human, he defires us to keep diftincSt, "becaufe it is manifeft that the divine nature ^s * Ifte igitur Dei radius, delapfus in virginem quandam & in utero ejus caro figurata nafcitur Homo Deo miftus. Apologeticus adverfus Gentes. cap. xxi. f Hunc ex Deo prclatum didiclmus, & prolatione generatum & idcirca Filium Dei, & Deum didum ex unitate fubflantiie. Apologeticus adver- fus Gentes, cap. xxi. :|: Sol erit in radio quia foils eft radius, nee feparatur fubftantia fed ex- tcnditur j quod dc Deo profeilum eft Deus eft, & Dei Filius Sc unus am- bo. It id cm. [ 207 ] iS immortal, when it is alfo evident that it is the human which is mortal, and which is to be underftood when the apcjUe declares him to have been dead ; that is, in- afmuch as he was flefh and Man, and the Son of man/ and not as he was Spirit, and the Word, and the Son of God f ." " For not in his divine, but in his human lubftance do we pronounce him to have been dead :|:.'* " And when you hear him exclaim in his fufFerings, My God, my God, why haft thou forfaken me, this is the voice of the flefh and human foul, that is, of the Man; not of the Word, nor of the Spirit j that is, not of God §." " For the flefh is not God, but he who was born in the flefh is God. A double nature then we fee, not confufed, but united in one perfon, viz. God and the Man Jefus. But I fpeak of the Chrift, and thus preferve the diftin6l funtS^ions of both fubflances. In him the Spirit performed his own operations ; that is, wrought works and figns ; and thejlefh alfo in him fuflained its natural fufierinss |i.'* This early writer, fpeaking of the two firft perfons of the Trinity, declares that *' they are not two Gods, but -|- Qu_anquam cum duae fubftantlje cenfeantur in Chrifto Jefu divina &; humana, conftet autem immortalem effe divinam, cum mortalem quS; humana fit, apparet, quatenus eum mortuum dicat j id eft qya carn°m & Hominem & Filium hominis, non qua Spiritum «& Sermonem & Dei Fiii- um. Adverlus Praxean lib. cap. xxix. \ Non enim ex divina fed ex humana fubftantia mortuum dicimui.* Ejufd. lib. cap. xxx. § Sed hsec vox carnis & animae, id eft Hominis 5 non Sermonis nee Spi- ritus, id eft non Dei. Ibidem, Ij Caro autem non Deus eft j fed ille, qui in ea natus eft, Deus. Videmus duplicem ftatum non confufum fed conjundlum Deum & Hominem Jefum j de Chrifto autem difero. Et adeo falva eft utriufque proprietas fubftantiie, ut, & Spiritus res fuas egerit in illo j i. e. virtutes & of era & iiena • Et caro paffiones fuas funfta eft. Ejufd. lib, cap. xxvii. [ 208 ] but that as Father and Son they are two, not by fepa-» ration or dlvifion of fubflance, but by difpofition. The Son we pronounce to be undivided and unfeparated from the Father *." But he takes a larger fcope, and pronounces the very fatrie thing concerning the infepa- rability of the three perfons from each other : " For I do teftify," fays he, " that the Father, Son, and Holy Ghoft are undivided one from another f." And far be it from us, he replies to Praxeas, that there ftiould be any ground for your objecS^ion of two Gods or two Lords. " Two, indeed, as Father and Son, we de- fine them to be, and, with the addition of the Holy Ghoft, three. Two Gods, however, or two Lordsj We never have named them with our mouths : not as if the Father were not God, and the Son God, and the Holy Ghoft God, and each of them God J." For '' I every where hold one fubftance in three cohering together §." Having cited feveral texts of fcripture, he defires his adverfary particularly to advert to the iioth Pfalm^ (v/hich our Lord alfo has applied to himfelf, and fo' afcer- * Dii non duo, fed qua Pater & Filius duo, non ex feparatione fub- ftantise, fed ex difpofitione, quum individuum Sc infeparatum Filiam s Patre pronunciamus. Adverfus Praxean, cap. xix. •f Infeparatos ab alterutrc Patrem & Filium & Splritum rcftor. Ejufda lib. cap. ix. J *' Provocabo te" (intuit Praxeas) " ut hodie quoqiie ex aii£lcrkate ift^arum fcripturarum conftanter duos Decs & duos Dominos praedices." (ciii Tertullianusj Abfit. Nos enim qui & terfpora 8c caufas fcripturarum j>er Dei gratiam infpicimus, maxime paraclcti non hominum difcipulf, duos quidcm definimus Patrem & Filiam, & jam tres cum Spiritu San£!o ——Duos tamen Dcos & duos Dominos nunquam ex ore proferimus, non quafi non & Pater Deus, & Filius Deus, & Spiricus Sandus Deus, & Deus unufquifqiie. Ejufd. lib. cap. xiii. § Cetcrijm ubique tsneo unsm fubftar.tiam ifl tribos cohoerentlbus* Fjufd. lib, cap. xii. [ 209 ] afcertained the propriety of Tertullian's application). For here he fays, " The Holy Ghoft fpeaks from the third perfon concerning the Father and the Son, The Lord faid unto my Lord, Sec. and thefe few, out of many pafTages," he proceeds, "may fufEce ; fo manifeftly, even in thefe few, is the diftincSiiion of the Trinity re- vealed. For it is here the Holy Ghoft who fpeaks, the Father to whom the Holy Ghoft fpeaks, and the Son of whom he fpeaks ; and in like manner other things which are fpoken now to the Father of the Son, now to the Son of the Father, now to the Holy Ghoft, make an orderly difpofition of each of the perfons. If yet the number of the Trinity offend you, as not con- ceded in fimple Unity, I demand how a Being, fimply one and fmgular, fpeaks plurally. Let us make man after ouk image, when he fhould have faid, / will make man after ?ny image, as being fimply one and fmgular ? But again, in the following inftances. Be- hold Adam has become as one us, he deceives or fports when, being fingle, folitary, and lingular, he fpeaks thus plurally. Now, whether did he fpeak to angels, as the Jews interpret, becaufe they do not acknowledge the Son, or did he fpeak plurally to himfelf, becaufe he was Father, Son, and Holy Ghoft? Yea, for this reafon he has delivered himfelf in the plural number, (let us, OUR, and to us) becaufe that the Son was adherent to him, the fecond perfon, his Word j and the third perfon alfo, the Holy Ghoft in the Word, with whom he made man, and to whom he made man like ; with the Son, who was, in a day then future, ta put on man, and with the Holy Ghoft, who was there- after to fanftify man, he fpoke from the Unity of Trinity, as with affiftants and cooperators *." The D d father ♦ Animadverte etiam Spirltum Sanflum loquentem ex tertia perfona de Patre & Fiiio, Dixit Dminui Domm m^s^hxc pauca de inulns«-his ita- [ 2IO ] father proceeds to bring more inftances of the like na"- ture as thofe produced, and at length argues that, asf there is a God who has faid, Let there be light, &c. and a God who made two great lights, you have evi- dently two, one fpeaking and the other making. "But how you ought to accept the terms one and another by the name of perfon, not of fubftanctf, to diftindlion, not to divifion, I have already profefTed f j" for, as I ftated que paucis tarn manifefte diftindio Trinitatis exponitur. Eft enim ipfe qui pronunciat Spiritus, & Pater ad quern pronuntiat, & Filius de quo pronuntiat. Sic & caelera qua2 nunc ad Patrem de Filio, vel ad Filium, nunc ad Filium de Patre, vel ad Patrem, nunc ad Spiritum pronuntian- ttir, unamquamque perfonam in fua proprietate conlUtuunt. Si te adhuc numerus fcandallzat Trinitatis quafi non connexas In Uni- tate fimplici, interrogo quomodo unicus & fingularls pluraliter loquitur, ** Fadaffuis bominerti ad imaginem & fimilitudinem vofiram,'''' com debue- rit dixifife, " Fac'tam homincm ad imaginem & fimilitudinem tneam" ut- pote unicus & fmgularis ? fed & in fequentibus j " Ecce Adam faftus eft tanquam unus ex nebis,''^ fallit aut ludit ut, cum unus, & folus, & fingu- Jaris eflet, numerose loqueretur. Aut nunquid angelis loquebatur ut Ju- drei interprefantur, quia nee ipfi Frlium agnofcunt, an quia ipfe erat Pa- ter, Filius, Spiritus, ideo pluralem fe prseftans, pluraliter fibi loqueba- tur? Immo, quia jam adhasrebat illi Filius fecunda perfona, Sermoipfiusj tc tertia, Spiritus in Sermone, ideo pluraliter pronuntiavit, fadamus^ & noftramt Sc nobis. Cum quibus enim faciebat hominem, Sc quibus facie- bat fimilem, Filio quidem qui erat induiturus hominem, Spiritu vero qui erat fanflificaturus hominem, quafi cum miniftris & arbitris, ex Unitate Trinitatis loquebatur. Tertull. adv. Praxean, cap. xi, and xii. kenasus tells us the very fame thing : *' Man," he fays, '' was formed lathe likenefs of God, and moulded by his hands; that is, by the Son and Holy Ghoft, to whom alfo he faid, Let us make man. Sec. Homo — per manus ejus plafmatus eft, hoc eft, per Filium & Spiritum, quibus & dix- it, Faciamus, Sec. — And again, he declares of the Son that he is the fame v.'ho, in the beginning, formed Adam ; with whom the Father fpoke, faying. Let us make man after our image ; and who, in the laft times, ma- nifefted himfelf to men." Plafmavit Adam, idem cum quo & Ibquebatur Pater, Faci3^Tlus, &c, in novifiimls temporibus fe ipfum manifeftans ho- minibus. Prefat, ad lib. iv. & lib. iv. cap. xxxvii. Irenaei. + Habcs duos, alium dicentem ut fiat, alium facientem. Alium au- tem quomodo accipere debeas, jam profeflus fum, perfonie non fubftantias- nomine, ad diftinftioiiem, non ad divifionem. Ibidem, cap. xii. { 211 ] ftzited before, " I every where hold but one fubft'. The terms of "U'hich this is compounded X need not fet before the Greek reader, and Ihe meer Englifti one can receive no benefit from having them ftated. Suffice it then to fay, that it is impoJTible to turn this word into literal inglifh, otherwife than as our verfion ha^ dohe it. Irijieadaf, Readj fiefore Abraham was, I afn, Before Abraham was, I am ;?>£;/i>^f John vi'i. 58. is, tke Chriji, Cod's anointed prophet . Suppofing. in the firft place, that Mr. Linofey were right in his tranf- iation, and that he ought to have been aaded ; upon what authority does he fupply this copious antecedent for his fupplemental relative? This ia too much to admit of. Firft making new fcripture, and then inferences from it, which could not follow, even had the word he teen genuine. But the fa£t is, that there is ho fuch pronoun in the Greek. And had fuch a relative been written, it muft have referred to Abraham, which would have made our Lord fpeak abfolute nonfenfe. Why then muft ic be underftood ? The fame nonfenfe refults. From this our verfion ftands Exempted j from this our bleffed Saviour ftands exempted ; but Mr. Lind- fey is juftly chargeable with it. See Scriptural Confutation, p. 66, Injiead E e [ 2l8 ] Mine, however, it fhouU have efcaped-, at leaft it Ihould have efcaped my criticifm, and been pafled by in Infiead o/*, Ready But, unto the Son, he faith. Thy But, concerning the Son, he faith, throne^ 0 God, is for ever and ever, God is thy throne for ever and ever. Hebrews i, 8. The firft change made here by Mr. Lindfey is of the word unto, for •which he would fubftitute concerning. This, th®ugh in fome meafure in- troduiflory of the fubfequent alteration, is not of fo high importance. Tlpoq TOP viov is the Greek, which is literally turned in our verfion j and the meer confideration that an addrefs to a fecond perfon (for even JMfr. Lindfey acknowledges the authenticity of thy and thou J follows im- mediately, might obtain fome allowance for the preference given to the moft obvious meaning. ** To 'which of the angels faid he," &c. appears In the 13th verfe. Yl^o^ rivcc is the Greek: and this, though of the fame conftruftion, remains uridifputed. The margin of our Bible alfo turns Trpoq T«? uyleXeg unto the angels, verfe 7, and fo takes away the . authority of that text from Mr. Lindfey. Indeed he could have derived but little from it, for it is followed by an affertion concerning third, not fecond perfons. But the more material change introduced by Mr. Lind- fey occurs in the latter part of tTie verfe, whe;'"e, inftead of fufFering an addrefs to our Lord by the appellation of God, he makes God the fubje£l: nominative of the whole aiftrtion, and declares him to be a throne. That God and the Lamb pofTefs one throne, we are told in the Revelation xxii. 3, 4 j (fee Script. Confut. p. 171.) and that Chrift fits at the right hand of God, is an aflertion made in almoft every page of the New Teftament. But, in fupport of his conftrudtion, Mr. Lindfey refers to 2 Samuel vii,- 13, 16, I Chronicles xvii. 12, 14, Pfaim Ixxix. 4. I defire no ftronger authority for cur received conftru£lion than thefe very paflages afford, and earneftly requeft that they may be turned to, I fhould quote them, bOt that they are in all hands, and that the fear of prolixity reftrains me. To fay that God is a throne, is a bold figure, and, unlefs authorized, cannot be admitted. " But it is authorized," fays the Unitarian, '* and o- 0EO5 in this very paffage is the nominative cafe." I grant that, had I a preceding nominative cafe to exprefs, thefe are the terms I muft ne- ceflarily ufe ; but if this is the vocative cafe alfo, and the ufual vocative of the Pfalmift in the Septuagint verfion, which is here quoted by St. Paul, I apprehend it will be fome argument that, in the prefent inftance, it is alfo written in the vocative cafe. But the Grammarian tells us that the article prefixed to one, and omitted before another nominative cafe, when the two are united by a fubftantive verb, determines the fubjeft and predicate in the propofition ; for that before which it is orriitted is predi- cated of the other : fo now let us admit 0 0£o$ the fubjeft nominative, and [219 ] in merited contempt, were it not neceflary to fet before piy reiader this gentleman's newly adopted ftile of in- terpretation. and 0 ^pov<^ Is not a regular predicate. The very verfe of which this paflage makes a part, affords an example to this rule, The fceptre of thy Icingdom is a fceptre of righteoufnefs. The word §ated^ has the article prefixed to it where it is the fubjeft, but it is omitted before the very fame word when it comes after the verb, and is made the predicate in the - propofition. Eternity or eternal exiftence is the predicate in the paflage before us, and is hereby afcribed to the throne of God, which is evidently a fubjedl term. But there appears in the fentence, we are told, another term, carrying fimilar marks of being the fubje£l. One of them muft be dif- mifled from this ftation. With o Spo^f^ nothing can be done if o 0aoj be retained ; but U o ^pov©- be made the fubjeft, it is eafy to difpofe of o ©£oj, provided only I can fhew it to be the ufual vocative icafe made ufe of by the Pfalmift. **Save me, O God," is the prayer with which David commences the 69th Pfalm, and he proceeds to fay, <' O God, thou knoweft my fpoliflinefs," verfe 5, but " let not thofe that feek thee be confounded for my fake, O Gob of Ifrael." The Greek is here: 'Lucov fjis, 'O GEO^r. O 0EO 2, cry lyvuq rv)v u^^ocrvvviv /a3. Mvi lv}poi^siv)a \\li l\, ^rjlSylEs ere, 'O ©EO^E t5 'icrpa^A. See alfo Pfalm Ixvii. 3, 5, and Ixviii. 7, 9, 28, &c. &c. &c. But what am I about ? proving that 0 0£o? is the vocative cafe ? There is no truth fo fimple but thefe men '^ith whom I have to deaj, relying upon the lazy acquiefcence of their readers, will bring it into ^ueftion, nay, flatly deny it : But I will hunt their little fallacies thro* every winding fophifm ; I will drag them to light, though they lurk in the darknefs of falfehood. It has already been advanced by my learned Remarker that mn is the Latin for and. I doubt not I fliall foon be put X/Q the proof, that'Z)fwi is in Latin a vocative cafe. See p. 169 above. But has the Son a throne ? and is the throne of the Son eternal ? is it for ever and-^ever ? Who then is that fubordinate, finite, determinable Being which Mr. Lindfey aflferts the Son to be ? I have here his own conceflion that It? Totr onmc& tS ona}v<^ fignifies eternal duration, even for ever and ever.- It accordingly fubverts his interpretation of Ifaiah ix. 6. ^atth, «iV» 3, and xxviii, ^^o, Let Mr. Lindfey therefore now ftand, not -.«»*' only E e 2 [ 220 ] tcrpretation, aflumed fince his boafted connexion witi> Mr. Jebb j by whom, he declares, the greateft part of the o'nly againft himfelf, but agalnfl: his own fraternity. He acknowledges here v/hat he denies elfewhere, and heretn he contradi£ls the reft of his tribe. I will leave them to reconcile their own differences. It is enough for me to mark. them. Ready "■^ ^^ "^^ Who fhall declare his generation* Who fliall declare his generation ? C^^^^ "> ^^^ "^^^^^^ generation of men for he was cut off, &c. Ifa. liii. 3. amongft ivhom be li-ucd) for he was cut off, &c. Indeed but it is not, and the affertion is moft reprehenfible. St. Paul has underftood the prophet in the ordinary fenfe of the words, and ex- prefsly determined his meaning in Heb. vii, 3, wherein the generation of our Lord is compared to that of Melchizedek, which no man could declare. See alfo the manner in which Irenseus accepted this paffage, p. 103 above. Jnjiead of. Read, Thy holy CJbi/d J eCus, AAs iv. 30. Thy holy Servant Jefus. In Hofea xi. i, the word which we here tranflate Child ftands in two antient Greek verfions preferved by Origen It is alfo the original fignifi- cation of the term Trat?. Why then feek for a fenfe in which it is lefs frequently ufed ? The Sett of God is the ufual appellation of our Lord 5 Cbild is only of the fame amount, and, at the time of tranflating the Bi- ble, was more frequently ufed in that fenfe than it is at prefent. Inpad c/, Read, And becaufe I tell you the truth. And although 1 tell you the truth, ye believe me not, John viii. 45. ye believe me not. —Concerning Judas, which was — Concerning Judas, which was guide to them that took Jefu? 5 for guide to them that took Jefus, } a/, he was numbered with us, and had though he was numbered with us, obtained part of this m niftry, A.£ls and had obtained part of this mini- i.' 16, 17 ftry. The word which our tranflation has rendered becaufe znd for in the two quoted texts, is OTt, and this Mr. Lindfey afferts, but does not prove, fometimes fmgifies although; perhaps it does, but I do not remember an inftance and I am fure Mr. Lindfey has not brought one to view. The firft of the above verfes makes part of a reproof, in which our Saviour tells the Jews that they are of their father the devil, *' who abode not in the truth, becaufe there is no truth in him." ** Why do ye not underftand my fpeech? even becaufe ye cannot hear my word." Now I defire to know [ 221 ] the fheets of h!s laft publication have been rcvifed. The public prints have lately been filled with accounts of a chemical procefs, by which a child has been formed in France. From the laboratory of Mr. Jpbb, England can exhibit to the vs^orld as great a wonder. Therein I have little doubt it is, that this miraculous transformation has been effected " after a numerous ^rain of experiments." How much does Britain oy/e |to this emulous aflertor of her glory j The Holy Ghoft is declared by Tertullian to be *' The third divine Being or Perfon in the God- head; the third Name of Majefty; the Proclaimer of the Moparchy of one God ; but alfo, if any will receive the words of his new prophecy, the Revealer of that difpenfation (whereby the Trinity is derived from this Unity). He is alfo termed " the Guide to (or Bringer down of) all truth which is in the Father, ^nd in the Son, and in the Holy Qhoft, according to the know what is the neceflary fenfe of the pafTage before us ? Was the truth which our Lord revealed a motive for their belief, who were incapable of hearing his word, who were the children of him, in whom *^ there is np truth ?" But let us fubftitute although throughout for becauje, and Mr, X-indfey's cnticifm will require no other anfwer. Ori is the Qreek for it in every inftance. That the devil abode not in the truth, although there was no truth in him ; and that the Jews did not u|iderftand our J^ord, although they could not hear his word, are fads and reafons which, Mr, Lindfey may affert and aflign, & credat Judaeus. The fecond inftance in which Mr. Lindfey makes this arbitrary alteration commences with an aflertion, that " the Holy Chojij by the mouth of Da~ >uid, fpoke before concerning Judas," &c. (as ftated) ; but this rircum- ftance is withdrawn from f;ght : had it appeared, the abfurdity glares too ftrongly to be paffed by. The prophecy of David, referred to (Pfalm xli. 9.) could only have been fiilfilled by one numbered with the difciples, and who had eaten bread together with our Lord, whom he betrayed. The examples from the Old Teftament come under the fame predica- ment, but they do not belong here to my vindication, as the Gr^ck in which oTi appears is itfejf only a tranflation. [ 222 ] the Chriftlan covenant*." "The Son," he fays, ^' I deduce from no other fource than ihe fubftance of the Father; the Holy Ghoft from no other fource than the Father by the Son f ;" giving to the Holy Ghoft the third rank, for "he is the ^ihird from the Father and the Son |." And " of thefe three cohe- rent perfons," he declares, " that, as our Lord h^s faid, I and the Father are one, even fo thefe three are one§." For " the Word was always in the Fa- ther, as he faith, I am in the Father. The Word was with God, and was never feparated from the Fa- ther, nor another (God) from the Father, becaufe I and the Father are one. This aflertion is the guardian of the Unity, in which we declare the Son to be ex- tended- or put forth by, but not feparated from the Father. For, as the Holy Ghoft teacheth, God ex- tended or put forth his Word as a root puts forth the item, as, a fountain the river, as the fun a ray; for thefe feveral fpecies aj-e the extenfions of the fubftances fpom which they proceed; nor fhould I fcruple to call any of them a fon, for every commencement is a parent^ and. every, thing that has its origin therein is a progeny ; "bytmuch more the Word of God, whohas, even with- out a figure, received the name of the Son* But as the ftem is not fundered from the root, nor the river from the fountain^ jior the ray from the fun, ever^ fo the Word ■-;3f-!Bq9< -on .. .oijibloi^ -. * Spirltum Sftn£lum, tertlum Numen Dlvinitatls, & tiertlum ^Nomen Majeftatisj unius Prsedicatorem Monarchiar, fed & osconomias interpre- tatoreai, fi quis fermonis novae prophetiae ejus admiferit ; & Deduftoren* omnis ver;itatis qu^e eft in Patre, •& iFilio, & Spiritu Sanfto fecundum Chriftianum Cacramentum. Adverfus Praxean,'eap. xxx^ f Fillum non aliunde deduce, fed de fubftantia Patrls ;— -Spiritum no^ aliunde puto quam a Patre per Filium- Ejufd. lib. cap. iv, J Tertius^nlm eft Spiritus a Deo & Filio, Fjufd, lib. cap. viU, ^ Vide fupra, p, 169, [ 223 ] is not divided from God. And therefore, according to the manner of this example, 1 profefs that I call God and his Word, the Father and his Son, two^ For as the root and ftem are two things, but conjoin- ed ; as the fountain and river are fpeciiically two things, but not divided j and as the fun and ray are to appearance two things, but cohering together; it 15 neceflary that whatfoever proceeds Ihall be fecond to that from which it proceeds, but not that it fhall be therefore feparate^ But where there is a fecond, there there are two ; and where a third is, there there are three ; but the Holy Ghoft is a third from God and the Son, as the fruit from the ftem is a third from the root, a branch from the river a third from the foun- tain, and a gleam from the ray a third from the fun. There is yet no alienation of the effluence made from the radical fource. So the Trinity, running down from the Father by well -com palled and conneded de- grees, in no wife oppofes or militates agalnft the monar- chy of God, while at the fame time it fupports the ftate of the difpenfation, by which, out of the Unity, this Trinity is derived *.'* For fo I am always war- ranted * Sermo & In Patre feniper, ficut dicit. Ego in Patre, Johan. xiv. lo. Et apud Deum femper, ficut fcriptum eft, Et Sermo erat apud Deiwif Johan. i. i. Et nunquam feparatus a Parre, aut alius a Patre j quia. Ego & Pater unum fumus, John x. 30. Haec erit probola veritatis, cuftos Unitatis, qua prolatum, dicimus FiUum a Patre, fed non feparatum. Protulit enim Deus Sermonem, quemadmodum etiam paracletus docet, ficut radix fruticem, & fons fluvium, & fol radium. Nam & iftae fpecies probolae funt earum fubftantiarum ex quibus prodeunt. Nee dubitaveritn filium ditere & radicis, fruticem j & fontis, fluvium; & folis, radium; quia omnis origo Parens eft; & omne, quod ex origine profertur, proge- nies eft: multo magis Sermo Dei, qui etiam proprie nomen FiUi accepir. Nee frutex tamen a radice, nee fluvius a fonte, nee radix a fole dlfcerm- tiir, ficut nee a Deo Sermo. Igitur fecundum horum exemplorum for- nlaiA, profiteor me duos dicere, Deum & Sermonem ejus, Patrem & Fili- um ipfms. Nam & radix & frutex du^ res funt, fed conjunfta. Et fons & flumen dus n^ecies funt, fed indivifa, Et fol & radius dux form* funt;, [ 224 ] rahted to translate the word ofxojs^ia, as the author iii whom it now occurs has himfelf given his own defini- tion of it f. It is a common (uhjeS: of declamatory complaint among Unitariaiis, that the Jews and even the Gen- tiles are excluded from conformity with the Chriftiari church, on account of the do£trine of the Trinity. The truths of Chriftianity, it was foretold, fhould be to the Jew a flumbling-block, and to the Greek fool- iihnefs. Had all, therefore,' immediately conformed upon funt, fed cohaerentes. Omne quod prodit ex aliquo, fecundum fit ejus, receffe eft, de quo prodit; non ideo tamen eft feparatum. Sucundus autem ubi eft duo funt. Et tertius ubi eft, tres funt. Tertius auten* eft Spiritus a Deo & Fitio, ficut tertius a radice frudlus ex frutice. Et tertius a fonte rivus ex flumine. Et tertius a fole apex ex radio. Nihil tamen a matrice alienatur, a qua proprietates ducit. Ita Trinitas, per cbiifertos & connexos gradus a Patre decurrens, & monafchiae nihil ob- ftrepit & oiKovoyAcc^ ftatum protegit. Tertullian. adverf. Praxean, lib, cap. viii. I have felefted. this paiTage, not for the fake of our author's illuftra- tion, as rendering the fubjedl in the leaft degree more conceivable by our •faculties, but becaufe he has fo very explicitly declared his belief in the confubftantiality of the three perfons, and alfo attefted that *' the Holy Ghoft, proceeding from the Father and the Son," was a tenet in the beginning of the third century. The \'vord probola in the firft inftance I have not tranflated ; I chofe rather to fink the abfurdities of his adver- iiry from \vhom he takes up the phrafe. It means fomething of the fame nature as the word eniiffio of the Gnoftics, with which Irenasus has already been produced in conteft. Such language frequently encumbers the ftyle of the fathers, and renders them extremely difficult to turn into Englifh. Add to this, that Tertullian was an African, and not equally .fkilled in the elegancies of the Latin tongue as his countryman Terence had been. There is neverthelefs an air of ftern dignity in what he writes, that engages the attention, and makes it for the moft part not difagreeable to labour for his meaning. An infinite deal of good fenfe, joined to as much fanguine fincerity, feem to form the character of the 3nan. To the latter we muft afcribe his ftrange revolt and adherence tff 4 fan£lified plaufible impoftor, •♦- Vide fupra, p, 135 and p. ?,i?.. [ 225 ] upon the promulgation of the gofpel, univerfal aflent would have argued to the reverfe of what it is ufually thought to fupport, and been an irrefragable evidence of falfehood. But if this doctrine were the ground of Jewifh oppofition, what withheld the concurrence of the Jew during the firft three centuries, when " all the fathers and other Chriftian people were generally Uni- tarians ?" Did the Jew alone find a Trinity among the Chriftians, of which they were themfelves ignorant? Unqueftionably they did, if Mr. Lindfey's pofition be true, and that by the Trinity alone the Jew is exclu- ded. But that the Chriftians were alfo in the fecret, Tertulllan lets us know, and informs us that Mr. Lind- fey is right in declaring the Trinity the grand point of difference between the followers of the lav/ and of the gofpel ; for he tells us that " it is an article of the Jewifh faith, fo to believe in one God as not to reckon the Son to him, and after the Son the Holy Ghoft ; and what difference," he demands, " does there fubfift be- tween us excepting this ? What is the ofr.ce of the gofpel ? what the fubftance of the New Teftament, which eflablilheth the law and the prophets until John ; if not, that from thence thefe three, the Father, the Son, and the Holy Ghoft, are to be believed to be one God :|: ?" But uniformity is fo much the objedt of Mr. Lind- fey's heart, that he cares not much in what dodrines men unite, provided only the Trinity and Godhead ot F f our I Judaicje fidei iila res, lie unum Deum credere ut Filium adnumeraie . ei nolis, (Praxean alloquitur), et poft Filium, Spiritum. Quid enim eric inter nos & illos, iiifi differentia ifta ? Quod opus evangelii, quae eft fub- ftantia Novi Teftamenti, ftatuens legem Sc prophetas ufque ad Johanncm,' fi non exinde Pater & Filius & Sp'ritus trcs crcditi unum Deum fiftun: ? Tcrtull. 2dv, Praxean, cap. xxsi. [ 226 ] our Saviour be excluded. He does not find the Jew of opinion that the New Teftament is in ail points the fame as the Old ; and fo, rather than perfuade the Jew that there is a fuperiority in the fubfequent revelation, by which the law was fet afide, he thinks it better to compound matters, and fruftrate the providence of •Qody '** who took away the firft that he might ^eftabUfll the feeond." And infiead of inviting the Jew to em- brace the unpolluted truth, would taint and corrupt her, or trick out a fubftitute, who with eafy compliance {hall confuk his tafte ; and rather than not poffefs, bribe him by a conformity with whatever he requires-: but the Jew requires that the gofpel fhall be the fame as the law; and be it fo, fays Mr. Lindfey, rather than that the Jev; and I fhould differ. Since he re^ fufes to be a Chriftian, why, I will go over to him and become a Jew myfelf.-^In effect he has done fo. But why this rage for uniformity? Is* it cbnfiftent with his defertion of every Chriftian fociety yet form-- ed ? He abandons a church that fubfifts, for no other reafon than that it contains within it that common bortd of union, without v/hich no fociety can fubfift ; a go- vernment bylaws agreed upon by its own members, or rather bye-laws made under and with due referent to the 8;reat incorporating charter, the gofpel : and ha- ving gone out from her, conne£ls himfelf with all thofe vv^ho have heretofore profefFed enmity againft her. He lays ftrait fiege, and fummons the fortrefs, commanding u3 to pull down every barrier that now entrenches us to their exclufion, and to unite ourfelves with thofe who are without. How can that be ? with whom are we to unite ? Men who difclaim all fociety. For fuch, I will maintain, r.re they who would take away all au- thority of legiflature from a fociety. Without it no fociety can fubfifl. But our Lord has commanded us -to aflbciatc ; in other terms, he has appointed, a :church. Is [ 227 ] I^ the church then of fo very diiFerent a nature from eirkrfdhtr afibciatlon of mankind, that, in this alone, €foiicurrenc€ and coinpliance will fpontaneoufly arife ? Do men univerfally agree in their interpretation of the fcriptures, that all fhall alTociate under the gofpel only? or do all who call themfelves Chriftians promulgate the gofpel to all ? Experience fliews the neceffity of laws, even for the purpofe of making the great law known. And were we to paufe here, becaufe that all who read deduced the fame articles of belief from the gofpel, yet even to this it is neceli'ary that we a<5l as a fociety, and hold up the fcripture as the common point of concurrence to ail who will aflociate, — But however defirfeble tmiverfal agreement may be. Is the fcripture interpreted alike by all ? If not, the acceptance of the gofpel alone is too vague, of too ex - Jtenfive ccmprehenfion to admit of this as the only poitH)^ of aflbciation. Experience, has inftrudled here again, and fhewed us that fome mode of interpretation muft be agreed upon in order to form a fociety; for with the Proteftant of the church of England it is not pofhble to iinite the Papift : they muft for ever differ. Is the Chriftian church therefore diffolved ? No; nor is it pofTible that^ if all agreed in do(Strine, all could form onexhurch. To form a church is neverthelefs the duty of all who look up to Chrift as their head ; but when Ghrift, commanded us to form a church, he did not prohibit the only means by which that church could,, in the ordinary courfe of nature, fubfift. He commanded us to affociate, but did not forbid the means of maintaining our aflbciation. Unlefs there be then withirv ourfelves an executive power to put his laws into execution, a legiflature fubordinate to his great ftatute, which is our charter, we muft neceflarily fall afunder ; that is, we muft, from a defe6l incident F f 2 to [ 228 ] to our obedience, fall into a diredl diCobedience of the Gommandment which we make an effort to obey. Has Chrift himfelf fowed this feed of fin ? I cannot believe it, and therefore conclude that, when our Lord has teftified his will that we fhould become a fociety, he has alfo implied his defire that we fhould ufe the ordi- nary means of rendering a permanent obedience to his command, and maintaining that affociated ftate which he has appointed. But far be it from me to fay that, becaufe it is our duty to aflbciate and to require conformity of all who defire to profefs themfelves members of our fociety i far be it from me, I fay, for this reafon, to require that men fhall enter into that fociety of which I am a member. To infift upon this is to violate the right of private judgement; and fo long as there is a diverfity of opinions among Chriftians, and focieties formed re- fpeftively profeffing thefe diverfe tenets, let every man be free to chufe his mates : but to aflbciate is his duty,( and that once performed, neceffity will oblige him to eftablifii rules for the prefervation of his fociety ; to fix upon certain exclufive circum.ftances that fhall de- fcribe, nay, define his fociety, and without a confor- mity to which, no man can be faid to have enrolled himfelf a member. I fpeak upon a fuppofition that I addrefs myfelf only to Chriftians, for Chriflians only are under an impreffion of this duty of forming them- felves into a church. Such as difclaim the fcriptures, difclaim the commandments contained in them. But when I renounce the right of forcing men to affociate with me, I maintain the right of fo defcribing my own fociety, that the defcription fhall exclude all who do not come within it. I may reduce to writing that defcription ; and before I admit to any emoluments al- together in my own difpofal, may require an atteitation of [ 229 ] of conformity with the fentiments therein fet down, and, upon compliance or refufal, may give or retain what it is altogether in my own power either to impart or withhold. This atteftation given, afiures me of a concurrence in fentiment with me, and induces my bounty; refufed, it only leaves the party where he had been before, and I, by withholding, exercife only my own undifputed right. I inflicSl no injury whatfo^ ever, But the fociety is defirous of promulgating its tenets for its enlargement, or, for the confirmation of its members, of having them enforced ; for, carrying thefe purpofes into execution, the utm.oft circumfpec^ tion becomes requifite in the choice of teachers. And before a man be appointed to the office of an inftruc- tor, it is abfolutely neceflary that the fociety fhall be apprized of his concurrence in fentiment with them- felves. He may otherwife deceive them, and fruftrate the end of his appointm.ent. I defire to know if A4r. Lindfey vi^ould refign his roRrum to Dr. Randolph ? Moft certainly he would not ; it would pervert th,e principles of his auditors. Would he depute a per- fon, altogether unknown, to the office of intruding in his fynagogue ? Moft certainly he would not ; h« might fow tares among Mr. Lindfey's good feed. Mr, Lindfey would know the principles of his deputy be-, ifore he appointed him, and reje£l the candidate who refufed to c^pkiii, . 'ifjfil ni ban-iiJno': .eJnstr Of what greater crime does Mr. Lindfey accufe the church of England, which is but a religious aflbcia- tion of the fame individuals, who, in a civil afTociation, form the ftate ? As a church, opinions ond dod^rines belong to them ; as a ftate, they are poiTeffed of pro- perty and power ; as a church, they ieek to promul- f gate [ 2^0 } gate and''fix'^£Keir"'aw%'1enei^^^^^ annex thofe emoluments wh'ich afe abfolutely in their dlf- pbfal to the promulgation of thofe tenets. "But th^^ fociety is too great to admit of an univerfarperfonaf knowledge of every individual who is willing to afTumc the fundiion of an inftruftor ; and therefore, for the purpofe of introducing him to the acquaintance of thbf^ who have the power of appointing him, he is rbquire'3 to give an atteftation of his principles, and to certify his concurrence with the fociety from whom he feeks art appointment, together with the emoluments annexeci to a' due difcharge of the office defired. Herein ri5 greater authority is exerted' than Mr. Lindfey hirnfelf would 'exert even in his private capacity. The means of coming at 'a knowledge o( the perfon to be entruft- ed, if is true, are different ; but the reafon is, that the iame'eoiildijot anfw^r in both cafes, liq ifinoiJUbofi ns 2Jiit>tr ^miri loi baiupoiq "■'^F^e'elSatrifliment t)f a church is the?' regarSnrt^'^^'i? tipn of certain emoluments to the clerical fun^ftron in tJii't'^^fturBh exdufively. But to exclude from thefe a|Spropriated' advantages 'is not to opprefs. The d*e-s fcription to which they are anneked is very definitive! If men will have them, let them come within the de^' fcription ; but if, for the fake of. thofe emolunientsi any nian (hall' ' fet hi^ hand to an afful-ahce that he coh'-^ ciirs, at his o\^rr peril be the deed. If, having, for iuch a fordid freight, made fhipwreck of a good con^^ fcience, he drag about a wretched exiftence, let Mtti not charge his miferies to" thofe who required to knoW ^hom they were about to truft." They only have a ri^ht to complain who have been betrayed by an tlttefi- ed falfehood.; and .as the cafe acSluallyftands, matters fhou^d be- f^everfed; The nation has been defraurines are explained by the terms decad, myriad, ogdoad, biduum, and triduum ? I will not accept of an explanation of thefe terms for iny anfwer. A reduftion to the conftituent units which are combined, and the fum of which is expreflfed by an aggregate noun, may give the meaning of that noun. No, fays my Remarker, that very noun of number is invented to explain the conftltuent units. — On this {principle alone I defire of him to anfwer my queftion. (See Remarks on Script, Conf. preface, p. 13O [ ^39 ] ed as fobii as formed, and, by all the fucceeding ^v'ri- ters, whofe works have defcended to us, applied to a dofStrine explicitly inculcated by all their predecefTors. As I have already (howed that fome pafTages frorri the fathers have been either mifreprefented or falfely tranflated by Mr. Lindfey, I fhall clofe this enquiry into the faith of Tertullian, by refcuing that venerable writer alfo from fimilar ill treatment. In the 87th page of the Sequel to his Apology, Mr. Lindfey has given the following tranlTation of the paiTage, which appears in the note : " Again and again we avow ■ that we worfhip God through Chrift. Suppofe him a man, if you pleafe. It is by him and through him that we have been brought to know and worfhip God. A^ we may reply to the Jews that they have been taught to worlhip God by or through the man Mofes *." Ill * Dicimus & palam dicimus, & -vok'is torquent'ibus lacerati £f cruent'i vo- ciferamur: Deum colimus per Chriltum. Ilium hominem putate, per eum & in eo fe cognofci vult Deus & coli. Ut atitem Jud^Is refpondeamuS k ipfi Deum per hominem Moyfen colere dldicerunt. Tertull. Apol. adv. Gent. cap. xxi.— Thus far Mr. Lindfey, but with the omiflion of thofe ■words which are printed here in Italicks, and with a change of the point- ing throughout, for I have compared him with three editions. Tertul- lian goes on thus: •* Ut Graecis occurram Orpheus Pierise, Mufsus Athenis, &c. initiationibus homines obligaverunt. Ut ad vos quoque, dominatores gentium, adfpiciam, homo fuit Pompilius iSIuma, qui Ro- inanos operonffimis fuperftitionibus oneravit. Licuerit & Chrifto com- ir.entari divinitatem rem propriam ; non qui rupices & adhuc feros homi- nes multitudine tot numinum demerendorum attonitos efficiendo ad hu- manitatem temperaret quod Numa-, fed qui jam expolitos & ipsa urbani- tate deceptos in agnitionem verltatis ocularet. Quaerite ergo fi vera eft ifta divinitas Chrifti. The original of the whole chapter, which is here abridged, would be too long to tranfcribe. The brief extrafts which I have made here, and in p. 206 above, fufficiently anfwer my purpofe, which is to fliew that Tertullian gives no countenance whatfo- ever to Mr. Lindfey's doarine, but on the contrary oppofes it with even s.n angry vehemence. 1 240 ] In the firft place, it is obvious that the tranflation is hot juft. It is not faid in the original, that " by him and through him we have been brought to know and worfhip God," (which is here afcribed to the Father, that it may fquare with what is afterwards faid of Mo- fes) but " that it is the will of God to be known and worfhipped through him and in him." In the fecond place, it is obvious that Mr. Lindfey was aware of this inaccuracy, and that, contrary to cuftom, he has con- fulted the context which he has wilfully violated ; for the little addition which he has made to the word '^'•fuppofe him a man^' is an internal proof that he rightly underftood his author. In the very chapter whence this paffage is taken, Tertullian has laid it down as a fundamental article of the Chriftian faith, that the Chrift is both God and man. {^ee the ajfertion quoted above^ p. 106.) But of this, he fays, the Jews are ignorant; for that, believing in but one appearance of Chrift, they underftand not that advent which has been already fulfilled in the hu?nility of the fajhion of a rnan^ but look only to his fecond coming, in which he fhall appear in the fuhlimity of his exerted Godhead. But yet it has followed, that while they confidered him only as a Man, they were obliged to account for his power by confidering him as a Magician ; and becaufe of the many miracles which he performed (and which the fa- ther recounts) they dragged him to death upon the crofs, from whence he arofe and afcended into heaven, of which we have much better evidence than your Pro- culufes can give of the Apotheofis of Romulus ; for Chrift himfelf, after his refurredion, appointed his witnefTes, and fent them forth to preach throughout the whole world. Pilate too, in his confcience convinced of Chriftianity, related all thofe things to Tiberius 5 and the difciples, fcattered through the world, obeyed the command of God their mafter, and chearfully fuf- fering [241 ] fering many things from the perfecuting Jews for the confidence of the truth, have at length, under the fe- rocious cruelty of Nero, fowed the Chriftian blood at Rome: here then the father, moved at the recolledion of this dreadful carnage, makes a challenge to meet both Jew and Gentile, each on his own ground. His religion he declares he will not abjure, nor by denial transfer his worfhip from its proper obje6l, " For we again and again avow it ; gaflied and reeking we fhout It in the ears of our tormentors, that we worfhip God through Chrift : admit him a man 5 it is the will of God to be known and worfliipped through him and in him ; but that we may reply to the Jews, even they learned to worfhip God by (or from) a man, Mofes. That I may meet the Greeks, Orpheus, Melampus, and others, who Vv^ere but men, initiated them in their re- ligion ; and that I may now advert to you, O ye lords of the Gentiles, Numa Pompilius, who loaded the Ro- mans with the moft burdenfome fuperftition?, was but a man alfo. Let it then be permitted to Chrift to dif- courfe of that Godhead which is his own ; to Chrifl-j who does not like Nurna hum^anize the favage by the falfe terrour of numerous abfurd deities, but opens the eyes of fuch as are already polifhed, and lays the truth l)efore thofe who have been deceived, even by their own refinements. Enquire ye therefore into the truth of Chrift's divinity." So that v^e find here the man- hood of Chrift admitted by the father, for the fmgle end of obviating fuch objections to him (as author of a religion) as were grounded upon that manhood, and to fhew that neither Jew nor Greek had a right to ob- je6i: a hum^an teacher (fuppofmg him no more) to the Chriftians, having themfelves received their refpecSlive religions from inflru<5lors who did not lay claim jto any fuperior chara^frer. H h But [ 242 ] But who has denied that Chrift was a man ? do we f 6r if we profefs his perfe6l manhood, are we therefore^ Unitarians and deniers of his Godhead ? I am fo little afraid of the charge, that I do profefs myfelf to believe that he not only was, but that he is at this hour a Man ; I believe that he was not only the facrifice and propitiation for my fms, but that, till my fuit is ob- tained, he is my facerdotal advocate ; that he is an Hip-h Prieft over the houfe of God fo lono; as there re- jnains a fmgle votary to lay his hand upon the altar, and, with reliance upon the fufficiency of his blood, to plead the merits of his Redeemer as a compenfation for his own tranfgrefTions. Our own exalted poet ha^ made the Father addrefs the Son in terms to which I am willing to fubfcribe; they are grounded on the language of the fcrlpture; St. Paul, in his epiftle to the Philip- pians, ii. 5, 6, 7, 8, has authorized the ufe of them. " becaufe in thee " Love hath abounded more than glory abounds^ " Therefore thy humiliation fhall exalt '« With thee thy manhood alfo to this throne ; *' Here fhalt thou fit incarnate, here (halt reign " Both God and Man, Son both of God and Man." Paradise Lost, b. iii. v. 314. And that he is the one, in no refpecl controverts his being the other ; and reafon does not " decide v/ith mathema- tical and intuitive certainty, that the Athanafian do61:rine is not true," Remarks, p. 76. Right reafon knows her own province ; fhe knows herfelf ; and when flie looks for a conclufion, fhe feeks for it from proper premifes. <' Rafh confidence leads to a reliance on ourfelves, but the fear of infirmity warns us to take refuge in the help of God ; it even influenced the Lord himfelf " to go a little farther, and to fall on his face and pray. Mat. xxvi. 39- [ 243 ] 39' He therefore began to be fonowful, accord i no- to his human nature, v/hlch was fubjecl: to fuch pafiionr, but not according to his divine excellence, which is far removed from every fuch pafHon. And thcfe things we fay concerning Jefus that you fhould not, like fome herefies, think him to have been (only) a man, but that God had alTumed the perfe6^ nature of the human body, in which he could have a fellow-feeling of our infirmities, inafmuch as he was himfelf encompaffed by the infirmities natural to the human body *." The early fathers, when they fpokc of Chrift's hu- man nature, ufually brought to recolledion his God- head, as they fay themfelyes, through fear of miflead- ing ♦ *' Incauta confidentia ad jaflantiam ducit, timor autem infirmitatis ad aux"lium Dei confugere adhortatur, ficut & Dominum ipfum paululum progredi, & cadere in faciem, & orare. Ergo caepit quidem triftari fecun- dum humanam naturam quae talibus pafTionibus fubdita eft, non autem fccundum divinam virtutem quae ab hujufmodi pafTione longe remota eft. Et haec ditimus de Jefu, ut non arbitreris, ficut qujedam haerefes, homi- nem cum fuiire, fed De\)m veram humani corporis fufcepiffe naturam, qui poterat compati infirmitatiljus noftris, quoniam & ipfe circundatus erat ' infirma natura humani corporis." Origen. torn. ii. p. 115, C. In Mat- theum Traflatus 35, Parlfiis, 1574, fol. a GiUerto Genebrando.-^There is a remarkable paflage in this Tractate, in which the writer fays, that Peter denied his Mafter thro' too much rel ance upon his own ftrength, whereas he might have been fupported if, when cur Lord faid, '^ This night ye fhall all be offended becaiife of me," Matth. xxvi. 31, he had addrefied a prayer to Chrift, and faid, **If all are offended becaufe of thee, be thou in me that I be not offended j and efpecially grant me this grace, that, in the time when all thy difcipies ftiali fuffer offence, I may not fall into a denial of thee." Et fi omnes fcandilazati fuerint in te, efto in me, ut non ego fcandalizerj & dona mihi praecipue gratiam hanc, ut in terr.pore cum omnes difcipuli tui fuerint fcandalum paffi, ego in de- jiegationem non cadam. Ibid. p. 114. The do<3-rine of prayer to our Saviour is fufficiently laid down here to mark Origen's idea of it, and to {hew that, if ever he entertained the opoofite tenet, as Mr. Lindfey de- clares, he did not uniformly entertain it, and confequently that his autho- rity can avail the Unitarian but little — But of this more hereafter. H h 2 E 244 ] ing the world into an idea that he was only man. But the antient Jew and the modern Unitarian alike fupprefs every teftimony which the Chnftian cautioufly bore to the divinity of our Lord, and " the vulgar are now taught to know Chrift as fome ordinary man, on whom the Jews had pronounced judgement, that they may the more eafily be brought to think us the wor- fhippers of a man. We are not, however, yet afha- med of Chrift, nay, we even delight in contempt and condemnation for his name's fake, neither do we en- tertain any other conception of God *." The eventful life and peculiar character of OriG5= NES Adamantius, Prefoyter of Alexandria, would afford a copious fubjeit to the biographer. A few fe- lecSted circumftances may be fufficient for my purpofe, which is only to fhew that the author, whofe faith is enquired into, is a fit fubjecSl of enquiry, and that he comes altogether within the limits of Mr. Lindfey's defcription. When we read, we are naturally defirous of knowing who the writer is, and how efteemed. This I have all along ftated, and, to the extrads which I h^ve drawn from each of the fathers, have, for my reader's fatisfaftion, prefixed fome brief account of the father from whom I have drawn them. Origen was born at Alexandria, A. D. 185. At the age of feventeen years he had the misfortune to lofe his father, who chcarfully laid down his life in maintenance of that religion, in the true principles of which * Sed Sc vulgus jam fcit Chriflum ut aliquem hominum, qualem Judaei judicaverunt, quo facillus quis nos hominis cultores exilHmaverit. Verutni neque de Chrifto erubefcimus, quum fub nomine ejus deputari & damnan juvat neque de Deo aliter prefumimus. Tertul, Apol, adv. Gentes, cap. xxi. [ 245 ] which he had brought up his fon. We are told of this ventrablc martyr that he was indefatigable in the buiinefs of his fon's education. In his very infancy he inflructed him in the religion of the gofpsl, and obey- ed " the commandmeni: ot God, given to our fathers, that they fnould make knoA'n his laws to their chil- dren ; that the generation to come might know them» even the children that (hould be born, who fhould arife and declare them to their children, that they might fet their hope in God^" Pfalm Ixxviii. 5 *. The * The difcharge cf this duty, impoljed by Gpd himfelf, 13 what Mr. Lindfey and his fraternity efteem a criminal a£l in fuch as acq .it thetn- felves of it. To controvert the exprefs commandments of God is altoge- ther confiftent with a contradiftion given to the revelation of God ; and fuch as determine to make their own little intelleiS: the criterion of what he reveals and enjoins, are very likely both contumacioufly to contradift and difobey him. But to have learned in infancy, is to have come under the influence of prejudices ; and when arrived at man's eftate, the only proof we can give of hsving a mind free from thefe prejudices, is to re- jea whatever we have learned. What! though true? No matter whe- ther true or falfe. An attachment to truth, if it had been early inftilled. Is mean and Juferjlitious. By the abdication of early principles alone our honefty can become -approved. To adhere to them upon examination has a very fufpicious appearance. And tho' truth were the firft to make sn iraprcflion on our infant minds, the only mark of liberality and free- dom of fpirit is to rejeft her in manhood, and take the oppofite falfe- hood as her fubftitute. This is the fum total of Mr. Lindfey's dodrine on this fubjeft, but by him delivered in language which I confefs I did not expea to fee him employ. That fomething Hke it Ihould flow from the ribbald pen of my Remarker never furprized me. It was confiflent with the whole of his work. But a certain dull decency, which had pervaded Mr. Lindfey's former pages, promifed that his cenfure fhould at leaft be liberal. I am not however deterred from repeating the fubflance of what I faid before. The doftrines which I maintain, I learned very early } and I again blefs God for having configned me to parents who, in dutiful obedience to his commands, inftruded me in his word. Had I been the fon of Mr. Lindfey, I might indeed have bad an opportunity of proving my candour by the fubfequent rejedion of every tenet my infancy fhould have imbibed from him; but do I prove it lefs by an adherence to what I have Icarnad ? I adhere to, as had I found them falfe, I ftould have [ 246 ] The good efFe<5ls of this happy commencement zU tended Origen through life. In one refpedl alone we find him depart from the counfels of this competent 5nftru(5lor. An underftanding -almoft premature had given Leonidas an opportunity of feeing that his fon too much confulted imagination in his manner of in- terpreting the holy fcriptures. Againft this he warned him, and defired him to reft contented with the plain and obvious meaning of the words*. It had been happy for Origen had he attended to this fenfible admonition; for whatever errours, or even feeming felf-contradi£lions, he has fallen into, appear to have had their fource in a pafiion for refinement. He fmds an allegory couched in the fimpleft aflertion, and his fancy fometimes ere6ls a fuperil:ru61:ure upon fuch a foundation, as his own judgement, if confulted, m.uft have pronounced alto- c^ether inadequate to the burden which he has impofed. A writer of this caft, it is evident, m^uft have created much oppofltion and even enmity to himfelf. No do6trine could abfolutely claim the authority of his concurrence ; for, let him maintain a pofition, there was yet fomething to be found in the extenfive compafs of his writings which feemed, or was capable of being wrefted till it feemed to favour the contrary opinion. By fuch a cir- cumftance ha,ve rejeQed, the leflbns of my youth. Among them there was one whkh has ccrafioned my continuance in the reft 5 this is, never to take any thing imolicitly, nor without ftriift examination. It- is due to this that I have firft read and next refuted Mr. LindTeyj it is due to this that I have referred his quotations to the authors quoted, and throughout de- tefled mifreprefentation, a^d even found aflertlons afcribed to writers the very reverfe of which have proceeded from their own pens. * In one inftance, indeed, Origen too fcrupulsufiy adhered to the letter of the fcripture. He lived, f*ovvever, to repent and cenfure his pra£tical 9Pmment on Matthew xix. 12, 1 247 1 tiimftance his authority is unqueftionably diminifhcd 5 and for this reafon I (hall the lefs copioufly adduce it. And yet it is fufficiently obvious, upon the whole, what doctrine preponderates : he has himfelf confeired and apologized for fuch afierticns as were capable of mifreprefentation : he even declares that Hereticks had interpolated his volumes. The nature of thofe alTer- tions for which he apologizes, and of the interpolation of which he complains, demonftrate what the doftrine is which he renounces. But, throughout his works^ there does not once appear a iingle retradation of thofe numerous profeilions which he has made of his faith in our Saviour's Godhead, and of the one fubftance of the three perfons in the divine Unity : I fay, therefore, it is fufficiently obvious, upon the whole, what the doc- Hne is which he retains. Bcfides this, he is explicit on one fide of the quefcion ; whereas, upon the other, it is not without the greateft violence of mifreprefenta- tion that he can be brought to fay any thing that even feems to favour it. He has likewife had the good fortune to find an apologift in Pamphilus, who was himfelf a martyr, and who has vindicated the memory and wri- tings of Origen from that calumny, which we cannot v/onder fhould attend upon fuch a writer. But of Pamphilus hereafter. As a man, Origen feems to have pciTefTed the moil amiable difpofiticn, and to have been in pradice truly a Chriftian. During the confinement of Leonidas, previous to his martyrdom, this worthy young man threw himfelf into the prifon where he lay detain- ed ; and here, not only abetted his father's refolu- tion to meet his approaching end with courage and conftancy, but, by the moft explicit avowal of his own faith in Jefus Chrift, even fought to provoke the mur-^ dercrs [ 248 3 derers of his parent to beflow, what Jie efteemsd ari equally glorious triumph, upoh himfelf : from this purr fuit, however, he was v/ith much difficulty difiuaded. The life of Origcn was of the greateft confequence to k family, pft about to be^ d^prhr^it 6f t'fate.", ffe Was the eldcft of icven fens,' ^tid orf "Aim tfe're'ft' de- pended for their (L'pport. Thefe confiderations were flrofigly urged by a tendef mother, and under their in- fluence the amiable youth complied with his mother's ilitreaties. Fearful, however, leaft Leonidas might feel their force, and redeem his life by apoftacy, he wrote and fortified him by the following caution,- which has been preferved to us by Eufebius : *' Beware, my fa- ther, that you relinquilli not your faith for our fake *." So very eminent was Or/gen for IriSUnderffah ding 'ana' Improvement in Chrinian knowledge, that, at the earl'3f ' age of eighteen year<^, he was appointed to the inPcruc- iiofl- of Catechumens, at Alexandria] 'and {o, very ablj^" did he difcharge thii miportant triill:, tliat multitudes, who received their knowledge of the gofpel froni his mouthy' Were iwt'only brapti2;ed with water, .tpjt," as he, exprefFes'it himfelf,' fuftaincd «' a baptifin W fire'* Yor*, -, r ^ r u ■ T3 J V ! vlKq^JU r that claufe in his prayer, " Even as we are one," John xvii. 21, he would not have conceived that we worfhip any other befides God, the Lord of the uiii- verfe; for he fays, "The Father is in me, and I ^atTi in the Father," John x. 38. But if, from ndtrecoh- ciling feeming inconfiflencies, any fhall object that, by acknowledging the unity of the Father and the Son, we betake ourfelves to thofe who deny that the Father and the Son are two, perfons j let him aid his concep- tion how the Father and I are. one^ by reile6ling upoa the ailertion, that " in the multitude there was but one heart and one mind," A£b iv. 32. As we haveilated it, then we worfhip one God, the Father and the Son; and we remain pofTefTed of our objedtion to polytheiflq : [ 251 ] ^vre do not pay thofe honours, which are due to God aloolie^ toian upftart of to-day, nor to one who has not heretofore ex ifted, for we believe him v/ho has faid, '^Before Abraham wasj I am *, John viii. 58; who has alfo faid, ^1 am the truth," John xiv. 6. " We adore then the Father of truth and the Son who is truth as one; who in perfon is two, but in confent of mind and identity of will, one f." -ii> Cii n.'j'- ' ■ _ - ■■■ ' ,n.Ci r: 5 riv- . • ■ .-..'•' >'^ut,Celfus affirms that, if^iiv/& Tmg hymns to the fun and to Minerva, we v/orfhip the great God. But we know to the contrary ; for we fing hymns to God aloiie, who is over all, and to his only begotten Son^ GQ4.^heri\(\fdl:d.^ and with us the fun, the rpoonj^tlie ftars, » cA:)ajo oj aiiiJ(i:?'(ioq fjw^A.^.^-^ ; ■ : -.^i-- -^v ■-' ^^^ ■^■« R^efiifi Wis^M Wi^ me, ^■^Aif'-ihhvt, That Ot^sh conffaercd ^ verfe as a declaration of our Lord's preexiftent ftate is evident. Origen unde/{l;oo,4 G^^^k as well. as Mr. Undfey, and'i)etter thaji my R^rnarksj^^- &c. a Geiro, cui refpondet Or! genes : A«x]iov' ^t "^ TTfO? T8To',-iol'H U>!ir£f vivoyjHii I KfAcr©- to,- |,y« K; " Sj rflat^^ sy bl(?|(^v.\:jCKsd To yfjfr Efp;J^ hfriu.ivov I'sjo T» i»iS. • t3 ©s5 it ij^fils'i y^"^:.^ J^ E-ir* Trctct ©£01'. 'Q yot^ HDclrj^y j avlo^p- 7\H^iv TTfoq Ta? avaipSvlaj duo «>«» t"ro-or.a<7'eK>. ricsitpot >^ ^jov : I'OTiTncxr'j} tJ, ^v i^'e Travlw:/ to'v TriT^^cro-vluv 'a xocfoiu x^ >j -^1%^ f/.ii4> ''"•Si ^£&.'f^firi5 TO, lyu «J 0 tlxly^ Bv Iji^sv. '^Evoc I ©Eov, u;^ u'OTo^i^MKxiAiVy rov Tlcclefot y^ rh' viov ^B^wssivoy.i.v. Ti) 7«^ 9ra^ojxES* tJ M'crovJj, ■r^\ 'A^f«afA~yej'£VS:'t ^/w H»;^.i^ >tj ^ktyovlj, t^«^-^»*^ '^ a^4^£t«. Qf*iay.ivc{ABV «v Tor noJ/^A rr,^ AT^yjSeidt^^! 4t^ ; ts» uiay T^f a>w^5i»av, oilu' ovo ttj v/t^rbrfcgrti Spencer, 165?, 4to. [ 2J2 ] and all the heavenly hbft unite their voices, and firlg praifes to God and his Only-begotten %.'* From GcFd', who is light, the fun, and every luminary of heaveiiy derives his fplcndor. " Nov7, as the w^orfhippers aiI]»oj> iCfjuv. "X^vhq ya,^ oj /otovoy tov £7r» vroia'i hiyof^iv Qtov, Xj rov fAotioymn civle, ©iov T^oyov. Kat ifA,]>8fji,sv yi Qilvy . i^ rov /A^eyf*? au35, ^c, jjj iJA»®^, ^ OS' ^y)vvii t^ arp«, x^ w«a« VI efccvicc rfol*'*. Ongen confra" Celfum, p. 42a. ^tjfcc, TTtipo?, ^, "hvyjiov E-cr* 7>5f, ofwjHe? T13V uaCyKfilov vtsrs^Q^yiy ToJv vcf/i^oyjvd'v a^iuv 'Trfoa-y.vv'Bia^aci Trap* to twv. c^'C^^^^'^pwJ' «J Tiuv Xvyj&3V (pw<;. OJ]*;? o» vofitrsc{\s^, vu(; • ©go? ,(p&;t, £r» 1 %^n 'jra.Ptoc uv^^bi'Cxov tp^ofXeiov Uq Tov y.ocrfjcov* 'ZvfU^lsi 0I x^, TTft}? fcTGJ . ^r,Cl TQ, lyu l>^i TO (pu; t3 HoVjLtif. ' Otx. «v tl^- ^.oyty? ^poaKfj'^o-ajEi' tov oiom ^fcc^vv c-'Bnv^vi(X) w? ^poj ^o.'? •j-oi/ ©£o> aA^jStve (piSll^j h '/jXiU, y^ o-e?^r,i"K, i'^ oiffOK- Origen contra Celfum, p. 23S, [253] declares that the latter ought not to be accepted in a literal fenfe, for that it is not poflible God fhould have pleafure in fuch diftributions of the facrifice as are appointed in Leviticus vii. or that his favour could ever depend upon the ufe of ovens or frying-pans. " But not fo," he adds, "have the children of the church learned Chrift, not fo have they been intruded in him. by the apoftles, that they (hould entertain fuch low and derogatory notions of the Lord of Majefty. Let us then, according to the fpiritual difcernment which the Spirit giveth to the church, rather fee what is that fa- crifice which is baked in the oven, and what the true interpretation of the oven itfelf. But where fhail I have fuch accefs to the holy fcripture as may teach me what is that oven ? I will implore nty Lord Jefus that, feeking, he may make me to find -, that, knocking, he may open to me, Matth. vii. y ; and that 1 may dif- cover what that oven is, wherein I fhall bake the fa- crifice which God may accept *." He then proceeds to allegorize the whole ordinance, and declares that the oven is the heart of man, that obedience fhall be his facrifice, kc. I have produced this pafiage, (and I might produce thoufands to the fame effe6t) only becaufQ it exhibits the writer at prayer to Chrift, Thus * " Sed non ita ecclefia pueri Chrlftum didicerunt, nee ita in eum per apoftolos eruditi funt, ut de Domino naajeftatis aliquid tarn humile & t::m vile fufcipiant. Quin potius fecundum fpiritalem fenfum, quern Spiritus donat ecclefis, videamus quod fit iftud facrificiura, quod coquatur in cli- bano, vel quis ifte cHbanus intelligi debeat. Sed ubi inveniam modo ad fubitum fcripturam divinam, qua me doceat quis fit clibanus ? Domi- num meum Jefum invocare oportet, ut qusrentem me faciat invenire, & pulfanti aperiat, ut inveniam in fcripturis clibanum ubi poflim coquere facrificium meum ut fufcipiat illud Deus." Cor ergo eft hominis cli- banus, &c. Origen in Levit vii, horn v, p. 7S. f 254 1 ,Th«3 have I fufficiently proved the tenet of Orrgen^ with refpe£l to the adoration of our Lord; a tenet to which his pracSlice bears the moft copious teftimony ; for Gonfiderably more than one hundred homilies con- clude with doxologies to the Son or to the Holy Ghoft,' *^ Let us then afTift ourfelves, that we become not un- worthy to have our underftanding thus enlarged, but that our mind, being firft rendered an holy place, may^ be fitted for the reception of the holy myfteries^ by the^ grace of the Holy Ghoft, by whom whatever is holy is fan(9:ified : to him he glory and pov/er for ever and ever. Amen *." V "v.This wifdom fhall make known the myftery which was hidden in times paft, but now is made manifeft by the fcriptures of the prophets, and the^ppearance of our Lord and Saviour Jefus Chriftj to whom be glory through all ages. Amen J."\.^3ngiift ,, ,.;...,- ■ ■.,-..- : .""•..- >; -born oao r'; j;.i: B*tt.iif t0l:bfey ab proper obje6t of religis^U^ worfhip^ infer to the omnipotent Godhead of that object ; fo, «n;the other hand, an acknowledgement of that God- head muft/infer to the propriety of the worfhip. And v*'hen fuch; high ex predion s of our Rexleemer^s nature PcejJr perpetually in the works of Origen, I cannot fee ■^'? ^cnuiol-savina cns-^i* maiBfluJoq & muinmo lOssiO u m3up laq ,onU * " Peffjus opfiram qwomodo & no& hoc tanto & tarn fublimi intellecPiij non efficiamur indigni, feJ ut anima noftra prius fiat locus fanftvis, & in l^co ianfto capiamus landa myfteria, per gratiair. Spiritus Sandi, ex quo fan-tlificatur omne guod fari^lum eft. Ipfi glorijk & imperium in fecula E^-js-ODjcrEi /*^r»3f*a ^poioig uiunoK; cscriynfjisviii (panpu^Bvl^ ^e vvv ^a re 'yfoc(piJv ':rfo(p'^iy.uVj iC, r^q Iwilpav/taj t5 xvfiie x^ 'a^^v. Origen. Philocalid, cap. i. p. 6. , ., ,.., "^ ^ . [ 255 ] (e^V^y^k ihould be doubted that this father x^fte^med our Lord the^ proper object of hi^adoratftJh^iaqbi riiiw i^ '{Tiomniiy-t ''UO'<::^n v^ - fii^d t^Difisiq aid d.j'h[\^ :rHe:1sfc-u£^ thatf'^ Chrift h^r ^'tmy'^M'^k^mifi'm over every creature. By the^rft ki|KJ, wCreator^f all things, and bearing fv^^ay over the uhiverfe, he has all things fubje. ^ -^Ju ,d3U<^ *' ^Jrfj p. 468.-U..15. Eufeb. Ecclef. Hift. lib. x. The term olvlo^sov here is of the higheft Import. It may be tranfla- ted Self-God j that is, God from his qwn nature, and without any other original than htmfelf. He is yet a Son, but who fhall declare his gene- ration ? — The following paffa|e from Origen contains fome terms of fimi-. lar compofition. '»".•'• "■ Lj li. ' J ' 1 1^ ' ( " • irs'miiiT^z^oi. a^^^vj kn/cci Qeou x^ viov ©£», §to$ 0 aJloAoy®^ lr», xj h dvlocro(pioty xj 73 dvlootX^^nx. To ^\ ^v^ov clvlti crcii- jioii/wvta, «c,XX» x^ huiTti x^ avxxpaia-siy ra [/.eyi^ci ^ocy.tv srpocr- £;X»)^£va{, xj t5j5 eKimH ^etoTijI®' KBy.oniuvnKoroi e*; 0«ov /*e- IccQi^msvcci. Origen. contra Celfum, lib. iii. p. 135. X^Ov «rMsre»a/*£^« Uvui vihv ©£», ^oyw 0£o», Ejufd. lib, viii. p. 4z8. [ ^S7 ] On the declaration made by our Lord, that the dif- tiples (hall be brought to judgement for the teftimony of bis name, and that in the laft day he will himfelf rejed the workers of iniquity, Matth. x. i8, : nd vii. 22^ 23, Orlgen obferves that it is eafy to deny the truth of thefe predi3^ii i"mo ruv jw.'/? ti^jvat-^Avuv uvlov /SAe'STej!/, xx^o 7^oy<^ y)V, >^ wpo? &eov ^u, «^ Qeoq . 7)V, Kcu o-oj(jiu\iy.cij^ ys Aa?^«jM.e>(^', xj ^<; ffap§ I'orsi.yfzXXoiJi.zV^y i(p' eavlov K«A?t ra? Lylccq a-afix.^,j. iv pkvleg 'n'oivcrn crpaJTov ^aptpa^vivai kccIo, T^oyov^ tov yBVo^Bvov aoifxx. Ka-i .f^rflk 'T4J,To avlhi ccvocQiQcia-ri l-ari to {hTv aJ]ov, oWe^ r]V Wpjy ytv^TiXi <7«.p|. "Oj-e at/lsj uj(pe>.riBiilocqy x^ uvaQuvlag ocsfo r^i; y.ixioc (Tci^Koc Ua-ayuyriq, 'wmliv to, Ei y^ Xpifov ttoIe xaJa cra^Koc lyvaiyMy,iVf dXhoc vvv kiK en yiveaaiio^iv—'—ava'^iuf:^^ yu^ 0 0£oj, ?^oy©— — «^ 0 vkoq ^va^^co^'ni^ uv., art >\ay^ 0=c5, (?:' a roc Trailci iyivilti, tCj lffn.r,vuaBV h r/ftiv. Origea contra Ci-.ifam, lib. vi. p. 322. For a pndage in many refpct^s parallel to this, Tee a^ove, p. 159. Compare them both with theaflcrtion of St. Barnabas; ^, 15, and of Irenaeus, p. 113. . ^ C 259 ] the Word is the Son. Does he declare or concur with my Remarker in declaring that crw/^«I*xiw?, in Col. ii. 9, does not (ignify in a hutnan hody^ but In an aggregate fum. This paiTage afcertains the meaning of the word a-afi/,txliKu^j and determines its fignification to be in a human body^ or, as it is tranflated in our Bible, bodily. And by an extrad which fhall prefently appear, the word crA»;pcy|Ua being oppofed to xEvoT*!?, is afcertained to mean the fulnefs of that ftate in wh'ch our Lord had pre-exifted, and of which he emptied himfelf Vv'hen he condefcend- ed to b? made Man : for " Jefus Chrift, when he was rich, became poor. For tl^s reafpn, therefore,, he chofe for a mother, of whora he^ihoul^ ^be, jborn, a poor woman, and for the place of his nativity, a poor town f ," Here too Mr. Lindfey's aflertion that our bleffed SayigHr is no more^tj^afl his own fellow- creature, :J?3ay meet its obftru^lion,- and appear perhaps to fall fomewhat (hort of a declaration which maintains that ,lie is. God; and yet this gentleman has ventured to plead the perfect agreement between himfelf and Ori- gen in behalf of his own tenets. How far they differ now, is fufficiently obvious with refpedt to the two na- tures fubfifting in the one Chrift, " who thought it not robbery to be equal with God ;^ that is, who confidered \it not as any acceffion to his dignity, that he is indeed "-jsqual with God, and one with the Father *." " And 'thefe things we fay without feparating the Son of God from T/^fus j for, according to the difpenfation, the '-^-^ - K k 2 foul ■f Ch/iftuiTefas cum dives effet pauper faftus eft, ideo ergo & matrem de qua nafceretur, elegit pauperem, & patriam pauperem, de qua dicitur, & tu Bethlehem, &c.— in Levit. cap. xii; ij. hamil. viii. ex Erafmi ver- fione, p. 163. .ssg .q « Nee rapinam duxit effe fe aeoualem Deo, hoc eft, non fibi magni ali- quid deputat quod ipfe quidem'aequalis Deo, & unum cum Patre eft. Orig. in Romanos,, a Wetfteinio citat. in Philip, ii. 6, 7, 8. [ 26o ] foul and the body of Jefus were made one with the Word of God J." With which " we believe that the mortal body and human foul, which are in him, not only hold communion, but are combined in unity *.*' The Man, on account of his humility and death, ha- ving received all power over things in heaven, inafmuch as they belong to the Only-begotten, that, being by ab- forption taken into his Godhead, and become one with him, he might with him enjoy a common fovereignty f ." Thefe paflages, together with the following, bear an evident relation to Philippians ii. 6, 7, 8, and may, if my reader think any farther vindication of that text neceflary, be referred to,^ p. 161 above. " The Word of God, condefcending to us, and being, during his exiftence among men, humbled with refpe6t to his own proper dignity, is faid to have departed from this world unto the Father, John xiii. i, that we may fee him perfe6t, being returned to his own fulnefs, from that emptied ftate wherein he had made himfelf of no reputation §." But our author is arguing here that ' God, era' iv yec^ f^ilu, Tt}v oikovo^aWv ysysvKlon TTfoq rov "Koyov ra ©i» y) '^v)(Vi x^ TO cral/Atft ra 'Ijjct^. Origen contra Celfum, lib. ii, .,iTv.'; td8d!t .noxO .^'^^3 * See above for the Greek, p. 256. ^otvdra — XocQovi^ T8 xal« tov o-wlijpa avSpw-cra ryiv i^yaioiv TUP Iv epocKjt oiov I'STi ruv Ivvsrup^ovleov ru /Aovoyem, tncc oiv\^ Orig.de Orat. partis fecundae, feft. xv. p. 84. Edit. Oxen. ?686, iimo, § O Aoy(^ Ta 0£a ^yi,7v o'vyiiala.Qccivuv, KOti w? '!rfo(; rvi» hiydobi [26l ] God, by defcent or afcent, does not change plaee; for that, filling all things, no local manifeftation of his prefence can argue to his abfence from any other part of his own infinity. But this ubiquity he afcribes to the Son alfo ; " for if the God of the univerfe," he fays, " fhould defcend into Jefus for the falvation of man-, if the Word, which in the beginning was with God, the Word, which was himfelf God, fhould come to us, he relinquifhes not his throne, fo as that any place fhall be without his prefence, or any other place be now filled, which had before been un- occupied by him. It is confequently in nowife ne~ cefTary to the defcent of Chrifl:, or the prefence of God among men, that his exalted throne on high {hall therefore be abdicated *."— Is ubiquity then an attrir bute of any being who is not God fupreme ? and is not f' the Son therefore God fupreme, who, looki];ig frona on high, is not" abridged of his univerfal profpeil by motion from place to place ; who is at every time in every place, and never circumfcribed by any: all mind^ all light paternal, all eye, beholding all things, hear-t ing T'.eyileu m ra iiocTiJi.i} rara '7rfo<; rov TlaU^ay oiju^ nai »j/xe(j riv iyJvaasv savlov, e-cti to 'i^iov TcX'/jfCiffjiOt 'jra,'XivofO(jt.iiv\a., Orig^ dc Oratione, partis fecundae, cap. xii. p. 70. Edit. pxon. 1686, lamo. * Kav 0 0£^V Wivvv ruv oT^uv rri la-vls ^vvci[/.n ffvyzoclcc,- ^mvn TO 'ivia-a !'»? to\ dv^^u'muy ^[ovy y.av 0 h ap%*) Trpo^ toV ©£ov ^o'y©', 0£o? >cj avi®- uv, l^y^r^lai 7r^o<; viy.a,^. Ovk E|g- xevcv dvlB Bivxi, BTspov ^e irXvipv-, » vrpoispov uvlov i^oClof ■■ ■ a Xf£'^ ^v "? TrjJ' TS Xptra y.a.^oooVf jj tiq rviv vpo^ ctvBfu- «sr«$ i'aTirpo(priv rS 0£«, y.o^loe.'Kii'syia^a.i, l^potv [xei^cpoi, Origea adv. Celfum, p. 164. Edit. Cantab. Spencer, 1658, 4to. [ 262 ] ittg all things, and knowing all things f V* And fhall this omnifcient, omniprefent, almighty, -^nd eternal Cre»tor.4S^>the.umvei:fe, .^.^^aoz ^oo( ,. TFho^ from the heaven of heavens, tiis high ahode,^ Girt with omnipotence, vvrith radiance crowned, Of majefty divine, looks down upon his boundlefs empire, and beholds the magnificent fabrick of his own creation. In profpecSt from his throne, how good, how fatr, Anfwering his great idea ; ihall this *< Filial power," I fay, be dragged from " the imperial throne of Godhead," and degraded to ^e flate of an inferibr, created, cjtrcumfcribed, and ■^i^n a 'corruptible mortal beinglg -i^^^i-g ^^q \q ,, ' Yes, that he fhal], cries Mr. Lindfey, and that too ifpon 'the" authority of the very writer whom you have now quoted yourfelf ; for *' Milton, though he un- doubtedly ftiewed himfelf uniformly orthodox in his iirft writih^s, With refpe<51: to the Trinity and the Godhead of Ch rift, in \\\s Paradlfe Lojfy appears en- tirely to have gone over to the Arian fentiment.— In his Paradife Regained a nearer contemplation of Chrift's character in the evangelifts feems to have led our great author very naturally to what is called Socinianifm." Sequel to Apol. p. 407. -t-l- f ''Oy ya^ lit^ti^Ai W(^l' >^" ^t;15 or£(«i«;^? « uio^ fs 0£», » /XEpt^o/AEP^, eK amolsfjLvof/.ev^, » {ji.sltx€aivcM Ix rows Ijj r«<, oX<^ ^5? 9ralpw@>-, oX^ of $aX/>t©^, -ttuvIx opuv, ttccvIx OMHuvy U^coq icuvlot. Clement. Alexandr, Stromaton, lib. vii. p. 299, This palTage throws light of John v, 13, [ 263 ] This latter charge is preferred in very indefinite terms. But as the fame have been made ufe of by the author of Familiar lllujirations^ who declares that his little book contains '' the eflence of what is called Soci- nianifm," I {hall fuppofe that Mr. Lindfey means ex- actly what this gentleman has more particularly defcri- bed ; and, to avoid prolixity, am contented to reft the decifion of this queftion upon a fingle article. This author then lays it down as an article of what is called Socinianifm, that Chrift did not exift previous to his carnal nativity in this world. Now, if it ap- pear that Milton, in his Paradife Regained, acknow- ledges the pre-exiftence of our Lord, it will neceflarily follow, that a nearer contemplation of Chrift's cha- ra(5ler in the evangelifts, was not produdive of that change of fentiment which Mr. Lindfey lays to the charge of our great poet. I might here afk -and infiit upon much more, but I am fatisfied with refutation. The angels, who miniftered to our Lord after ^js temptation and triumph, ^ "^iiL^o/ h37oua won • \ArTr'r\ v^...^^^^^\ ,K<^vf ;r,b " Sing heavenly anthems of his vi6loryj"^ f>^^' and, calling former viiStory to view, vidoryob tamed over Satan and his rebellious hoft, previous to the ma- terial creation, to our incarnate Saviour ^himfelf de- clare, th2ft3 V,s\\^s .j^^^ fOfftufi Him long of yore ^ Thou didft debel, and down from heaven caft. With all his army—now thou- haft avengQrf'',,,^ --. Supplanted Adam, &c. &c.' *^- ^^ ^xx^jjo-w .w»ot " l^iR.i^-eferboSk iv: V. 604. 0- 1 [264] Here then is angelic worfhip addreffed to Jefus thrift, his pre-exiflence acknowledged, and to his arm is afcri! bed that conqueft over '' the infernal ferpent, which- !^j^''ri%J?#rt^e^o*^s I^een by the kmc poqt afe^ bed to ,' , ;\ , w r^ii30i u t>li'fi:^v(. ->■'■' ■. vc>ibni J -qui lo Doteiil WblJ ; the almighty pOWfer/.ViRiJnoD &i ' 3)!;j3tqx3 3d 01 8ni£fn3i Far. Lost, book i. v, Xl"' Is this the language of Sociniamfcn ? Where now is that tranfition from orthodoxy, fo naturally the confe- quence of a nearer contemplation of Chrift's ehai-ader """^^ ^^^^^^' %Li\ jl ,V^ ^tm^l 8M §ndiw ^ .£ .v£.l i iloiiiw bnn f^^odfi .?^£ .q btjJoup g'sliaAsr.. as ,n Adam all die, even fo in Chrift /hall all be made alive : for Vance by man came death, by Man came alfo the refurreaion 'of the dead, 1 Corinth. XV 215 and as by one man's difobedience many were mSde finfters, fo b^^ the obeaienW of One many ihdl be made righteous, ^om, Thefe few verfes comprehend the entire fub^ea of Milton's two'noble poems } for the Paradife Regained, properly confidered. is no more than a fequel to the, Paradife Loft. The fall of man, and the origin of fin and death, make the fubjedl of the Paradife Loft j our reftoration and viaory over fin and death, that of the Paradife Regained. But we fell under temptation which we did not refrft, and from one common anceftor de- rived that corruption which his lapfe introduced into ournature. One common Father then to all mankind leftores us by the refiftance of temp- tation, and by his firm obed.ence, fully tried, redeems us from death and fin, over whom he has obtained a viftory, which is imputed to us if we refort to and confers him. Jt was Satan that tempted and feduced the firft man, who was earthly j but it i§ Satan that is foiled in all his wiles, defeated and repulfed by " the fecond Man, who is the Lord from heaven." It was by man we fell : it is a greater Man who muft reftore us and relume the blifsful feat.-Now I defire to know in what other charac!' ' ter than that of a man could Milton, tonfiftently with the fimflidty of his plan, have confidered our Saviour ?— In Parad:fe Loft, book iii. v. 294 he puts into the mouth of the Father an aifur^nce to ^b^rfj Fi|iiKC5od4 head" that^ on his affumption of humanity, ^ "" ' , ; ^ i. ,. „ , ii 'liJl^^y-' ■■■ ■ ' io Man as is moft jult Shall fatisfy for nian - - [ 265 ] As to the remaining pofition, that " Milton had, In h\s Par adife Loft ^ entirely gone overto'£he ^r^an fentiment," it is a meer gratis diSium ; and the only palTage quoted on the occafion, is one upon which Mr. Lindfey declares he will not rely, becaufe it fpeaks to the contrary. This is a perfe(9:ly new method of fup- porting an aflertion; and it remains to be explained why Milton is not to be believed when he fpeaks con- cerning his own faith. In the mean while, however, I fhall venture to rely upon this pafTage, as an argu- ment in evidence of Milton's orthodoxy at the time of writing his Paradife LoJi» It ftands in context with the verfes quoted p. 242 above, and which I have al- ready obferved were grounded upon the aflertion made V ?^^To?#'lP.*^ Phiiippians. Thus then'^does our truly Chrirtian poet exhibit the Father addrefling the Son on the fubjecl of man's fu- ture redemption : Nor. (halt thou, by defcending to aflumc' ■ Man's nature, leflen or degrade thy own, Becaufe thou hafi", tho' throned in higheft blifs Equal to God^ and equally enjoying' God-like fruition, quitted all to fave, &c. Par. Lost, book iii. v. -206. From this we may learn that Milton thought it not robbery in our bleffed Redeemer to be " equal to God ;" that he confidered him here on earth as having humbly aiTumed " man's nature ;" and that hereby he did not look upon the Godhead as degra- ded, even though, to the perfedion of manhood^ it was neceffary that he fhould be born, and rife from infancy, through youth, to maturity. That "- youthful L 1 mcdi- [ 266 ] meditations" therefore ftiould employ that youth, af- fords no argument againft the undegraded, undiminifh-^ ed Godhead of the Meffiah f. " The Word was made fle^fl,^^ and in this flefh, which he took that he might become our facrifice and propitiation, and which he reafllimed^ that, by a participation with us, he might be our eternal advocate, our Redeemer was born, grew in wifdom and ftature, died, was buried, arofe from the dead and afcended into heaven : his Godhead was neverthelefs exempt from all infirmity and fufferings. He was man, and '' having afTumed humanity, he af- ftimed all its properties, that he might be acknow- ledged to have taken fleih not in appearance only, but in reality. In this charader it is that he prays "the cup orhis paffion may pafs from him, neverthelefs not ac- cording to his own will, but tlie will of the Father," Matth.^xvir 39. -For, of every faithful man, it is clMra^leriftic, firft, as he is flefh, to fuffer pain with reluctance, efpecially pain that is mortal -, and fccond- I'y, inafmuch as he is faith ful^ to acquiefce in the will of.bGod, £ve^i,Wfh^f?.:iil: fiPBofel^^ he fhouldfeem more to reiinquifh hope, on account of his own weaknefs, than to indulge it from a confident re- l!^^c6^p!6ii'the'ili-fength erf God*/'- i^S^watt'^henV to oh^o eisftitttfio oJnavstq ,iBim': enuihiq?. * + This Is faid in reply to an obje£\ion made by Mr. Llndfey to Dr. Newton's Comment on Paradife Regained, book i. verfe 10 1 : '♦ How finely and confiftenly does Milton here imagine the youthful meditations of 'our Saviour," ii the remark, of the learned Prelate, on which Mr. Lind- ley adds, <( Cod can ne-ver become a child or a youth. But early prejudice hiaders us fr6ni feeing the grofleft contradi£tions in our own fefitiments." Viiiich'is Yt, in candour or penetra'ti6ii thaf MrJ Eftidl^^^ teftfidfelfs himfelf ■ibT^Idily fjperior to Dr. Newton?'^ ^' tc^. .-i-i-f^i s i-,f).tv/ n.^7 zmiMo^flSpi^^ eftimliaJCarsQwffcarmschnnjimae omnetfHrppci inapl^vit, •^U!^'!^ in phanlafia halniifie cifnem -exiftimaretur fed in verltate: fecun- yilrh quod in hoc loco orat calicem paffionis tranfire a fe, fed non iicut volt' ipfe, fed ficut vult Pater. Quoniam proprium eft omnis hominis iideiis [ 267 ] tht perfe£lIon of whofe iiature infirmity is effentbl^, we here find antiquity declare that our Lord fearedi^ depre- cated, and yet fuftained his afflidions ; that, ^^ by an- ticipating the office of the executioner, he .voluntarily yielded up the Ghoft, together with :>the>WoRi>1^/' Thus then he even dies. What foDovvs : Is he there- fore not God ? No, cry thefe men, for God cannot die. Peevifh obje£lion ! Do vi^e fay he can ? They know we do not. But let La6lantlus anfwer them : " By the Spirit, Jefus Chrift was the Son of God, and by the flefh, the Son of man; That is, Christ was both God and Man. He is God, for Ifaiah has declared, "They fhall fall down unto thee, they {hall make fup- plication unto thee, faying. Surely God is in thee, and there is none elfe, there is no Godr* Verily. thou art a God that hideft thyfelf, O God of Ifrael, ithe S^jwipvir^ Ifaiah ixlvi I4i-tij?jy*-i>et Origen aifo r^^uke their> petu- fvv? .--r-M ^^14',,. ,, ,-^V;.:-L 1 -2 :.' ,ii-iii ,.■ • ^- l^nce-: fidelis primum quidem nolle pati aliquid dolorls, maxlrne quod ducit uf- que ad mortem, quia homo eft carnalis ; fi autem fic voliierlt Deus, ac- quiefcere etiam contra voluntatem fuatn, quia fidelis eft, ne plus vidcatur in fe defperare quam in Deum fperare^nitotgPTtaeiiEftasriltiMatftbuPBXkv. torn II., p. 115. _:-ru.ii oJ nj^d' ,. \^i,^^>fP}^r'm ,}h^^^^^^ which fee. See alfo p. 174, to which refer it. * Spiritum cum Verbo fponts dimifit, prasvento carnificis officio. Tertull. Apologfet. adv. Gentes, cap. xxi. ylqsi ni biBli- ei "idT . -i ,if. iir smrnn' ) s'no', - f The life of Lucius Coelius Lactantius FiRMiANUswas continued into the fourth century. He is rather an elegant writer, ha- ving principally addided himfelf to the ftudy of Rhetorick. The paf- fage tranOated above is thus introduced: The author alTures us that Chrift was torn of the Father, firft without a mother, and afterwards of a woman without a father, that it might be truly faid of him that he was without father and without mother: for in each nativity he was without one of them. Per Spiritum faftus eft Filius Dei, & hominis per carnem, id eft, & Deus & Homo. He then applies the prophecies which I have ftated, and declares that the 44th Pfalm is addreiTed to the Son. Lucii Ccelii Laftantii de vera Religione & Sapientia, lib. iv. cap. [ 268 ] iance:'^" We do not fay that Chrift was a meer man, but confefs him to be both God and Man. We con- fefs him to be equally God and A'lan *." And that, " fulfilling the prophecies, he has evidently appeared, both according to his Godhead and according to his Manhood f." " For the Word of God, clothed in the flefh of Mary, caMfe forth into the world ; and in him was one fubftance which was feen, another which was underftood. His flefhly form was obvious to the eyes of all ; but to the few only, and thofe a chofen few, was the knowledge of his Godhead imparted :{:." cap. xiii. de Jefu Deo & Hom'wey deque eo teftimonia prophetarum.— The very title of this chapter afFords an argument in proof of the writer's fentiments, and yet Mr. Lindfey lays claim to his concurrence with him. U La£lantius aftually concur with Mr. Lindfey, under what ne- ceflity did he lie to give an erroneous tranflation of his words ? — I will not here tranfcribe the mifreprefented paflage throughout ; I only afk of Mr. Lindfey, by what authority he ventured to turn the words " patria ^fcilicet yirtute & majefVate pollentem,''^ vyhich fignify fq/iti'vely, " mighty 49 J'li^^l^Si^hEr's power and majefty," by a comparative tern^, which makes our Saviour only the moft excellent of the angels? " And although he af- terwards created innumerable other fpirits by him, whom we call angels, ,^et, thisj^his Firft-born alone has he honoured with the name of God, as _^ 'excelling moji in his Father's majefty and power." Preface to the Sequel to Mr. Lindfey's Apology, p. 20. 1 accept of fuch a condu£l as- a con- cefTipn of the author, and, upon Mr. Lindfey's acknowledgement, pro- .nounc€ Laftantius not to have been an Unitai-ian. .. ,,. * Chriftum non purum hominem dicimus, fed Deum & Homlnem ■ 'confitemur. — Deum pariter atque Homingm fateamur. Orig. Horn, viii, in Jofli, tonj i. p. iSc. .::.,^i^iioi/lw 111 ^ -' -,\i iijod -jjno it, ilinVJ li ■'^ '"''^•^iSecundum Deitatem & fecun^dum'l4ulin^nitatem diiriftus propheta- *■ 'tii^ evidehter appareat. Orig. Horn, xxii, in Numer. toni. I. p. 153. '^I'^'ff Ve^tilhiii Ef^i ex Mariae came veftitum proceflit in hunc mundum, & ■'aHufl"'«^diaenri ferat quod videbaturin eo, aliud quod intelligebatur. Carnis "namque afpedlus in eo patebat omnibus, paucis vero & eleftis dabatur Divinitatis agnitio, Orig. Horn, i. in Levit, torn I. p. 64. [ 269 ] Far "Ghrift is the Word of God, but the Word was made flefh," John i. 14. In Chrift, therefore, there is one fubftance from above, another afiumed of the human nature and the virgin's womb. Chrift fuffers, but it is la the Jfiefti : he became obedient to death, hi*t .itcwas 3s he is fiefli. Neverthelefs the Word, whi^h is Chrift as concerning the Spirit, remained in incorryption. See ahve^ p IS9' 'He -is therefore not p^lyevtr Sacrifice, but alfo, as concerning the Spirit, he k ourJPrieft */' And through him " our fowl is efcaped as a bird out of the fnare of the fowler: the fnare is brokeri^^and iwe are efcaped," Pf. cxxiv. 7. But who has broken the fnares, fave he who alone could not be holden of them ? For tho' he was under the dominion of death, yet was obedience his own voluntary aft. He- died, but not as we do, who yield under the nec&fTity of fm; for he alone it is who was " free among the dead," fL lxxxiv;4, .And beqaui^. he _:vya§. free jmgng |he dead, having vanquished hjnjr wfeg) .h^4 ..the.pQwen of death, he took away the bondage to death, Heb. ii. 14, Rom. viiir 15^ ^nd not only, rai fed him fel? from the . .^lu 'Ar.-j -'w mofl- ''fq"^ '■'>!^''o 'Mfiiarntrrtn/ b^JesT) ■■■- -^ > :-'*^bhriftus Verbum Dei eft ; fed Verbum caro l'a£tum eU. Unum igi- tluAn Chrifto de fuperioribus eft ; alterum ex humana natura & virgmali utero fufceptum. Patitur ergo Chiiftus, fed in carne ; & pertulit mor- tem, fed caro. Verbum vero in intorrupt'one permanfjt, quod fecundum Spir'itum Chriftus. Ideo ipfe & Hoftia eft & Pontifex fecundum Spiritum. Orijg. Horn. ix. in Genefin torn. I. p. iS. Th^argument of the father here is the typical agreement both of Ifaac, who returned from the altar unhurt, and of the ram which was facr^ficed upon it, with Chrift at once both Priett and Viflim. In which latter charaaer he fays that John addreOed hini, faying, " Behold the Lamb of God. which tajieth away the fins of the world,'' John i. 36. Gen. xxu. 13. Anima autem hominis eft quae conturbatur & triftis eft ufque ad mor- tern, non Verbum quod erat a principio apud Deura, quod nunquam m^ret, nunquam turbatum eft, nunquam dix.t. heu mihi. Nequeemm Verbum fuftinet, fed homo qui iftos patitur affeaus, "^ f«pe expofuimus. Orig. Horn. xi. in Jerem. torn. I. p. 381. [ 270 ] dea3, but Wrth hlmfelf raifed up alfo tliofe who were But, with regard to Milton, Mr. Lindfey proceeds ^q bring farther, but fimilar proofs of his Socinianifm, and fays that, in one of his later writings, we find him ^feus delivering his fentiments :— " The hotteft difputes among Proteftants are about things not abfolutely ne- ^fla|-y to falvation. — -The Arian and Socinian are charged to difpute againft the Trinity: they affirm to believe the Father, Son, and Holy Ghoft, according to fcripture, and the apoftolic creed. As for the terms trinity, triniunity, coeiTentiality, triperfonaHty, and the Jikf;^ they reje6t them as fcholaftic notions, not to be found in fcripture, which, by a general Proteftant max^ im, is plain and perfpicuous abundantly to explain its oyvn meaning in the propereft words belonging to fp high a matter, and fo necefTary to be known : a myjlery- indeed In their fophlflic fubtikieSy hiU in fcripture a plain 4^'6^*ha^ iiiinA odt io tonli^idih arij od oj bnuo^^d j1 ,i3ij£m rfgiH dlib vi3ft(fn u omi ^bhca svjsff oriw ,(iz tuit? quamvis & ipfe in morte fuit, voluntarie, & non ut>ftQS nee«ffi«ate peiclti. Solus eft enim qui fuit inter mortuos liber. Et quia liber inte? mortuos fuit, idcirco devifto eo qui habuit mortis imperium, abftraxit; captivitatem quje tenebatur in mortem. Et non folum feipfum refufcita- vit a mortuis, fed & eos qui tenebantur, in morte fimul^^|^^^vit.^j^Ori§. Homil. iii. in Cajitic. Canticorum, torn. I. p. 345* , -,..^.iu itrh flmtv "6ja the prophecy oljacoB, which' Cohi^^ Biilli hiin up?" Gen. xlix, 9, this father aifcrd*s a c'onniineht fimilar to the |)affa|e now quoted : " But the prophet fays, "Who fhall roufe him up ?" thus interrogatively, becaufe he is faid fometimes to have been raifed by the Father, Gal. i. i» And he has alfo declared that, after three days, he will himfelf raife up the temple of his body." Quod vero ait, quis ftfcitabit eum ? idcirce quia nunc a Patre dicitur fufcitatus, nunc etiam ipfe templam corporis fui poft triduum fufcitare fe dicit; & merito in hoc quafi pcrcontantis dcfignatur affeftus. Orig. Horn, xvil, in Num. torn I. -p.JSi. [ 271 ] HeraMn Lindfey clofes his extra6t: but to his own eonfcience I put the queftion, whether Milton here' clofes the fenfe ? and whether he did not himfelf know that this great author proceeds without intermif- Tion in the following terms ? " Their other opinions are of lefs moment : they difpute the fatisfaftion of Chrift, or rather the word fatisfa^lion, as not fcriptu- ral, but they acknowledge him both God and their Saviour *." If then they make this acknowledgement, ills evident that the Godhead of our Saviour is not one oif thofe things about which Proteftants engage indif- putes among themfelves, and confequently that it is not one of thofe things which Milton pronounces '^ nc>t" abfolutely neceffary to falvation." They difpute conl' cerning fcholaftic terms, he fays, which fome rejeft becaufe not found in the fcripture, according to which, though they do not ufe the word trinity, they yet af- firm to believe the Father, Son, and Holy Ghoft. And as to '■'■ their fiphijiic fubtiltics;' which Mr. Lind- fey fo emphatically prints in Italic charaders, they wrll be found to be the fubtilties of the Arian and 6ocini- an, who have made into a myftery this high matter, fo neceffary to be knawn^ and which is in^fcrigture a t)lain doctrine f,'^ .an^nofov ,iw\ ■^nom nj i\n\ ^ sivmcup <^ ji^ ijiii .jiu* *^iov .1 ,T3dit 80U"»iorn loJnt Jiit^ 'op oiina fta eofo-? rllTbis jxxfiiftdfi tmtrnsqrai &ii-iota .iiodErt tup o& ofirwab ooiDbi ^Yio) pou^i'^st Religion, Herefie, Schifm, Toleration, and what beft Means may be ufed againft the Growth of Popbr v." It is a noble traft, and in every refpeft Wtbyof itsgreat and liberal -'hor.— A fummary of the contents xnight contribute to try argument^„J^ ^nif^'^f^i^^^fc^^Jo '^ q tKer the whole were adverted to. ,,.; . h,-.- -r ."T ^ bj^ci.,- ' • ^^ l^ifhm^i me 'e¥ce8ainif^'B''^elinqoifh the good opinion I had hereto- m enteA^ ^t^mi^^tf^ veracity ; but where hi. deviation from 'truth tends evidently to miflead the reader, I am not at hberty to let c 4{s uiideteaed. In the prefent inftance, the evidence is ealily acceffible, ithe^Sgly .andAonviaed upon the ^«"^^ Pf^^ ^^^^^^^ Ibmetim.. have made aflextions of a fimilar nature, the r.ahty of .h|ch This charge, however feemingly paradoxical ;^.,ma^ be, and indeed is, ftridly true; for, aithou^h^the.^ri- an-*artd Socinian exclaim againft myftery, jrts '^|>pi^ thfs very ground that they bbje^l to the plain artiJ'^'ne-. ceffary truths contained in the fcriptures.-~'< "^hen, you confefs one God," fays Origen, " arid iiv tlie fame confeflion aflert that the Father^ and the Son, an| the Holy Ghoft are one God, how perplexed, how diffi- cult, how inextricable does this feem to the faithlefs ! Again; when you fay that the Lord of glory has been crucified, i Cor. ii. 8, and that it is the Son of man who has defcended from heaven, John iii. 13, how perplexed ! cries he who hears, but hears without faith, how difficult is this ! The error is their own,; do thou neverthelefs remain ftedfaft, nor entert^iii cannot be fo'^readUy^invefti gated. He ih^ baf'e Md *tK^ oife T^rtSemart' of the name of Haynes had given aflfyrance to another gentleman of thtf name of Baron, that Sir Ifaac Newton denied, nay derided, the incar- natioii of our Lord. — -But he adually has faid fo. How then is fuch d charge to be refuted ? All means of enquiring into a fa£l of this nature are refcinded. Is Sir Ifaac Newton therefore to labour ort for ever under the weight of this burdenfome calumny ? No, not another hour. The! ahfwer is obvious and fufhcient. The accufation ilands upon_ the very fame t^ftimony which has been already borne againft the refpeded name of Milton ; its validity has been already di-fcufftd j it has b'een 'already fuperfeded. We arc tiierefore at liberty to deny the afl'ertion, and confi- dcr the whole together as only an exercife of /Irian or Soctman Jubtihy, If Mr. liindfey fliould chufe to corroborate this third-hand teftiraony of Mr. "Paynes," by citing Mr. Whifton alfo to give evidence againft Sir Ifaac "Newton, I refer the reader to a letter written by Mr, Whifton hi.m- felf tc? the Earl of" Nottingham, dated July lo, 1719, " concerning the eternity of the Son of God and of the Holy Spirit," He will there find that, out of a ronfiderable number of extrafts from the fathers, fcarce a fingle paftage is juftly repreferited, or truly and honeflly -UanllaLed, bytbait writer. This I ftiould conceive a fufficient ground of obje£lion to Mr. Whifton's teftimony. — -Lord Nottingham wrote .an anfwer to this epiftle, in which he has with great penetration deteded, and ^vith eiritum Sartftum afleris unum Deum, quatn tortuofuni, quaipi. diffitile, quam infextricabile videtur hoc cfle infidelibus ! Tu deinde cunv,^., dicis Dominum majeftatis crucifixum, & Filium hominis efie ijui defcen* ;. dit de ccelo, quam tortuofa hxc videntur & quam difficilial qiii audit, r-t fa nori cum fide audiat, dicit; quia errant ipfi. Sed tu fixus efto, nee du- j, . bites de hu)ufmodi fide, fciehS quia Deus tibi oftendit banc fidei viam^;^,,,; O rig. in Exodttm', ifoxnih w. torn. I. d. 44. i , .r ^ r ' -rrti. \ Net vero quafi blafpheinihteln fhe rapidctis dum velim glorificate ,.^ ,. Dominum meum Jefum Chriftum. Orig. Homil. iii. in liaiam, torn. If .. IM m [ 274 ] nay^ every inftrument of Jewifh perfecution may be confidered as bearing teftimony to his glory. With gratitude, therefore, I acknowledge Mr. Lindfey's contribution of a new witnefs to the Godhead of Jefus Chrift ; for while^ with threats of Jewifh perfecution, he enjoins us to hold our peace, and defift from " fay- ing hofanna to the Son of David," he has Hterally made " even the ftones cry out," Luke xix. 40, (fee p. 166)4 —And does Mr. Lindfey at length fpeak out and pro- fefs himfelf a Jew ? or would he perfuade us that the Jewifh and* Chriflian religions are under the fame difpenfation ? This he can never effe ot -i^n >iuf/ iiij ^ ^ u ■ ■ '. V ., ._ •)T Hcfe ^gairt "we have an inftance of glory being afcri- tjjed( JOwfH^fiX/Q^Ed^ to whom Prigen farther addreffes ^lOflf CHfc To Mr. Lindfey's, however, they feem to have prohibited all intercourfe with him. The fenfe, therefore, in which Origen, an early Greek writer, accepted thofe injuncSbions, I fhall here oppofe to that interpretation which has been lately put upon them by Mr. Lindfey and other £ngliih Unitarians. Mr. Lindfey declares (he fays after Dr. Clarlge and Dr. Hammond, but even their critical authority muft fink under the weight of Origen) that this phrafe of call- ing upon Chriji {lTSiy.et>AiiJi.iv<^) never occurs in fcripture, ■\'">vt.-' .f?l£j :-• - ■ ^® • X Venij . pi-ecor, Dontiine Jefu Fili David, exue veftimenta quae tu Do- aixne induifti propter me, & accingere propter me, & mitte aquam in pel- vim, ic lava pedes fervdrum tuorum, & dilue fordes filiorum & filiarum tuartftn. Cava pedts.animae noftras, ut nos te imitantes & feftantes exua- ^usr nos veter^ veftimenta, Ofig. HojniJ. viU. in Ju4ic, torn. I* p« 2i3> [ 278 ] fo 3S to miply dire£lly inmking hlm^ except in A£!s viL 59. And, laying it down as a general rule that it fig- nifies, having the name of another called upon the fub- je6t fpoken of, he alledges that, in i Cor. i. 2, inftead of, " with all v/ho call upon the name of Jefus ChriPi our Lord," it fhould be tranllated, " with all them that are called by the name of our Lord Jefus Chrift." See Apol. p. 132, and Script. Confut. p. 79; and 102. It is only the reputation of Dr. Clarke and Dr. Hammond that can preferve fuch an affertion from contempt ; and were not the flrength of their autho- rity placed beneath the obfervation, I fhould leave It to fall by its own weaknefs. The remark, fo far as it affecls i Cor. i. 2, muft go upon a fuppofitioa that IvTiKuXHixiit^ here, and in every other pafTage in which it occurs, (one only excepted) is a paffive parti- ciple, or, I rather think, the participle of a fubftantive verb, JBut if this were fo, it muft have been followed by the furname kCdf, put in the fame cafe with the fubjcci on which it is called, and with which it is brought into appofition ; or, if followed by an accu- fative cafe, not appofite, a prepoHtion muft intervene to govern it, and the furname, which is impofed thereupon, whether exprefted or implied, be made the fubjeft of the propofition, as in the epiftle of 01, James U, 7, tq xaXov ojo/ao. to ltD•^>e^^^g!r e^ vfjLoi^, But if the verb ej^jmAsVa^ or any of its tenfes, be immediately followed by an accufatlve cafe, evidently governed by it, it muft then clearly have an a6tive or tranHtive fignification, and be rendered into Englifh by the like tcnfe of the verb " to invoke or call upon ;" fo likewife the participles e'cny.a^^/>ts?®', &c. followed by an accufative cafe, muft fignify " invoking or calling upon^'' unlefs they be themfelves in the accufative cafe, and agree wkh fome antecedent accufative, of whicK they C 279 3 diey aflert that wlikh follows them, and predicate it the furname of the antecedent fubjea Fi!io. brig. Homil. xiiJ.'in teyitic, torn, I., p. 105. Levit. vij, *^'*'^ N n [ 282 ] call upon the name of the Lord, and to adore God, be one and the lame thing ; as Chrift is called upon, (o is Chrift adored; and as we addrefs our prayers to God the Father, (o like wife we addrefs them to the Lord Jefus Chrift •, as we prefer our petitions to the Fa- ther, fo lilcewife we prefer them to the Son ; and as we render our thankfgiving to God, fo likewife we render thankfgiving to our Saviour. For the holy fcripture teaches that one honour fliall be afcribed to both, when it fays that " all men {hould honour the Son even as they honour the Father, John v. 23 ** See above, p. 250. The * Chrifto enim Judael non credlderunt, ideo "nee invocant eum cui non crediderunt," (woJg av I'Wiytu'Kia-oviai l»f Iv hk I'Z^riT^vo'oiv ;) Sed &: in principio epiftolae quem ad Corinthios fcribit, ubi dicit j *' Cum om- nibus qui invocant nomen Domini Jefu Chrifti, &c." {crvv irota-t rcTq IsnKotKaijAvoiq TO ovofjix rS xvpis ri.wwv 'I'/jo-S XpirS.) Eom, cujus nomen invocatur, Deum, Jefum Chriftum efle pronuntiant. Si ergo Enos (aro5 ^jA-crnrEp I'n^iKocXBTc-^ai to oi/of<.a, tS xvpta tS 0eS. Gen. iv. 26.) Et Mofes, & Aaron, 8c Samuel invocabant Doir.inum & ipfe exau- diebat eos {Muvcrvi^ t^ Aapwv 'm ToTq U^ivaiv uvle, >^ Sa/AS'/jA tv TOK £'cr»xaA»|u,£yot5 to ohojjloc uv\e. 'ETTDxaASvlo Tcv y.vfiov, >cj aJlo? ln7viK8BV. Pfalm. xcix. 6.) Sine dubio Chriftum Jcfum invoca- bant: Et fi invocare Domini nomen & adorare Deum unom atque idem eft J ficut invocatur Chriftus, & adorandus eft Chriftus j & fjcut offeri- mus Deo Patri primo omnium orationes, ita & Domino Jelu Chrifto ; & ficut ofFerimus poftulationes Patri, ita ofFerimus poftulationes Filio j & ficut offerimus giatiarum aflionea Deo, ita gratias offerimus Salvatori. "Unum namque utrique honorem deferendum, id eft, Deo Patri Sc Filio, divinus docet fermo cum dicit, ut honbrificent Filium ficut honorificant Patrem, Johan. v. 23. Origen, lib. viii. in Roman, torn. II. p. 382. It were an idle obje£lion to fay here that my quotation is in Latin, whereas Origen wrote in Greek, and therefore that jk-voco, the fubjeft here, might not have been 'csstKOiXEOixxi in the Original. The texts, on which the father has made this comment, appear, and put the real fa£l out of all farther queftion — He tells us himfelf too that he ufed the Sep- tuagint verfion of the Old Teftament. Nos Septuaginta interpretum fcripta per omnia cuftodimus. Origen, Horn. i. in Cantic. Canticorum, torn. I. p. 320. [ 283 ] The fenfe of antiquity is now ftated. To call upon, or invoke by prayer and adoration, is by Origen pro- nounced an acknowledgement of his Godhead, who isf thus adored. And fhall modern criticifm ftand up againft the authority of this Greek father, who has thus explicitly attefted, that whofoever has, even in the Old Teftament, called upon the Lord, has called upon the Lord Jefus Chrift ? But it is not denied, fays Mr. Lindfey, refcinding his former tenet, that, " in the Septuagint, l-srtxa^sV** TO -ovofjLa, Kfptf, is very often ufed, and always fignifies to call upon, or invoke by prayer and adoration, ths Lordy the God of Ifrael." Sequel to Apology, p. 56. Who that God of Ifrael is, the fathers have all con- curred to fhew*. But that is not now the queftion. If the acknowledged fignification of I'CJi.y.oc.'XiOfjLXk be to in- voke ^ and if invocation be a teftimony of Godhead, the Godhead of Chrill muft be acknowledged upon this fmgle conceffion relative to the meaning of the word. But the Godhead of Chrift is not to be admit- ted upon any terms : and whether the premifes can or cannot be eftablifhed, is a matter of little importance, for no change can take place in an hypothefis ; and therefore, though every pretended ground of denial be taken away, the divinity of Chrift muft ftill be denied. Has not reafon intuitively decided againft the dodrine ? RemaiJcs, p. 78. What then can demonftration do but argue ad abfurdum ? The conclufion alone muft be made the criterion of the premifes, and the teftimo- ny of fcripture itfelf, the acknowledged revelation of God, be adjudged a falfehood, when brought into com- petition with thofe innate communications which he J^as been pleafed to imprefs on our nature. — But has fuch N n 2 ^ * Ses page 190, 80, &c, [ 284 ] a communication been, really made? has the human intelle6l been ftamped with fuch an impreffion of a God, as may with any adequacy reprefent the mode of his exiftencer What grounds fubfift on which we may form fuch a fubftantial hypothefis as fhall not inftantly vanifli, when beamed upon by the light of his radiant Word ? — " When I fpeak of the omnipotence of God, of his invifibility and eternity, I chufe a lofty theme j when I fpeak of the coeternity of his only begotten Son, and thofe myfteries which concern him, I take a lofty theme ; I take a lofty theme when I fpeak of the majefty of the Holy Ghoft. Thefe alone afford an ele- vated fubjecft of difcourfe; and after thefe three, fpeak thou of nothing in an elevated ftrain, for all things are low and abjeft when compared to the glorious height of this Trinity ♦." But of thefe high matters it is not reafon which has imparted any information. Right reafon, whofe dignity confifts in felf-knowledge, her- felf comprehended, and, as it were, infulated within the all-furrounding infinity of that Being, who extends beyond comprehenfion, in modeft filence yields attention to the uninterrupted words of her Creator. She fees " the thick darknefs which God has made his fecret place,'* and, confcious of her own inability to penetrate " the clouds which are round about him," with "the earth that fhook and the heavens which drop at the pre- fence of God," " trembling, removed, afar off, fhe en- quires," " and hears him anfwer her by a voice;" fhe is " an- * Quando de omnipotentia Dei loquor, de invKibilitate & fcmpitcrnitate ejus, excelfa loquor. Quando de unigeniti ejus coeternitate caeterifqvie ejus myfteriis pronuncio, excelfa loquor. Quando de Sanai Spiritus mag- nificentia diflero, excelfa loquor. In his tantum nobis conceditur loqui excelfa. Poft haec tria jam nihil loquaris excelfum. Omnia enim hu- milia funt & dejefta. quantum ad Trinitatis hujus celfitudinem fpeftat, Nolite ergo multiplicare loqui excelfa nifi de Patre & Filio & Spiritu Sanfto. Origen. lib. i, in Reges, torn, I. p. 225, [ 285 ] ^'anfwered in the fecret place of thunder;" flie hearkens to the voice of God ; and when he fpeaks, (he accedes, fhe believes. " The thick cloud now pafles away, and brightnefs is before him. The heavens declare his righteoufnefs, and all the people fee his glory." "The cloud is taken up from his fancSiuary," and reafon is thenceforward enabled to proceed. The truth of God alone fhe afiumes for her premifes, and what unbiafied inveftigation muft neceffarily deduce from his word, fhe eftablifhes as the conclufion : his atteftation is to her conclufive. " In the fcriptures then fhe finds and acquiefces in the teflimony of his appointed witnefTes, who have declared " that there is one God, who crea- ted and difpofed all things, and who, out of nothing, gave exiflence to the univerfe ; who was the God of all juft men from the firfl creation of the world ; the God of Adam, Enoch, Noah, Shem, Abraham, Ifaac, Jacob, and the twelve patriarchs ; the God of Mofes and of the prophets. And that this God, as he had before promifed by his prophets, did in the latter times fend our Lord Jefus Chrifl * ; firft to call Ifrael, but fecondly to call the Gentiles, becaufe of the infide- lity of the people Ifrael. That this juft and good God, the Father of our Lord Jefus Chrift, who is the God of the apoflles, alike the God of the Old and New * " Think it not a difgrace to his nature," fays Origen, " if the Son be fent by the Father. For, that you may acknowledge the Unity of the Godliead in the Trinity, Chrift alone, according to Ifaiah m a particular inftance, forgiveth fins, and yet it is certain that fins are forgiven by the Trinity." Nee putes naturae contumeliam, fi Filius a Patre mittitur, Denique ut Unitatem Deitatis in Trinitate cognofcas, folus Chriftus in praefenti lee- tione (fcilicet, '* ecce abftuli iniquitates tuas & peccata tua circummun- davi. Ifaiah:) nunc peccata dimittit, Sc tamen certum eft a Trinitate peccata dimitti. Origen, Homili iii. in Ifaiam, torn. I. p, 350. [ 286 ] New Teftament, himfelf gave the law, the prophets, and the gofpeU Thefe witnelTes have alfo declared, that Jefus Chrift vvho came, was himfelf begotten of the Father before every creature ; that, after having, in the creation of all things, miniftered to the Father, for " by him were all things made," (John i. '^.) in the latter times making himfelf of no reputation, he was made man ; that, when he was God, he became incarnare ; that, becaufe he is God, the manhood has obtained eternity ; that he affumed a body like to our body, in this alone different, that it was born of a virgin by the Holy Ghoft ; and that this Jefus Chrift was born, and fufFered in reality, not in appearance only, and truly died the common death of all, for he truly rofe from the dead, and having, after his refur- redion, converfed with his difciples, he was taken up into heaven. Thefe witncfTcs have alfo declared that the Holy Ghoft is joined with the Father and the Son in honour and dignity *." «' By .the gofpel it is re- vealed * Species vcro eorum qu^ per praedicatlonem apoftolicam manifefle tra« duntur ills funt. Primo quod unus Deus eft qui omnia creavlt atque corapo/uit, quique ex nullis fecit efle univerfa, Deus a prima creatura & cttnditione mundi omnium jullorum; Deus Adam, Abel, Seth, Enos, Enoch, Noe, Se^, Abraham, Ifaac, Jacob, duodecem patriarcharum, WiiyfeUs & prophetarum. Et quod hie Deus in noviiTitnis diebus, ficut per prophetas I'uas ante promiferat, miHt Dominum noftram Jefum Chri- ilum, piimo quidem vocaturum Ifrael, fecundo vero etiam Gentes poft perfidiam populi UraeJ. Hie Deus juftus & bonus Pater Domini Jeiu Chrifti, legem & prophetas & evangelia ipfe dedit, qui & apoftolorurn Deus eft, & Veter;s cc Novi Teftamenti. Turn deinds quia Jefus Chriftus ipfc qui venit, ani;; omnem creaturam natus ex Patre eft. Qui cum in omnium conditicr.c !\it:ri miniftraflet, per ipfum enim omnia fafta funt, noviffimis temporib.rj fcipfum exinaniens homo fatlus eft, incarnatus eft cum Deus effet, & homo mannt quod Deus erat. Corpus aflumpGt noftro corpori fimile, eo folo differens quod natum ex virgine de Spiritu Sanflo cit. Et quoniam hie Jefus Chriftus natus & pafTus eft; vere enim a mortuis refurrexit & poft refurreftionem converfatus cum difcipulis fuis allumptus eft, Turn deinde, honore ac dignitafie Patri ac Filio fociatum, tradi- [ 287 1 v.ealed,thr.t all things were made by the Son, and that without him nothing was made," John i. 3, Let him then who reads underftand from thisj that ^th| name of //;£ Almighty is not more antient in God than the name of the Father ; for by the Son the Father is almi2;hty ; for through Wifdom, which is Chrifl:^ God holds the univerfal dominion^ not only by autho- rity, ao he is Lord, who can enforce his will, hut by the fpontaneous duty of thofe v/ho are fubjeft to him. However, that you may confefs that the Father and the Son poffefs one and the fame omnipotence, as the Son is one Vv-ith the Father, the fame God and Lord, hear John in the Revelation teftify, " Thefe things fayeth he, which is, and Vv-hich was, and which is to come, the Almighty," Rev. i. 4. But who is to come, the Almighty, befides Chrift ? So now, as none fliould be offended that the Father is God, and that the Saviour is God ; fo none fnould take offence, when the Father is almightv, that it is alfo faid, the Son is almighty *." "Of tradiderunt Splritum San£tum. Orlg. Procemlum Libri peri archon ktl de Principiis, tom. I. p. 420. This pafTagc may be referred to p. 144 above, in which Phil. ii. 6, 7, S^ is difcuffed, as may the following: *' What fhall I fay of him who, for the love which he bore to us, made himfelf of no reputation, and, when he was equal with God, looked not on his own things, but en the things which are ours. He therefore humbled himfelf." Semetipfum exinani- \it propter charitatcm qnam habebat erga nos, Cc non quaefivit qua? fua funt, cum edet jEqualis Deo, fed qua?fivit quae noilra funt, &: propter hoc evacuavit fe. Origen. Homil. vii, in Levit. torn. I. p. 85. * Per evangelium docetur q-iia omnia per ipfum fa<5\a funt & fine ip'o faaum ell nihil ; & intelligat ex hoc, quia non potefl: antiquius efTe in Deo Omnipotentis appellatio quam Patris-, per Filium cnim omnipotens ell Pater. Per Sapientiam enim, qux ell Chrifhis, tenet Deus omnipo- tentatum, non folum Dominantis autoritate, verum etiam fubje£Voruin fpontaneo famulatu. .,Ut autem unam & eandem omnipotentiam Patris ac Filii cognofcas, ficut unus atque idem eft cum Patre Deus & Dominus, mid 1 hoc modo Joannem in Apocalypfi dicentem, '' h:zz dicit Dominus Deus [ 288 ] « Of the Holy Ghoft alfo I conceive that fuch is his fan6tity, that he cannot be fancftified, inafmuch as no alien fanaification may accrue to him from without, nor any, of which he was not before pofleffed, accede to him who is always holy, and whofe fandity never had a commencement. In like manner we muft think of the Father and the Son, for the fubftance of the Tri- nitv alone is of its own nature holy, and not by fandti- fication from without : for truly it is God alone who is always holy *." "The true faith then, from which every falfehood and fallacy is banifhed, acknowledges one fole God in a holy and confubflantial Trinity;" and therefore " I believe that there is one God, the Creator and Maker of all things ; and that the Word, which came forth from him, is God alfo, of one fub- ftance with the Father, eternal ; and that, in thefe lat- ter times, he took manhood of Mary -, that he was crucified and arofe again from the dead. I believe alfo in the Holy Ghoft, who is eternal." *' Of the Father I believe Deus qui eft, & qui erat, & qui venturus eft, Omnipotens. Qui enim venturus eft omnipotens, quis eft alius nifi Chriftus ? Et ficut nemo debet ofFendi cum Deus fit Pater, quod etiam Salvator eft Deus ; ita & cum om- nipotens Deus Pater, etiam nuUus debet ofFendi quod etiam Filius omni- potens dicitur. Hoc modo namque verum erit illud quod ipi'e dicit ad Patrem, ** quia omnia mea tua funt, & omnia tua mea funt, & glorifica- tus fum in eis," Joan. xvii. lo. Si vero omnia quae Patris funt Chrifti funt, inter omnia vero qua? funt Patris eft etiam omnipotens, (vide fupra, p. 213) fine dubio etiam unigenitus Filius debet efle omnipotens ut omnia quae habet Pater etiam Filius habeat Et glorificatus fum, inquit, in ei&. *' In nomine enim Jefo, &c." Philip, ii. 9., Origen. peri archon, torn. 1, p. 425. * Puto ergo quod Sanftus Spiritus ita fan£tus fit ut non fit fanftifica- tus. Non enim ei extrinfecus & aliunde acreflit fanftificatio, quae ante non fucrat, fed femper fuit fanftus, nee initium fanftitas ejus accepit. Similique modo de Patre & Filio intelligendum eft. Sola enim Trinitatis fubftantia eft, quae non extrinfecus accepta fan£lificatione, fed fui natura fit fanda. — Vere autem & femper fanftus folus eft Deus. Orig. Horn. xi. in Numer. torn. I, p. 134. [ 289 ] believe that with him no alien fubftance fits enthroned, and that he hath no aflefTor befides the Son and Holy Ghoft : for this blefled Trinity is of one fubftance and infeparable *. <' Moreover I believe that, as there is but one fountain of Godhead in this Trinity, none is afore or after other, none is greater or lefs than ano- ther f." But, to the comprehenfion of thefe deep things of God, the human intellect, I acknowledge, is altogether inadequate, neither has it entered into the heart of man to conceive them. To yield ourfelves obedient to the faith, however, is our indifpenfable duty, and to believe, becaufe the Word of God is our furet)^.s "Let us therefore believe, fo far as we are able^ and call upon him to help our unbelief." ^'Let us acknowledge our own infufficiency, and with proftrate fupplications implore the Word, which is the only begotteri' Son of God, that, pouring himfelf by his grade into our underftandings, he will conde- fcend to illlimine" what is dark, to lay open the things' which are environed, and to difclofe the things which are fecret %;'' " that he will render our hearts fit dwel- ling places for the abode of the Father, Son, and Holy Ghoft i^ rlv l| ayJS Gsov ^oyovy ofAoeviov, ue] ovlcc, t^ tvr io-yaiTuit xuipuv uv^pu'mov ly. Mapia? ava^abowa, k^ tstov Tocvfu^svlcty k) uvufdvlcx, la VBy.puv. Uirivu oe x^ Tw uyiu U.vivy.cclif r^ usl <>f7t . Origen contra Marcioniftas, fe€t. i. 'EvoC' jc^ jjLcvov ©Eov vttrohnnviicroc. (wir*?) Iv ccyloc x^ oixoecrnj rpia^t* — w (tw riarp) iy. vXvi a-vv^pov^^ ^^ Irepov t<, ^rA^i*' Ta vt5y xj tS ayia IlvEvj^ul<^. 'Ojuoaalem Yi^o^ f Homil. iv. in Genef. cap, xv:i. torn. 1. p. 12. The Son of God, cirip'aihg himfelf of his equality Vvith the Father, and slieviing to us the w:iy of knowledge, becomes the exprcfs fimiiituue of his fubflancc, that we, who could net iook upon the glory of his wonderful light, when eradiating from the imni?:ifity of his Godhead, fceina: [298] fulneis of the Godhead." '' And there n^ver Was time when the Son was not. But when ifce fpeak feeing that he is mafJc the cognizable or connprehenfihle bfrightnefs of his glory, nnay, by the view of this brightnefs, thro' habit become capable of looking on the divine light." See above, p. i6, 113, 158. Exinaniens fe Filius aequalitate Patris, & viam nobis cognitionis oftendens, figara: dc- preQa fubftantia; ejus efficitur J Ut qui in magnitudine Deitatis fu» pofi- tam gloriam mirae lucis non poteramus afpicere, per hoc, quod nobilis fplendpr efficitur, intuendae lucis divinas viam per fplendoris capiamus afpeftum. Orig. peri archon, lib. i. torn. I. p. 424. " We ftand \tTapt in aftoniflsment that that nature, which is over all, rendering himfelf of no reputation, ibould, from the fVate of his maje%, be made man, and converfe among men."-— Cum fumoia admiratione ohftupefcimus quod cminens omnium ifta natura exinaniens fe de ftata raajeftatis fuae homo faftus fit, &c inter homines converfatus, Orig. peii archon, lib. ii. cap. vi. p. 441. .. *'Chrifl:, though he committed no fin, yet vras he made fin for us, ft Corinf;h, v. a,i j who, while, he was yet in the form of God, fubmits to be in the form of a fervant; though he was immortal, dies; though impartible, fuffers j though invifible, is ietn-^ and becaufe that death and every other frailty is introduced into our fleih by reafon of fin, he was himfelf made in the likenefs of men ; and being foufid in falhion as. a man, without doubt, fuffering for our fins and bearing our infirmities, he offered his fpotlefs flefh as an immaculate facrifice to God." " Chriilus peccatom quidem non fecit, peccatum tamen pro nobis faftum eft," Dum qui crat in forma Dei, in forma fervi efle dignatur ; dum qui immortalia eft moritor, & impaflibilis patitur, & invifibilis videtur, & quia nobis ho- minibus vel mors vel aliqua omnis fragilitas in carne ex p eccati conditione fuperdudta eft ; ipfe etiam qui in fimilitudinem hominum fadtus eft, & habitu rcpertus ut homo, fine dubio, pro peccato quod ex nobis fufceperat, quia peccata noftra portavit, vitulum immaculatum (Levit. i. 3,) hoc eft, cainem incontaminatam obtulit hoftiam Deo. Orig. Homil. iii. in Levit, torn. I. p. 68. " When he was God, for our fake he was made man, and hurhbled himfelf even utato death, wherefore he is highly exahcd." — " But the Word, which was in the beginning with God, being himfelf Gcd, can- not adn-iit of exaltation ; but the exaltation which was conferred, was conferred upon the Son of man who glorified God by his death j and was this, that he Oiould no longer be another and diftind frprn, but pqe and the fame with, the Word."— << For the glory which accrued to hini on account of the fjffaring of death for all men, was not afcribed to the Only- [ 299 ] thus, we muft be heard with indulgence. Such ianguage refers to time, the cxiftence of that Being jp^hofe duration relates to eternity. For whatever is faid of the Father, the Son, and the Holy Ghoft, muft be underftood to extend above and beyond all time, "all ages, and even all eternity; for this Trinity alone extends beyond not only what can be meafured by time, but whatever our limited intellect can conceive 'bf eternity. To the exiftence of every being, the Trinity alone excepted, time may be and is commen- furate ;" Only-begotten, whofe nature is incapable of death, neither to the wifdom, fanftity, or other divine attributes of Jcl'us, but it is afcribed to the Man who was the Son of man, * made of the feed of David according to the flefli," Rom. i. 3. Wherefore he faith himfelf, *' Now is the Son of man glorified," John xiii. 31. And thi;s it is, as I conceive, that '* God hath highly exalted him" who became obedient unto death, even the death upon the cro/s."— Qui nropter nos, cum Deus efTet, homo faftus eft, & hu- miliavit fe ufque ad mortem, extollitur & efFertur. (Orlg. Homil. iii. ia Judic. torn I, p. 212.) — lUud Verbum, quod erat in principio apud Deom peas, non recipit exaltari j caterum exaltatio FilJi hominis, fibi fadla glo- rlficanti Deum per fuam ipfius mortem, haec fuit, ut non am; liiis ipfe aliud elfet a Verbo, fed idem cum ipfo. — Gloria contingens ob moitem ^ro homlnibus non pertinebat ad Umgenltum, qui natura mcri aptus non ''6rat, neque ad fapientiam, & pietatem & quaecunque aha effe dicuntur in ""tiefu diviniora j fed ad Homihem qui erat etiam Fiiius hominis, *' geniius ^ ' ex femine David fecundum earner.-." QuOcitca quidem dixit, *• Nunc •■■ j^lorifTtatus FiliuS hominis." Nunc etiam opirior Deus eiitahavit fadum ^%bedientem ufque ad mortem, mortem autem Cfucis. Origeii. iii Ev^ng. " Joann. torn. II. p. 271. •^ Let not my reader conceive that I paufc here thro' want of additional matter j I might encreafe it tenfoid ; but I flatter mylelf that I have laid before him at leaft enough to prove my point j and this mull be acknQw- ledgea by any who fhall objed that I have been luperfiuous, that is, have done more than enough. I have taken the pains to examine nearly all the ' paflhges m the fathers of the firft three centuries whicK refer to this text, and now declare, upon the whole, that I have not the fmaliert doubt re- maining upon my mind that it is juftly tranflated in our Englifh Bible, ''and that the inter^^retation which I have myfelf given abott i? in every • i'" ;■■- '■■ ■ 'W Y.to!§ arfi -ay '*{*»—". ait oV/ f)i{j ,{ij|// ^mR\ arf: ; 01 t3dio)f Jonifiw jftJcj Hfi Tt-f dlfccr ^o ^ni-re'tlcH^rftHoihlro-jir n t 300 ] furate * ;'* Space may be and is commenfurate, byt td ^ace and circumfcription the Son muft not be referred. The Godhead of the Son fills up infinity: ''For by the Son were all things created that are in heaven, and tj^a^ ^^re in earth, viiible and invifible, whether they l]c thrones, or dominions, or principalities, or powers; all things were created by him and for him. . And ho isj)eforc all things, and Sy him all things confift,?*, Colofl'. i. i6, 17. Sec above, p. 261. ^ :::: :j i^rQuornodo ergo poteft dici, quia fuit aliquando quando noii fult Filll ^iffrrrc Sc fubilantia uuum funp in quibus pleiutudo Divinitatis. — Hoc antem ipfum quod dicimus, quia nunquam fuit quando non fuit, cum ve- n^k'audiendum efc. Nam & base ipia nomina temporalis vocabuli fig- nijicantiam gerunt, id ell quando vel nunquam. Supra omne autem tem- f us^i & fupr?; cmpia fecula, & fupra omnem aeternitatem intclligenda flint ea quae de Patre & Fil;o|& Spiritu Sandto dicuntur. Haec enim fola Trinitas eft quse omnem fenfum inteliigentiae non folum temporalis ve- rum etiam ssternalis excedit. Caetera vero, quas funt extra Trinitatem, ill. ft^culis & in temporibus mctlenda funt. Hunc igitur Filium Dei, fe- candura'qufly.^Verbiim ell Deus quod in principio apud Deum, Jcann. i. i; Nemo convpnienter putabit in loco aliquo ccntineri. — Abfurdurn namque cl d cere, quia in Petro quidem & in Paulo erat Chriftus, Calat. ii. 20, ^' -ia 'Michaele archangelo & in Gabrick non erat. Ex quo manifefl.; d^^^l^pnditiir q«'a divipitas Filii Dei non in' loco aliquo concludebatur, aiioquin .jn. jjifi:) tantum fviiflet, ^ in alio nor. fuiffet ; fed fecundum in- corpore^ naturae majeftatem, cum a nullo loco concludatur, in nullo rur- fum deciTe intelligitur. — 'Kis igttur nobis de aeternitatis ratione i reriter r^jJCtiiis, confequins eft illud etiam breviter admonere, quod " per Fil-ium fr^^ta,^ifiMiti^^^[ian;a quae i^ ccelis funt Sc qusE in terra, vifibilia & invi- fibiiia^ five j-thr(^i, five dominaticnes, five principatus, five poteftatej, oM'iiia per jptum & in ipfy creata funt, Sc ipfe eft ante omnes & omnia ill:J<:6hfchtq6i^ift caput." CololT. i, i6. Quibus confcna etiam Joai\- ne3:Jn,.EvangcIi(5)dicit quia omnia, &c. Joann. i. 3. {l> -'Kfi yoh'i Ji.) ^Poft hffici aomo^n-ebimus de adventu corporali & incarfiatione Bhigcniti Fij.i Dzi, De.^quQ ita fenticndum eft, ut neque aliquid divinitatis in Cnrjfto ceruiile crccatur, & nulla penitus a paternii fubflantia, qus ubi- qui'e'ftV f»^^ i^utetur efTe rh»i«orrjpJ tbip. J. p. 473. .^JWtiq -J^J^tyr has ufed the following fimilar language concerning oi»r vrf(j Tuv 'JToiYiiAoluv, x^ avvuvy x^ yi'ju^ji.iv<^» Apol, I. p. 44, [ 30I ] I have laid thefe pafTages together that I may at once obviate the numerous Unitarian criticifms which have pafi'ed upon Coloff. i. 15, 16, and ii. 9. I do not in- deed expe£t that my Remarker will defift from mifm- :erpretation, becaufe I have confronted the authority of Origen to his objections. The public, however, for the benefit of which I have laid rt^yfelf under the pre- fent burden, will probably decide in favour of a Greek, father againfl: an Englifh grammatift. My " repu- tation as a fcholar" 1 have very little at heart, and there- fore (land unafFecled by the grofs infujts of this rude man. Let him now turn his obtufe artillery on Ori- gen ; for, though probably not " drav/n into ti;neni ,by the Englifh tranllation," that venerable father has af- forded me his concurrence in my " innumerable bliin^ ders." ■■• ..;^_...-i..:Kup53^^ - -:^:. .; :■ .: --.-.TO ill-:.- ■■ - -^ ""^■ I have 'now :made it manifefl tha*) ^to Pampbilus^ Origen did not appeal* to be an Unitari'eih : 'butdet \i'^ ' fay that Pamphilus was miflaken ; I may yet of a cer-.^ tainty afTume the authority of this Antenicene martyr-^ himfelf to my fide of the queflion, and accordingly now declare that Pamphilus was not an Unitarian. ' ' • But I have fo little doubt concerning the Trinitarian tenets of Origen, that I will no longer hefitate to make the fame decifion concerning him. If ^ doubt could poHibly remain becaufe of that fingle pafTage which Mr^ .. Lindfey has appealed to, let it vanifh before the multi- tudinous contradiclions which this folitary precept has received from Origen himfelf. Let us not concur with f that maxim which is common to ali Heretics, who, if a few expreflions oppofite to the general tenour can be found, invariaMyinaintain^^ the lefs againfl the [ 302 ] ■lore*." Has Origen aciinowledged that the Son Is omnipotent, eternal, omniprefent, omniicient; from the Father and the Holy Gholt indivifible in God- head ; and, together with the Father and the Holy Ghoft, coequal, coeternal, and confubftantial ? has Origen confefled, with zeal confefled that he knew our Lord Jefus Chrift to be God, and yet forbid the ado- ration of our Lord Jefus Chrift? Be it fo. Let us admit thefaft, and grant that the prohihition has genu^ inely flowed from his pen, yet will I not allow the au- thority of Origen's concurrence to that man who fhaiUi one moment hefitate to concur with Origen in the following prayers : " That we may be a fruitful ansd Bot a dry tree, and that the ax which is threatened in the gofpel may not be laid to our root, let us befeech the Lord Jefus Chrift with his Father; to whom be glory and power for ever and ever. Amen f ." And " that, ffeandlng in the temple and embracing the Son of God, we may become worthy of pardon and amendment of life^ let us i;npIore the: almighty God, let us implore tJie infant Jefus, whorn we defire to addrefs and hold ifi our ar^is; to whom be glory and powe?; for evejif imd cKer. Am^ J." ri"^"^ .^ ^4""'"^ ^^ ''^' '''' jd's*. Pi-oprium hoc eft omnium haereticorom j nam quia pDil^t/f'^^ i5"^ in fylva inveniri poflunt, pauca adverfus pJura defen4Mt.q Tw^ll. adv^ Praj^an, cap. ii. p. 505. •f-. Ut germinans lignum & non ficcum efficiamur, ut nunquam ad ra- dices noftras ponatur fecuris quae in evangelio praedicatur, attentiu's Jefum ChHftum Domjnum cum Patre fuo preccmur, cui eft' gl6ria & imperium in feouja focularum. Atamr Origen. Jfo^ail. xii. in;pzf?hiel^ ,tj9^. I. X Nos fttfttes in templo & tenentCB Dei Filium, amplexantefque eum, dig^i rcmlflione, & profeftione ad meliora fimus, oremus orpnipotentem Dcum, orermis Zc ipfum parvuUim Jefum, quern aPoq^Ji &• tenere defidc- raiiH)9- in brachiis : cui eft gloria in fecula feculorom. Amen. Origen. ad fin. HoAil. xv. in Lucam. torn II. p. 143. If [ 303 3 'V CittE«ott/V Thaumaturgus, a nati<^e and after- wards Bifliop of the city of Neoc^farea in Cappadocia^ on the death of his father, who was a Gentile, became a convert to Chritonity. He placed hirafelf under the tuition of Origen^ on whom he has beftowed the high- di encomiums. He v/as very eminent for his piety and the fedulous difcharge of his epifcopal duties. The re* laticn of thofe miracles which are afcribed to this father forms no part of my plan. It is enough for me to ftate the time in which he flouriflied^ and that, having ab- fconded during the Dectan maffacre, he died a natural death, A. D. 264. brtt /-.u • : Up has left behind him a brief fummary of the Cnn- ftian religion, which is fo explicit, that I fhall content myfelf with this fmgle work, and maice no farther ex- tracts from the writings of this father.— By this creed alone it is fufiiciently determined that Gregory of NeO- caefarej^ wasr not an Unitarian : « There is one God the Father of the living WoRi>^ the fubilantial VVifdom and Might, the eternal Imag© (of the Father) ; perfexS^, the Begetter, of him v^ho i^ perfeft ; the Father of the only begotten Sort.--Tli^e is one Lord, One of One, God of God ; the Image and Form of the Godhead ; the effeaual Word ; the cir- cumferent Wiltlom by which all things confift j the creative Power by which all things were made; the true §on of the true Father; invifible of him who is invifibli; incorruptible of him who is incorruptible; immortal of him who is immortal ; and eternal of him Whbrsettethal. —There is one Holy Ghoflr, having his fubfiftence of God, and appearing, manifeft to men :■■ ' - - ,:h-3v: .,u,T^' .r-:..r.;.-- .'-/^ •'.-■•' i-i^'. > .° If any farther vindication be thought nereflary, fee the London edition of' OrJgen. de^Oratione, 1728, com notis fut^jun^ais ab editore Gulieimi> S-Mding, A.M. 4to. Ssealfo-theLlfeof Origcn hYl>g:€ftTC,: [ 304 ] through the Son ; perfe6t life, the image of the peffe£l Son; the caufe of life to thofe who live; the holy fountain, fandity itfelf, and author of fanctification ; in whom God the Father, who is over all and in all^ is made manifeft, and God the Son v/ho is through all. —And thefe are a perfeft Trinity, which neither in glory, eternity, or dominion is divided or feparated from itfelf*."' The wide-wafting arm of a capricious tyrant had now ftained the face of the whole Roman territory with Chriftian blood. Spreading defolation and terror, he aimed at nothing lefs than the total obliteration of the gofpel. An efFe61:, however, unlooked for awaited his difappoirited meafures ; and, to ufs a phrafe not un- fiOvoyivec. — "Eig y.v^i^y //.cy©^ Ix fxcim, 6»eo? Ik ©£«• y^Q!.^dLy\'Y',p K^ hyidii) ^£i3T>3l<^,, Aoy!^ hi^yoi;^ (ro^ia ryjg ruv o'Kuv a-vraasu^ oiXvBu/s noilfoi' aopT(^ aopart', ;cj a2/^rsp!<^ aJpBxflis, i^ «^a.voC[^ uBocvdcrHy >^ . uhh^ aV^i'a. — Kai iv Uvvj(j.oc ayiov, av^^wcrcj;* tixuv ry vjS nX^m r£?JiCi ^csr;, ^uvlcov uilix' 'nv.yyi otyla., ayiOTx;, a.yiac-[.'.S ;^&f'';7o$' Iv J ^avspSrat Qio; o Ylairt^, o i'STi iFailuv, ;cj Iv TTuaiy -^ ©ilq o lilt;, o ^ix TTciiluv. — Dr. Cave has printed this creed in his. life of Gregory Thaumaturgus, which I only mention here that I may guard againft fuch doubts as natu- rJlly attend upon h£is conrrefted with miraculous circumftances. The authentic tranfmifs from Gregory to us may very reafonably te admitted, when the revelation from heaven to Gregory may perhaps be as reafonably rcje£led. There fubfiHs no fuch intimate conneaion between them, that the fall of cither pofition mu(l nccelfarily involve that of the other. L 305 1 lincommon with the writers of antiquity, the blood of* the faints became the feed of the church. Like falt^ which, though in reality it fertilize the foil, was yet erroneoufly fowcd by the antients upon the ruins of a fubverted citadel, as emblematic or productive of flierility, this " fait of the earth" was profufely diiTeminared by the hand of Pagan intolerance ; but God prefervino; to it its natural favour, caufed it to invigorate an abundant increafe. The Gentile Arnobius behdd, but inflead of regarding the ingenious torments which were in- flicted for tire extirpation of chrlftianity as an object of terror, he contemplated the fortitude with which they were fuftained, and, perfuaded thai: this was derived frCJin ho ordinary fource, determined to enquire into the principles of a religion adapted to infpire it. He accordingly applied himfelf to an examination of the Chriftian tenets, and the authority upon which they were entertained. Enquiry was followed by, convic- tion, and conviction by an immediate engagement in the afHi(5fed cau(e. The heavieft burden v/hich could be impofed upon a tranfitory life, vvhen weighed againft the far more exceeding and eternal weight of olory, appeared, in his eyes, now no more than the light af- fliction of a moment, 2 Cor. iv. 17. Taking there^brej for an example of patience, the martyrs who had buf- fered for the name of our Redeemer, in bold defiance of Diocletian, and the ruthlefs zeal of Pagan fuperirition, he embraced, and refoiutcly defended, the perfecuted doctrine of our Lord and Saviour Jcfus Chrift *. aq In * For a few out oiF the multitudinous muders perpetrated by the au- thority of Diocletian, fee Niccphcrl Kill. Ecci. lib. vii. cap. vi.--£;:f, bii Hift. EgcI. lib-, vi i. cap. xi. Laflantii de Moite Perfec- Sulpicii Se- vcri, lib. ii. p. 98. — See alfo the entire firft book of the author under confideralion. The fubjecl is horrid, or I mi<^ht refer to the numerous defcriplicns which record the devices employed bv ths detetted tyrant for ;^2gravating the pans of death. They occur but too frequently, and with too [ 3o6 ] In the firft book of his TratSl agalnji the Gentiles^ h^ enumerates the various" motives vi^hich they had affign- cd for the perfecution of chriftianity. He ftates their objedtions as delivered by themfelves, and to each an- nexes his ovi'n reply. But as a jealoufy for their gods v\^as the mafter-fpring of Pagan animofity, inftead of entering into a formal defence of his ov/n caufe, he prefers recrimination, and objedts to the vanity of theirs. He ridicules the abfurdity of thofe tenets, for the maintenance of which they embraced thefe fangui- nary meafures ; and, though he does in fome degree advert to the fuperior excellency of the gofpel, yet his main purpofe is to reprove the intolerance of poly- theifm, rather than to vindicate the innocence of chri- ftianity. From this circumftance, it appears that no copious profeffion of his faith is to be expeded. The follow- ing incidental pafTage, however, affords one fuf&ciently explicit : He contends that " the gods of Rome have no reafon to be offended at the worfhip of Chrift, becaufe of his human birth and ignominious death upon the crofs. They have no reafon to be offended, that he was ac- knowledged to be now alive, believed to be God, and adored with daily fupplications. In the prejudice of what God is Chrift wcrfhipped ? When multitudes, which you honour as deities yourfelves, have had an infamous origin, purfued a criminal courfe of life, and come to an untimely end, why ihould your ears be wounded at hearing that Chrift is worfiiipped and re- ceived by us as God ? " But you worfhip a man," is too many marks of authenticity and truth, in the antient hiftorles of th3 declining Ro;nan empire. f 307 ] is the burden of your accufation : fuppofe it true, yet (even on your own principles) he ought by us to be confefled our God, on account of the many liberal gifts which have proceeded from him. But, feeing that he is really and indifputably God, do you expe6t from us a denial that he is the objed of our moft zealous adoration, the acknowledged head of our body ? What ! cries the angry bigot, this Chrift God ! God, we anfwer, he is, and God of the inter- nal faculties. And {hall he be deemed a mortal beina? fhall he, at the voice of whofe power difeafe and infir- mity withdrew, be confidered as but one of our gene- ration ? fhail he, at whofe bidding the fcas and winds were rebuked, at whofe command the long-departed fpirit returned to the body, at whofe call the dead came forth from their graves, and who, on the third day, burit the bands of death himfelf ; (hall he be con- fidered as but one of our generation ? — Nor yet by fe- condary means, or the obfervance of ceremonials, did Chrift perform thefe works. Thofe mighty wonders which he wrought, he eiFe6led by the mere power of his own name.-r^He is the high God, fent forth by the Omnipotent, the God by whom we are preferved, and who caufeth us to dwell in fafety *." See above, p. 240 and 256. f ,3viiB won 'i 1 Q,\r//) to uv ■MumiinniiiiiiliijUlHii^MairawwiW!^'^— '"^To'th^- name of Cyprian, Bifhop '-if ^tl)arthage, the world has lately been introduced. How far his character and condu<£l have been juftly delineated, it is not my province to enquire. I am contented that a fervent zeal to unite, fnall flill be conftrued into an artful ambition to rule the church of Chrift ; that the ftrenuous effort to check the growth cf error, fhall flill laqtii oi barn-^ be l)a>eUs v^flris, mortalium fuflu'iiftis ex numcrc, & ccbIo fyderibufque do- natis ? — Nihilo minus tamen nati hominis objectatis cultum j rts agitis fatis iniuftas, ut id jn nobis conftitbads efTe (^aiilnabile, quod & ipfi vos jaftitatisj & quae vobis IJcere permittiris, confimiliter aliis licitum elTe jjolitis. — Natum hoininem colitis !• etiana fi eflet id verum, (locis ut ia fuperioribus di€lura e.1) tamen pro muUis, & tam liberalibus donis quze ab eo profe£la in nobis i'unt, Deus dici appellarique deberet. Cum vero Deus fit re certa, & fine ullius rej dubitatiohis ambiguo, inficiaturos arbi- tramini nos efle, quam maxime ilium a nobis coli, & praefidt-m noftrl corporis nuncupari ? Ergone, incuiet aliqui^ furens, iratus. Sc percitus, Deus ille eft Chriftus ? Deus, refpondebim-js, & interiorum potentiarurn Deus. — Ergo ille mortalis, aut unus fuit e nobis, cujus imperium, cujus vocem, popularibus & quotidianis verbis^mifTam, Valetudincs, morbi, fe- bres, atque alia corporum cruciamenta fugiebant ? — Unus fuit e nobis, qui redire in corpora jamdudum animas rr:ecipiebat effiatas ? prodire ab agaeribus conditos ? — Arqui conflttit Chriftum fine ullis admin'culis re- rum, fine ullius ritus obfervatione, vel lev;,?; omnia ilia, qua? fecit, ncnii- nis fui poffibilitate feciife. — Deus illefiibliniis fuit, Deus radice ab intima, Deus ab incognitis regnis, & ab omnium principe Deus sospitator efi:' mifTus. Ainob. adv. Center, lib. i.j^.^ ^j^^ j^^j,^^^^^ This laft title Arnobius gives to our'Lord; in oppofiticn to Jupiter, to ■whom it. had been afcribcd by the Gentiles, and from whom he now transfers it to its proper owner. 1 have omitted to tranflate or tranfcribe the very numerous inftances of our Saviour's miracles, and of Pagan dei- ties, which our author has produced as examples of the divine power of one, and the wretched a'ofurdity cf the other. They were altogether unneccflary to my p'rrpofe. He has indeed multiplied them to a degree that feems as if, even in his own time, they muft have been fu^erfluous. [ 3^9 ] be conftrued into the claim or exercife of an ufurped prerogative. I have no immeaiate motive to deny, that the utmoft felicity of human life is conftituted by the mitigation of exile, and the fafety of a chriflian biihop judicioufly exernplified in the profcription, the baniih- ment, and the murder of Cyprian. The tenets, not the virtues, of the early Chriftians, form the fubject of the prfefent enquiry; and, to the afcertainment of the former, the vindication of the latter is by no means necelTary. Let perfecution continue to enjoy the ad- vocacy of a nev^r-found apologift, and, affuming the fymbols of juftice, infli6t a merited punifliment on the guilt of chriflianity, I am not nou' concerned to repel the blow; I have not undertaken to exculpate the members, but to inveftigate and promulge the doc- trine of the primitive church. The eflablifhment of dates, however, is within my province, and therefore it is necelTary that the merit of killing Cyprian, fince meritorious we are taught to conceive it, fliould be refum.ed from Decius, to whom it has been erroneoufly afcribed, and reflored to its pro- per owner the emperor Valerian. But where that humi- lity with which this martyr profeffed the hope of eternal, glory to be his fole motive for preferring death to the abjuration of his faith in Chrift, is reprefented as mere aftedation, there I acquiefce; nay, I muft accede; for, upon fetting afide the teftimony of every antient record, it appears, upon the ftronger evidence of modern fuggeftion, (and who can refift it ?) that he was inftigated to extend his neck to the ftroke of a common execu- tioner by that far more adequate principle, the mofl afpiring temporal ambition *. This * See Mr. Gibbon's Hlftory of the Decline and Fall of the Roman Emi)rre, vol. I. p. 546. Vide Cypnani Opera prope pafiim, prsfertiia, ad Demetrianum lib, p. 193. [ 3IO ] This «^ prleft of Goci and of Chrifl," as Pontius, his martyrologift, ufing the languag;e of St. John, has termed him f. having either abfented himfelf through the apprehenfions of falling a viiftim to the zealous fu- perftition of Decius, or being compelled to abfence under a judgment ot exile, was, for a confiderable time, reduced to the hard neceility of adminiftering his paftoral function by letter. The diftraded ftate of a perfecuted church required a fteady exertion of his au- thority. The confirmation of the timid, the reftitution of the lapfed, and the f; ppreffion of fome innovations, which his prefence would probably have prevented, required his ftri^teft attention : and both the language and argument which he has made ufe of to thefe fe- veral purpofes, evince his fears that they might not prove effecStual. He faw, from a diftance, that divifion was introduced among thofe who were committed to his charge, and that, forgetting their abfent paftor, many were drawn afide to follow other leaders : di^fi- rous, therefore, that the whole body, fitly joined to- gether, fhould again be compared in the unity of the faith, he transfufed the ardour of his mind into his writings, and endeavoured to render his anirnated page a ferviceable reprefentative of himfelf. It is fcarce neceffary, therefore, to add, that he is a voluminous writer, and that he has made frequent and, ample profeffions of his faith. From his primitive pages, however, I ihall content myfelf with making but a few conclufive extracts, having already adduced the authority of Cyprian to the eftablifhment of many texts •f- Dei & Chrifti pontifex. Pontii de vita Cypriani, p. 5, (^ pofteay p. 9, Dei & Chrifti princeps. — See Rev. xx. 6, and v. 10. This Pontius was a Deacon at Carthage, and, according to his own account, enjoyed the intimacy of Cyprian, [3"] texts whicli the unitarian fcepticifm of the eighteentb century has been pleal'ed to conteft §. In a treatife written againft the Jews, he formally undertakes the proof of our Lord'.- divinity. To this end, he draws together a great number of paflages fronx the fcriptures ||. Our Saviour's affertion m the apoca- lypfe, that " I am alpha and omega", he quotes in terms exactly correfponding with thofe which we re- ceive as the genuine production of the apoftle's pen *. He produces the addrefs of Thomas, on being fatisfied of his Matter's identity, as an atteftation of that apoftle's belief that Jefus Chrift was " his Lord and his God f*" And, efteeming it an incontrovertible argument of our Redeemer's godhead, he relies upon that teftimony which is borne by the almighty Father himfelf to the glory of the afcending Son, *' Thy throne, O God, is for ever and ever," &c. Pfalm xlv. 8. Heb. i. 8. % Nay, but, cries the Unitarian, does it appear too from Cyprian's Latin verfion of this text, that the name of God is written vocatively ? I admit that it does not ; but it does from the argumentation of a Jew, who told Origen, that becaufe God was here addrefled by name, Chrift ^ See above, p. 31, 122, 158, 204. y Pfalm XXV. 4— xlvi. 10— Ixviii. 4. Ifaiah xxxv. 3 — xl. 3-- xlv. 4— Ixiii, 9. Baruc. iii. 35. Hofea xi. 9. Zechar. x. 11. Matth. i. 23. Luc i. 67— ii. 10. Joann. i. i, &c. &c. Rom. ix. 5. Vde. Cyprian, adv. Judaos, lib. ii. cap. vi. & fequent. Vide fupra, p. 31. * Apoc. i. 8 — xxi. 6— .xxii. 13. Ibid, Origan has aifo declared this text to have been fpoken by our Lord Jefis Chrift. This is a very an- tient proof of its authenticity. Origen. prefatio ad lib. in Evang. Joann. torn. II. p. 161. See above, p. 214. f John XX. 28.— See Script. Confut. p. 75. J Thronus tuus, Deus, in fecula feculorum. Cyp. adv. Judaeos, lib. Ht cap. vi,— See Script. Confut<^p. 155. And above fse p. 88, 106, 21^^ t 3»2 ] Ghrift is therefore not the ohje(2: of th£--Pfalmlft's d'J2^- ology :!:. For nothing more than the verbal conftruc-v tion of the fentence do I defire the authority of this Jew. By him who was eftcemed a^wjiCe fnan amojig the Hebrews, ^nd v/ho therefore probably underftood the royal prophet's original language, it is adp^jtted. tliat the perfon glorified is denominated God, though^, it' be denied that Chrift is that perfon. But it is admit-fj, ted by the Unitarian, that Chrift is the perfon glorified, though it be denied that he is denominated QoD^ ,^]. have an undoubted right to .a-^;ail liiy caufe ;of ey^ry^- argument which its adverfaries contribute ; and now ., accordingly, againft the antient, I eftablifh the con-^ ceflion of the modern Unitarian ; and Chrift is thererc fore the being glorified ', whilft, carrying this forward, againft the modern I equally eftablifh the afiertions of the. antient Jew, and therefore fefus ChriJi',is,deiiG.ml^i Hated God. Thus, collecfting and laying togethct fuch portions as are admitted feverally by the members of this fraternity, the parts, though deficient, as fepa- . rately conceded, are yet, when united, found perfetStry to correfpond with the doctrine of the fcfiptures ; and thus, by their own admiifion, this text, ftanding ex- empt from farther controverfy, remains a proof of the godhead of our Redeem.er, of his feajt on that throne., v/herein he fhall reign for ever, of his fceptre in ihat kin2;dom ^ Confidera quod Deum alloquens propheta, cujus fedes eft in fecnlum feculi, & virga direflionis virga regni ejus, hunc Deum ait unftum a Deo qui fit ipfius Deus, unftom autem prae pajticipibus fuis, hie dilexic juftitiam & habuit iniqiiitatem in oriio. Pf- 45, 6, 7. Heb. i. 8, 9. His verbis memini me urgerc vehementcr Judaeum, qui fapiens habebatur apud fuos ; cumque non poflet fe expl care, ficut decebat Judaeum, aiebat ad univerfitatis Deum di£lum eflc illiid, " fede^ tu2. Devs, in fecutitn ffe- culi, &c." ad Chriflum vero illud <' dilexifti jnftitiam & habuifti odio iniquitatcm, &c." . Ori§^en. contra Celfum, torn. II* f. 4^6,^ .^ . [ 3^3 1 i^ingdom, of which there shall be no enDj Luke i. 33 *. , . But St. Paul, fays, that "when they which ard Chrift's fhalJ, at his coming, rife from the dead, then (cometh) the end f; when he fliall have delivered up the kingdom to God, even the Father, and when all things fliall be fubdued unto him, then fhall the Son alfo hirnfelf be fubjedt unto him that put all things und^r hiipi that God may be all in all," i Cor. xv, 24,&Ci From which pofition the Unitarian, erroneoi.fly conceiving this kingdom and the divinity by us afcribed to our Saviour to be fynonimous terms, infers and infolentiy urges the groUndlefs mference, that he has found a period appointed to the filial godhead ; and hoping to eftablifti his own opinions upon the fubver- fion of confifiency in the revelation of God, with this affertion of St. Paul confronts the teftimoiiy of the evangelift, and from confufion, which I think he is right in confidering as the only bafis of his tcne'^, con- cludes that " Chri/I Jhall not reign for every end that of his kingdom there /hall he an end.'* Before I enter into an enquiry what may te the in- dention of St. Paul in the pafTage before us, it may not be amifs to premife, that, as among all men who ad- mit the authority of the fcriptures, it mufl be agreed that the fqriptures are the uniform dictate of ere ^ . irit, fo it muft neceflariiy be agreed, that the apoftle has not here advanced a pofition diametrically oppolite to k r that ♦ T»5? ^«• ,, , ,- But w)e Icarn from the holy fcrlptures, that to the Man Jefus a kingdom has been given ; that, the fulnefs of the godhead dwelling in him bodily, he is made the head of all principality and power, Coloff, ii. q j that this Jefus whom the Jews flew and hanged on a tr^e him hath God exalted with his right hand to be a Prince and a Saviour, Ads v. 31, conftituting the fame Jefus whom they had crucified both Lord and Chrift, Ads jj, 36. We alfo learn that the glorious King, from whom we ihall receive our final fentence, is, no other than the Son of IVUn, Matth, xxv. 34, Ads x. 42 — :j^vii..3i. Having thus fcen our bleiTed Redeemer feajtCjd 0Jtj[|,t)ie throne of his glory, and worflilpped by every knee in heaven and in earth, Phil. ii. jo,.the purgofe for which thefe high and ftupendou? hoi>pufs have; .f^een conferred upon this Man remains to be enquired into; and this we find to be briefly, that " God, not havino- appointed us to wrath, . but to obtain faJv^tion by our Lord Jefus Chrift, who died for us that v/e fliould livie together with him," i Thefil v. 9, 10, has, for tl)e fuffering of death, crowned with glory and honour Jefus the Son of Man, that, by the grace of God, hp ihould tafte death for every man, Heb.. ii. 9, and th.^t he might give repentance and forgivenefs. q^.'fifl^ A^^V. 31. " '^' :^,^.i I t'516 ] ^ . 'fte' kingdom" or our gi-kcib Redcemef' we'firid alfo to have been predi6leci5 and that the apoftle dedarfcs all things fubdued to him in cdnformiiy with the pix)phecy of the Pfalmifl, that he muft reign till God fhall have '^ -^put all erieniies tinder his feet, Pl'al ex. i, i Cor. xv. 25. ri ^' Th"s then wriiaye found, not only the fureword -^ of prophecy, but the motive and purpofe of our Sa- "^ ^^yiour's exaltation to the kingdom which he fhall here- "'' j after deliver up ; and if now we can find him alfo ap^ pointed to any other office from the fame motive, to t*he fame purpofe^ and with reference to the fame prophecy, the nature of that kingdom, whiclij; is the fubjedl of the apoftle's pofition, may perhaps appear, f [^ it may perhaps appear that it is a kingdom fo confti- ^' ' tuted, that the Son may deliver it up to the Father ^"" without the diminution of the Filial, or the augnienta- ' ' lion of the Paternal, glory. : " — luo flo grnb^'t £ ovsrf siobiom 'nsa bnB .b^mKfiul zbA 2B f^fif^^'f }{^t'tl^elCaptam oT'ourT^^^ being made per- ^"''"^efl through fufFerings, was therefore called of God 1 un High Prieft after the order of Melchizedec,. we arc '"^'' exprefsly told by St. Paul, Heb. v. 8, 9, id. We fee * him alfo made in all things like his brethren, that he ^'^^ Vnight he a merciful and faithful High Prieft in things pertaining to God, and this too in conjunction with terms which confer the mofl: glorious dignity upon his iffj ^^^^^cerdotTilch^LTz&ier^UGh: ii. 9, 14, 17. That King, Imi^Ar^y Whofe fentcnce we fliall all be finally determined, -'"" "'-We have feen to be the Son of Man ; but it is becaufe 'V^^G^Yk is the Son of Man that he hath received authority -od 01^ execute judgment, John v. 27. Thus do we find ^Imcp^^ apoftolic fpirit laborioufly infifting upon the human ^'^^'^ ' nature of our Redeemer, as the fub]c^ of ervefy afler- ^"it tion by which he is faid to have received an appoint- ,bnob jg^e'nti dnd every appointment, whether it be termed '^^'" royal, { 3'7 ] , fioya!, pontifical, judicial, or executive, which he has ';, received on this account, we are evidently told has V V l?eep conferred upon him merely with relation to us. 5vL The motive, therefore, to our Lord's appoinirnent, ^ both to the kingdom which he is to deliver up, and to the priefthood, being the fame, even his participation pf our carnal nature, the identity of his regal. dignity ,. and priefthood, is the natural inference. But if this .3^3f|)e deemed too large a dedudlion from a fingle point of -qs (^^cernent, that they agree in the firft article propofed^ o3 /^^ij^M. 1. (hall -yet infift upon, defiring only that this ■^rrc concurrence jnay he G^ried, forward in aid of farther -ifiaqqB 2qEdi3q yfim ^nobHoq s'alflQqs srfOo Baidu^ ^ " ifinoo -And this their agreement w^th refpedt to tne purpofe -^jdtctf 'he inftitutlon will contribute ;. for as our blefied '.nap^yt^ur, is both King, Prieft, and Judge frorn one imotive ; namely, becaufe he is the SorL of JVIaii who has fuftained, and can therefore have a feeling of, our .^^v, Infirmities, Hc-b,-iv.ti5; fp -W£ are infl:ru6ted--that, as ♦5Qf, his royalty is conferred for the purpofe of giving mn repentance and forgiveneis of fins, the end of his ->;j} priefthood alfo is to^' make: reconciliation for, the fins ;,i , hi the people; for in that he himfelf bath fuffered, ..p being tempted,; fie. is able to iuccpur them that are rhi,,: tempted, {lek ii-il ^>nf Sbrm ^boD oJ ^ninr^mq ^id (loqi; ^t:u-.:i c;^.o,;o-y {lom ^d^ I'^'i^CO ff^fffw 2f^i;» gni^H i/Boft it ^otlv be lound, to corre§w>B^^v»jf^}9^e; a^ the ocMiifif?^^ prcdidtion, and are by the apoftles alike inferred •UjGi:;frQip-the fame- prophecy, no farther doubt can be rea- vhiodibeayy, -entertained of the identity of this fvOv'trcignty, ■,;;r and the priefthood of Jefus Chrift.- In- the paflage bc- jfirai.rfore us^ then, ii^ the firft chapter of St. Paul's, epiftle -i3Be ^0^'the Epliefiansjnjipd in the declaration ui^^U Peter .3aioq(|© a mixt multitude at Jefufalem, Ads ii. 34^ we are b'>rni3ltQjd .that:G04 halh JTftifedvtbis Jefulr. from, the dead. rn^Qhm Lord, and fet him far above all princrpaJity, and power, and might, and don-iinion, in completion ©f the pfaimift's prophecy, which ia) s, '' Thou madeft Jiim to have- dominion over the works of thine hands ; thou haft put all things under his feet," Pialm viii. 6 ; and which again addrelles him, faying, '' Sit thou at xny ri2;ht hand until I make thine enemies thy foot- ftool'V Pfalm ex. i. But not only St. Paul deduces the doctrine of our Saviour's pricfthood from the fame predi6iions in his cpiftle to the Hebrews, but the royal prophet himfelf has declared the fubje<9:ion of al| things under the feet of our great Mediator, '* the Prince of our Peace," Ifatah ix. 6, Eph. ii. 14, to be a eircumftance defcriptive of a prieilhood after the order of Melchizedec, King of Salem, which is. King of Peace^ Prieft of the Moft High Goil, Pfalm ex, Heb. i. 13 — X. 12. And now, as the law was held under the htv'i^kdl 'pfrifefthood, Rfb. vii. 11^ (o we may, from ttte tciiure cf a better covenant under th^e mediation of our glorified Advocate, conceive the priefthbodwhkh, through' tbe^ ill trod u£^von of a better liope by which wo draw nighf to God, has fuperfeded the carnal ordinance, to be the firft ftate of that king- dom,^-In the confummation of which v/e fliall be put >nra the fubftantial enjo3n-nent of the things hoped for, Heb. xi. I, and, having been reconciled, be brought nigh -to' the throne of grace, and by the Captain of «ur'fiilvuti6n -delivered up to God, even the Father. n lb ^fliB uiB 3'-' •Havlno^ thus demonftrated that the fovereignty of ©ur Lord is that relative chara«Sler v^hich be now bears, and fhall eternally bear to us, whom he has not been afhamcd to call brethren, Heb. ii.^ii, and Vt'hich has been conferred upon that nature which he pofTeiTes in common with tlwfe for whom he ever liveth to make interccffion, PIcb. vii. 25, it neccflarily follows that we arc [ 3^9 1 are the fubje6ls which conftitute his kingdom, and there- fore that, as our falvation is to be, in the end, the fruit of his viaory, Heb. v. 9, this kingdom is, in the interval of time, capable of increafe, even till it afcend to final confummation ; for as there now fubfift enemies which for the ptefent bear rule, but fhail hereafter be fub- dued under his'feet ; till the period of their fubjugation it is evident that he bears but a divided fway within this kingdom : the firft oiSce, therefore, that is- ap- pointed to the Son of man, in difcharge of his royal power, is the extenfion of its prefefit linaits. He has already abolifned diftinftions among nien, with rela- tion to God, by his incarnatioh ; and' by his afiump^ tion of our carnal nature, the Gentile and the Alien are naturalized and become -of the common v^ealth of Ifraeli The world, thus rendered equal and united Within itfelf, required yet the means of reconciliation with God. He, therefore, whofe flefti had before ga- thered together thofe who v/ere fc^tliered ; ahrpa4, and inade one fraternity of -all men, , and yet, by coiuinuiiig to participate of that Befh, for a while permitted man to remain divided from God, as the reprefecitative of our nature has already laid down his fleih, that fo the enmity which fubfifted before by the ilefli, might, by the cutting off of this prepared body,, be aboliihed, and we, by the crucifixion of our carnal Mim, ihould thence be enabled to do thy will, O God. Thus are we reconciled to God by the abolition of the enmity which the crofs had deftroyed. We are firft, all m.en, as well the Alien as the Jew, colleded together, in the temple ; and the partition wall being broken down, one facrifice is tlien ofl'ered up for all alike ; the vail is now rent, and v/e may therefore enter into the holieft, being reconciled.to God by the death of his Son, Eph. ii. But now is Chrift rifen from the dead, and become the nrft fruits of thtm that flept, .1 Cor* xv. 2O* ; * Xf ^therefore, whe« [ 320 3 Ujrhfn wc were enemies, we were reconciled to God by the death of his Son, how much more, being recon- ciled, fhall we be faved by his life?" Rom. v. lo. To accomplifh this infinitely merciful End is his preferjt occupation, the exercife of his prefent fund:ion. He has already died, and, as our propitiation, has once offered his own immaculate body; but having raifedi this up from the darknefs of the grave, and taken it with him into heaven^ he ftands forth our High Prieft over the houfe of God^ Heb. x. 12, 21, pleading the merits, and, by his interceffion, rendering efFedtual the blood, of that one fufficient facrifice which was given for our redemption, henceforth expec^^ing till his enemies be made his footftool, Heb. x. 13. But this Mediator, I Tim. ii. 5, of the New Teftament has at length ac- complished the Ei'id of his advocaty, and obtained i*e- conciliation for us. The enmity which had before fubfifted i'$ reprefled, and fin being depofed, al! they which are Chrift's are made fubjeft to the reign of righteoufnefs and grace, Rom. v. The priefthood muft therefore of neceffity ceafe here. On the determi- nation of either correlative, the rehtion is by confe- quence determined. But Man has obtained his fuit, and is now no longer a client. The Advocate is henceforward unneceflary ; the rhedratorial kingdom of the Son is therefore no more ; the facrifice is accept- ed^ and the Prieft retires from the altar. But, in the twinkling of an eye, the Son of Man is fcen coming in the clouds of heaven with power and great glory. The trumpet founds, and, from one end of heaven to the other, the eletSl are gathered toge- ther before the throne of his glory. To thefe the King is now heard to fay, " Come, ye bkilcd of my Father, inherit a kingdom prepared for you," I Cor. XY. 52, Matth. xxiv. 3c— xxv. 31, 34, The ^^jTlhe deciHve word js gone, forth ; the final fen te^jj^ ^siproiiQiinced, by which eternity, is.-adoiiniAerec). TT;^ (hpr ist, njow airo.,J€terniined. Execution alone, aw9.it? thp,-„ pii.hjifhe.d judgment., ^ At this point of tini^ ^refore,.. the . executive (up':Qi^d,c:^ . of .^^pur: , Xorci ra- ceives its commencement, and ?<:cordingIy the Captaip |)i; , .our falvation, who had called on us to come ^nd ipherij: the, kingdom which ; he had been heretofore oq- .capied . in,, preparing for our reception^ leads us_ .forth from the tribunal qL recqncile4 juftice, and. .becomes l^imfelf the :CQpdH^^^^.^p>^Jt^^ij^^ ^^Thus has our corruptible put on incorruptlon, pur ^^pj-tal,, immortality i, and that faying which is written i^^jjrought to pafs : De^th is fwalk)wcd , up in, victory, X Cor. XV., 54. ,We' that arc 'CKrift's are made alive, and being changed, W Qur Lord Jefus Chriu, oux" Vile body, that-^it rnaj he fafhicjned like unto his glo- rious body, according .to the working \\;hereby he is able even to fubduealj things unto hirnfelf, Philip, lii. lol 2 i . How indeed, I adm It' it, "cometli' th'e t nd r'' but of what ? or the kingdom which has juft attairieU to its predeftined univerfality ? No : but of ftrife and cc^^i'^ • of ail^ofiile rule, authority, and pov/er; of the principality of Tin which had reigned unto death, Rom.,v. 21. ,. Now indeed cometh the End, the ^lo- fious End ; to the attainment of Which bur gracious Redeemer had "taken, laid down, reaffumed, and ex- atted Into"" heaven, our carnal nature*. By hitti wlib S^ S J -, . hath ^ Although *«^ihe Eiid*' •unqueilionably fignifies "the determinationlsf tl\!fctes •< the purpofe t-o which, ^y inftitution/is-ma, i Peter i; 9, is the do€l) ine which the apollle here inculcates, an^ to which this brief afler- tion appears therefore more naturally referable. And it feems to me, that we may with equal propriety affert, " then cometh the determination' of the commandment when we love one another," as declare the king- dom of Chrifl determined when "the End ('cometh),''" f/la to T'EAOS, 1 Cor. XV. 24. To ^f TEAOS t^Jj rnrccpayfiXia.; Ij-iv ciya-STTj I'x. ita^afuq y,cc^yiagy 1 Tim. i. 5. In what fenfe is Chrifl: affirmed to be " the End of the law," but as the law was fulfilled in Chrlft ? TEAO^ yxp s/o/zS Xpro?, Rom. x. 4. And how is " love the end of the com- mandment," but as love fulfilleth the commandment ? ii'Krifuy.ex. hv vo- y/d 'h ccyx^-A, Rom. xiii. 10. "For all the law is fulfilled in one word, even in this, ihou fhalt Jove thy neighbour as thyf.-If/' Gal', v. i'^ James ii. 8. [ 323 ] he receives our fubjecSlion to the reign of grace unto eternal life, Rom. v. 2i * j he takes us for his people, declares himfelf to be our God ; and the rivals of his univerfal power ; being fuhdued uader the feet of , jfiLom. vil kii This is "the End' which thp fufferings and merits 'of our Re^deemer have cbmpalfed' for us j tins' 'the eventual rcconHli^ion and delivering up of his everlafting kingdom, 2 Pet, i. 1 1^ t0ii .w..,. . ,\r. •-' :'r^ ■' V-^ (U 's- wod/igt'm §1*^''^ 3l^n^ u-'fii ^sidi ri, rr [ 324 ] put down; it is abjured, by the ranfomed inheritance of Chrift; and henceforward, witl> re fpqd, to,, reared mankind, God alc^_|s,allln alj," y^,;ix. '^I^Hib'^ >^r. I-ha\'e proved now to my own, and, I hope,, to my reader's fatisfadlion, that the kingdom which Chrift fhall reconcile, and, in the End, deliver up to God, is that kingdom, to the pofTeiTion, improvement, and completion of which his manhood has been exalted. This cannot, indeed, admit of doubt, when it is con- fidercd that thofe fufFerings which his human nature alone could undergo, are affigned as the reafon for his promotion. " He became obedient unto death, where- fore God alfo hath highly exalted him." To this end Chrifl both died, and rofe, and revived, that he might be Lord, both of the dead and living," Rom. xiv. 9, Philip. i;r.9,\ 2 Cpr. Yj.' i5|i See above, p. 298, the note.' Bu'0tp:3ay perhaps fee faid, tf^a^ the spoftie has here revealed tht future fubje61:ion of the Son, together with that of the kingdom ^hich he fhall hereafter deliver up to God J and that, if,,Jii3 human nature be really the fubje'fl: of this pofition, an abfurdity refults ; for that the fubjecSfion of his human nature having commenced in the mom.ent of his incarnation, the commencement of that fubjcclion could not be dated from any future period, and therefore that his human nature is not the fubje61: of the apoflle's prefent pofition. That Ghrift having, as a Son, learned and rendered obedience, is therefore, in his individual capacit)^, fubject to God, is a point which I at once concede. Over him Sin hjid never extended her dominion ; and the cords of that ftinglefs tyrant Death being caft from him, this one Man has unqueflionably, from the very [ 325 ] very (Commencement of his carnal exiftence, found h his chief delight to yield fubjeiStion, and to do the will of his Father. Some aggregate charadiier muft there- fore be explored, in which the fubje6lion of our King to the dominion of God alone has not yet attained to its perfection ; but in which, when the End cometh, and that he fha]! have put down all rule, authority, and power, the Son may with propriety be afErmed lirft to enter into a ftate of fubje6lion to him v/ho had fubdued all things under him for that great and mag- nificent purpofe, that God may be all in all *. That affembly of the eleit which fhall, in the End, be convened under Chrift, and which is here denomi- nated the Kingdom, is frequently fignified in the fcrip- tures by the name of the Church. But whether we denominate it the kingdom or the church of Clirift, it is obvious that, within the precin6ls of either term, the great Regent or Head is him felf comprehended. Now, while other powers bore rule or exercifed authority within that jurifdiction, in which it was his province to tread down thofe enemies which perverted our alle- giance to, and retarded our reconciliation with, God, Chrift could not, in the plenitude of the appellation, be termed the King or f^ead ; for though he was in- deed appointed to the fubjugation of the adverfary, yet fo long as the banner of him who hath the power of death was difplayed and reforted to, the finiflied ftate of our Lord's fupremacy was deferred, Heb. ii. 14; and confequently, however perfe6t the Head himfelf, fepa- rately * The ftrufture of the text requires this interpretation, both in our verfion, and in the original Greek. It is not therefore to be concluded hence, *< that the Son is fubjedt, that God may be all in all;" but that « all things were put under the Son, that God may be all in aji." [ 326 ] rately confidered, muft be acknowledged to have at all times been, " the church, which is his body," not being yet wafhed from every fpot or blemifh, precludes the poffibility of his rendering fubje6lion to God in the fulnefs of that aggregate charader which is not yet acquired, b«t in which 'we fliall hereafter find him combined witli aiid unite4itfiiJft«> a ^boki ^th io »jju;; .^■v■- ■;■.■, . J". ;■ . - -" — '• :rT ■ J>rTK r'tif:"!!"! ^'■fl -v^ri^^ For, to afliime the apoftolic metaphor, if by this junction alone Chrift himielf, in the End, become a part (though principal) in the afiembly of thofe which are his own,^ till the Body has grown up to the mea- furc of the ftature of the fulnefs of Chrift, and by that increafe, to which he has himfelf adminiftered, has reached up to, and fitly joined itfelf in proportionate union with, the Head, Eph. iv. the Flead and Body could not be ftri£lly faid to l^ave adhered fo as to con-= ftitute ^^ a perfe£t Man,", nor^, confequently, the c.ir- cumftances affecSling or chara6teri5;,ing the one be, with propriety, predicated of the other inclufively. But '' God the Father of glory hath now put all things un" der his feet *, and given him to be the head over all things to the church, which is his body j the fulnefs of him which filleth all in all," Eph. i. 22. Their appofite union is therefore now formed, and Chrift is therefore now part and parcel of that church whereof be i^ .the head, of that kingdom whereof he is the king..- Now, firft that coherence between Chrift and the Church has taken efFed, by which^ when the cii:- cumftances of the Body are fpoken of, the afTertion fhall be underftood to extend to and comprehend the Head, with which it has thus becomeo^e,- ^^n4qwlth- 9JJI which^iJiisi )fulnefs was incompletes j t^*ril^"Qr as the tt •■v)x\\f'\-i .i(ifv>-i'> ;;'ii;i-; '■ ■ ..i:u;/i •Jh\^-n. •This reference tb .the fame prophecy proves the fubieft to i)C the/ame. ■'tfb lot br.rt oriw miff Wlidifmjf -jmo^M /c^jnlut Body il'oftei and hath many members, and all the members of that one Body, ' beirig many, are cite Body ; fo alfo is Chrift," i Cor. xii. 12, Rom. xii. 5, * Btii'i'4o-'«lfe^>fj^feaidfi tjf theffeady the^perfeaw gour of the Body is efTential -, to the vigour of theJ Body, the health and perfect freedom of every limb. But now, if we, for a feafon, have rendered ourfelves, who ought at all times to be members of Chrill, tnem-^ bers of unrighteoufrtefs, till the fubjugation of fin^ how fhall we be fo united to his Body, that we fhall become a£tive limbs, deriving our increafe and v{^ }kii^uity4"i{|^d^have yielded themfelves niembers to unrightedufnefs, be itfelf af- firmed to enjoy a flate of exemption from reftraint, and to have' entered" in'to- that fubjecSlion which aloria% perfect freed orri ? i Cor. vii.'22, Rom. vi. 22. Fit!l be fhall fubdue the enem.y, and, breaking his chairts afunder,' ti'htie' the limbs that were bound to fin. The Merhbers thus emancipated, the Body thlis invi- gorated and made free, the Head, to which we are then united, and from which " we derive encreafe,'* performing its proper cfHces, in union with an healthy Body,' which, thus flrengthened and cleanfed, it de- livers up to God, even the Father, now firft enters in- to a fpecies of fubjeftion hitherto untried, and, tocre- ther with that church of fouls, of v/hich he is' " th'e great Bifhop ;" that kingdom, of which he is the mighty King, the Son himfelf, having attained , to his fulnefs, becomes fubjecl: to him who h?A for this vcrv ' !?ery cii^ fubiluecl all things under hltn,,. that he might be the Head of the church. — That the feveral relations, Hwr. rather degrees of one relation, which the crucified and glorified Son of Man bears to us, form the fubjecSi: of the apoftle's difcuilion in the pafTage before us, is an in- difputable point. The perfetStion of that relation -he tells iis is at length attained to. The uniojni of Qhrift $nd the church is now hrft inftituted. Till eve^jr member was in fubje£l:ion, the undivided Whole could tiot be juftiy c6nfidered as in fubje6tion.^ Wbil,e ,we, were obedient to linj, pur Head could jno^j with diisK^cefe- rence, be confidered as fubje(Si: to grace; and confe- quently the fubjedlion of the Son can only now be , fajd to^have had acomrnencen^erit, when that aggregate character, in which he ftands combined v^/ith us, has tirft attained to its perfection, when: that union is ef- Jfe/ /^ai^ li^d^A* ^boojiiifim :A^'y- ■ CollecSlIng pow the feveral parts of the foregomg ar- gument, the whole may be fu named up into the follovy^ ing paraphrafe of the pafrage:Uiider enqidry^iswoq btu (i rj'unu juq cl i^wo^i li^oimiai ^(i5/3 aariw ^o^bi^s membra noftra fana fint, tamen ^uia dolore unius membri totds homo af- tiigitur, non dicimus quia fani fumus, fed quia male habemos, Verbi causa, dicimus '* illc non eft fanus." Qu^are ? Quia pedes dokt, aut re- r.ss, aut ftomathum. Et nemo dicit, quia •' fanus eft, fi ftomachum do- !et," fed, «* non eft fanus quia ftomachum dolet." — Apoftolus dicit quia corpus Chrifti fumus Sc membra ex parte, Eph. v. 30, 32. Unufquifque jioftium membra ex parte eft, fi aliquis ex nobis, ergo, qui membra ejus dicimur aegrotat & aliquo peccati morbo laborat, i. c. fi alicujus peccati macula inuritur & non fubjeftus Deo, refte ille nondum dicitur effe fub- jsftus, cujus^ fint membra illi, qui non font fubjecti Deo. Cum autem omnes eos, qui corpus fuum dicuntur ac membra, ianos habuerit, ut in nuUo inobedientise labocaverint morbo, fanis omnibus membris, Deoque fubj©<5lis, merito fe dicit effe ftibjedlum illi, cujus, nos, membra Dto in omnibus obedlmus. Grigen. Horn. ii. in Pfal. xxxvi. torn. I. p. 278. H I L A R Y, Bifliop of Poi(Slier?, in the middle of the fourth centu- ry, moft folernnly avers, that, from the fcrlptures alone, he had deduced the very fama doftrine j?oncerning the one fubftance of the Father and Son, Avhich had been approved of by the council of Nice; and this too before he had ever read or heard of the creed publiftied by that fynorJ. Something like the fatisfa£tion, which this venerable father muft have felt on finding that his fcntiments had the concurrence of fo v^ife a body, i now feel on finding my o"wn manner of undcrilanding the paiTage be- fore as authorized by the concurrence of Origen : for, long before I knew that he had adverted to if, I had, from my own obietvation on the argument of St. Paul, fapplied tl>€ -interpretation which I have given above. ,„,{, .-.XQ.d J- o ■ I fhall here annex, the tcftimofty of.HU^ryv His ignorance of the Niccne faith may almoft rank him with the ante-Niccne writers. Teftor Dominum cceli atque terrae, me, cum neutrum JiudifTem, femptr t3men uti-umque lenfifle, quod per o/Aoiycriof 9jjt.^iicriov oporteret intel- ligl, id eft, nihil finiile fibi (fc. Patri) fccunduin naturam efl'e pbfle, nifi quod cflet ex eadem naturi*. Regeneratus pridem &r in epifcopatu ali- Quantifper manens.iidem Nicsenam nunquam (nifi exulaturus) audivi. Scd mihi of/.oiicriB & o[/.ot8a-iii intelligentiam evajigelia Sc apoftoli inti- maverunt. Kilarii de Synodis adv^rfus Arrianos Liber, fub fin. I 331 ] ^ ,Afate'^hi3 Ma»:came therrefurreaionof the dead, then comedy >t]?g attainment of that End. fi^iwhich he took manhood, when they which are his are made aliytej :then cometh the attainment of that End for >yhich his manhood was exalted above all principality and power, ta the regal fun<5^ions of a Mediator and a Judge, when every inimical power is put under his feet, and Death himfelf fwallowed up in viilory ; for then the kingdom, the adminiftratiGn of which had heretofore heen of a militant nature, berrtg perfe<9:ly delivered from the invafion of fin, and adapted to the dominion of God, fhall have been brought nigh, and delivered up, to that God, to whofe fole dominion it has thus been adapted. But this kingdom is the ful- nefs of the Son. To his relative perfedion, therefore, .i^jjIs^^iecefTary that this fhall be compleat. But it now is compleat. And now the great Finifher of our faith, having accomplifhed every end of his incarnation,. may be affirmed firft to have become perfed t,}irqugh Suffer- ings i now firft to have learned the full lefTon .ofrihis own obedience. When, therefore, the Son of Man ihall have prefented to God a kingdom refcucd from thd bpndage of corruption into the glorious liberty of r^lJ^^Sfi'lfe" ^^ Q^^ ^ ^ kingdom no longer.; carnal, but , fet free, and made fiKbje( Luke xx. 36.i^fT oB M!i 'ic ha.'.r: oti; .:.[.r.-j Jir-'^ A-f^drnowvci whit has St; Paul delivered derogatory from the gtDafbead cf our Redeemer ? That the king- dom is formed upon our refurrecSlion fufficiently teflifies that we are the fubjeds which form the kingdom of that Many ! by whom came the refurre6tion. That his MANHOOD is therefore the recipient of that kingdom which relates to us, and for the perfe6Lion of which every other power had been fubdued to him, that the authority of God alone might prevail, is a necefTary conclufion. And how far, I fay, are we now autho- rized by the apoftle to infer againft the omnipotence of his godhead ? He delivers up (however underftood) a. kino^dom to which he had been exalted for fufFerings. And what then ? Why then, cries the Unitarian, he is not God. I own I do not fee the juftice of the infe- rence: for while I fay that he is God, and therefore omnipotent, I yet acknowledge that he is Man, and therefore capable of an appointment to a peculiar kiftgdorfl. The relation in which the carnal nature of our Lord (lands to us, forms the fubje(5l: of the apoftle's difcourfe. To this he has with undeviating ftricStnefs confined himfelf; and throughout we only find the *< Son of Man glorified," John xiii, 31, Matth. x\^i. 27— [ 333 ] 27— xix. 28. Mark viii. 38, Luke xxii. 29, 30. At the vi*ry utmoftj therefbrevuM^l^fijif^ Negative be the logical inference frorn filence with refpeft to a matter foreign from the purpofe of an argument, the purchafed and appointed kingdom of'-,*oijj:^S&vicmr*s manhood alone'isitirj}ender^dk!ia;;.iu ,0!'lw hna jfHrjqo/M; u But if terms of transfer thus annihilate, I defire to know how the kingdom of the Father fhall be fecured from diminution when he fliall have " tranflated us into the kingdom of his dear Son," Coloff. i. 12, 13. For my own part, I do not conceive it pofTible for any thing to be withdrawn from under the hand of the Al- mighty, and muH leave it for the Unitarian to carr^^ forward againft the Paternal authority that argument which he efteems conclufive againft the Filial fceptre, or demand that, if he acknov/ledge the Father's domi- nion undiminifhed by a transfer to that of the Son, he will acknowledge the dominion of the Son undimini/h- ed, by his having deli veered .yp bJ^skiagd^pmtO/thje Father. And this perhaps he may find to be tdhe cafe, when, looking into^ more particular- detail of the difpenfa- jtions o^ r heaven:,, fubfequent to the fitial jiidgmept of mankind, he ihall behold the Lord God almighty and the Lamb eonftitute one temple for the worfhippers in his^ fugitive kingdom ; the^glorj^/of -God: Hghten the new refidence of thofe who are written in the book of life, and the Lamb the light thereof, Rev. xxi. 23: And when feeing the throne of God, and the Lamb, who is the Lord of lords and King of kings, feated in the midft of the throne. Rev. vii. 15, 17 — xix. 16— xxii. 1 5 4^ he fhall be called upon to recognize his own aiTertipn, that '' to fit upon the throne is the moft cer- tain and irrefragable charadler of the one fupremq God," Sequel to Apol. p. 37 and 39. Our [ 334 ] Our gracious Redeemer's participation and confequent feeling of our infirmities had for itsprimary <^r ip^mfidiate oI>je<3: our reconciliation with his carnal^najt^yr^, .■\yhich was therefore effected in the inftant of his incarnation ; aud thus his fiefii had placed a ftep, by which alone it was pbiHble that an offending race could pafs toGod.^ for his manhood, with which we had been thus previ- cufly affociated, being taken into God, by its double relation becomes a Me(;liator between both, arid at length efFeds that reconciliation which was the final obje6l of all that he had undertaken and undergone for \is^ He had offered his immaculate body as our one propitiatory facrifice, and, dying for us while we were- yet in our fms, became a curfe for us ; thus at once Satisfying the indifpenfible demands of infinite juftice, and by his blood cleanfing us from all impurity which haji rendered, us unfit, to fland before the perfect eyes of GbdTpBut corjuptlon is aboliflied, and now ihall C^nS'prcfent us'upto himfelf a glorious church, with- oujtf Wemiih', fpot, or wrinkle'^. Awake then thou that ileepellV arife from the. dead, and Ch rift (hall give thee light, pph.V. 145. fi/i for captivity is captive, mpr- taliR' is^ Twailovfed UD of life, and Chriil filleth. all things ; his uatuVers .perfe£lcd, and we are now the cornpleat fulnefs of him who filleth all in all, Eph. i, 2,^-_Iv, 13 J " the everlafting kingdom of oui;Lord and '^'ay'iour Jefus Chrlfl. is come; we are now i[en ewed, an(3 Chrld is ail and in all," CololT. iii. ii,. See al/b 2 Cor. v. 4, 21. Galat. ijl. 13, For " Chrifl;,",f^ys Cyprian, "is pur God, who put.on man,, th^t^- as.a Mediator between both, he might become the Con- ductor of man to the Father *." "He is cur God ; * Deus opner, hic Chnftus eft, qui Mediator duorumj-hiyipijnefa ?^uit quern "perdiicat ad Patrenti. Cypriani de Vanitate Idolorum, f . 15. SfiQ above, p, lax, 122,. 206, [ 335 ] that is, he is not the God of all, hut only of the faithful and fuch as believe. He is the God who fhall not keep filence when he fliall be manifefted in his ie- cond coming; for then fhall he, v/ho came before in obfcure humility, appear manifeft iii power * " Pl^lml. 3. ^^ , -'' When the neglefted objefts of Pagan ruperflftion were avenged by their zealous votaries, and the alter- native of exceflive torment or apoflacy was propofed to the worfliippers of Ch rift, however we may lament their timidity, we tannot reafonably wonder that out of the prodigious numbers whofe conftancy was brought to the trial, fome of inferior fortitude ihould take refuge at the Gentile altar, and, renouncing the Lord who bought them, fhould fcatrer incenfe before the imperial idol. The fad feverity of their fate excited compaiHon in the cotemporary Chriftians, who, after the allowance of a reafonable time, in which they might have leifure to review and bewail their lapfe, again received them into the bofom of the church. This interval of re- pentance, however, was by many conijid^it^ lii^the light of a grievous burden. Impatient ofdeky^ there- fore, they importunately folicited' the im mediate reilo- ration of fuch as had thus apoftatized. But with thi^ demand Cyprian uniformly refufed to comply, urging " that the lofs of falvation was the immediate confe- Quence of a do6lrine thai v/ould difpeiifc with pray^i.- " to God, or prevent that hian who had denied Chrifl* from deprecating the wrath of him whom he h;^d,de^ • ■■ '^rWtli" * Hie eft Deus «c/?tv, id eft, non omnium, fei fideliujcn & credentiuin. Deus, qui cum in fecundo adventu maiiifeftus venerit ngn filebit : nami cum in humilitate prius fueri: occuitus, venict in pot'sftate^aniK.'ftui. Cypr.de Bono Patientias. nied f ;" "for th^t in the gofpel the Lord himfelf has declared, Whofaever fhall deny me, him will I alfo deny, Matth. x, 33. And again, ye have poured out drink-offerings and made facfifice ta images,j:^d fnall not ray indignation be kindled ? faith the Lord, Ifaiah Ivii. 6. Such, therefore, as require the imme- --■•; ■.:3b.-T,r :'.;/:-• ~l ^ Ii1'^r,q snotif • I'ffa^e'iritentitjniiuy dvoi'ded fhe'detail pf anj^fajtbereircun;jftances con- ccrni'hg ■thc'reftltTritihTi of pemtent 'ajn'.ftares than fuch as immediately reiatc to my own fubj'efi. t^.'^Q^'eTo vos,- acc'jiefcjte -^r^nfiiiis Jiofliifj; <^ui fto-voDis qaoti^ie corf^-- tinuas Domino p-rccts {ujadmup,. qui -vos ad ecdefiahi a'cvocari per DomliS^ clemenriarqi cupimui. Oypaan. Lpirr. :;liii. p. g^. [ 337 ] ments, pieafe Chri.ft, my Lord and my God *," «^ Vot us, and for our oiTences, did he endure, and watch, and pray ; how much the more incumbent is it, therefore, upon U9 to be earneft in fupplications, and prayers, and entreaties, fird to the Lord h'imfelf, and then, thro' him, to make fatisfailion to God the Father f ?" " If thetefore y^ will begin the work of repentance, arid inake full fattsfa6tion to God and his Chrift, whom I ' f^r'^e, and to whom, whether in perfecution or in tranquillity, with pure and immaculate lips I ofFer up the facrifice of adoration, then may we enjoy your communion with us X ;" " then may we offer up unceafing thanks to God the Father almighty, and to his Chrift oiir Lord, God, and Saviour, for his di<;^ine protect iori' of the church ^'/* " then, in our facrifices and prayers, fhali we not ceafe to give thanks to God the Father, and to Chrift his Son, our Lord ; we fliall not ceafe to afic and to pray,, that he, who is himfelf perfect, and can bring to * Tni'micus fa^lus vobis lum, verum dlcens vobis ? Gal. iv. i6. Si hominibus placerem Chrifti fervus non effcm, Gal. i. to. Si quibafdam kiadere non poflunius ut eos Chrifto placerc faciamus, nos certe, quod ■ noftium- eft, Chrifto Domino & Deo noftro, praecepta ejus fervando, pla- ccamus. Gyjjrian, Epift. iv, p. lo. •j- Quod fi pro nobis ac pro deiidlis noftris Ule & laborabat & vi^ilabat Sc precabator, quanto nos magis infiftere precibus & orare, & primo ipfutn Dominum roga^c, tdrn dcinde per ipium Deo.Piaiari;|j8[tisf«ifieJ6 debemus, Cyprian. Epift.-xi. ^25. ^.^^ ,^„,„. ^. ^Q^^ij^'a J SI pjenjtentiam temeritatis tuie agere cjeperis ; fi Deo & Chrifto ejus, qi'ibus fervjo, & qiiibus puro atque itnmaculato ore lacrificia, & in per- fecutione pariter Sr in pace indefinenter cfFero, pleniflime fatisfcceris; co.mmunicationis tu£e poterimus habere rationem. Cyprian, rpiil. Uvi, p. i6^--^^--^ § Bt egilTe no3 Sc agere, fratcr chariiTime, maximas gratias fine cefta- -ionp, fi;oiitemur Deo Patri omnipotcnti, & Chrifto ejr; Domino & Deo noftro Sa'vatori, " Rev. xix. lo — xxii, 9. This, * Vicarias pro notis ad vos llteras mittimus, repraefcntantes vobis per epiftolam gaudium noftrum, fida obfequia caritatis expromimus ; hie quo- que in facrificiis atque in orationibus noftris non celTante' Deo Patri, & Chrifto Filio ejus Domino noftro gratias agere & orare pariter ac petere ut qui perfe«Slus eft atque perficiens, cuftodiat Sc perficiat in vobis confeflio- nis veftrse gloriofam coronam. Cyprian. Epift. Ixi. p 145. I fieely confefs that this paflage is not addrefTed by Cyprian to any who had denied Chrift in the t'me of perfecution. Were its application of any importance -whatfoever I (hould not have adduced it here. The phra- feology inculcates the worfliiu of our Lord independent of any circumftan- ces w^ith which it is tonneded, and to this end alone I ufe it. -j- In apocalypfi, aneelus Joanni volenti adorare fe refiftit, & dicit, vide ne feceris, &c, Jei'um D01 inum adora. Cyprian, de Bono Patientise, fub fin. Neither Wetftein nor Mill take notice of this reading. My Remarker, arguing from the behaviour of St. John, rather than the rebuke of the angel, his made a moft. extraordinary ufe of theapoftle'c error} for he thence deduces the. propriety of rendering worfliip to the creature, and concludes, that the adorat.on of the angel was not idola- try ; for.'* it is not poltible," he fays, "that he, whofe long extended life had been fpcnt in propagating the knowledge of the one true God, and of the ho-our due to him a'one, to \*hom fo extraordinary illumi- nations of the Holy Spirit had been' vcmchfafed for th? very pu'pofe of breaking down the ftrong holds of idolatry, fliould clofe the fcene of his life and preach ng with jin ov.ert a£l utterly repugnant ta all ideas of true religion." Addenda to Remarks, p. 2, 9. But I now dcfire to learn whether [ 339 ] This, I grant, is not a literal verfion of the Greek as it has defcended to us -, and I even doubt whether Cy- prian whether the apoftle died In the a lated, it proves that, in feme very early copy, the paf-* • fage was thus read ; and if he has only fupplied a com- ment, his inference from the do6lrine is evident: That God, therefore, whom the apoflle v/as commanded tp worfhip, was by Cyprian underftood to be no other- than our Lord Jefus thrift. ajcquirijiq i:-,-: [..o., ■ -ii2h-o vlHrrr:^ il-ct/to -^i His frequent thankfgivings to our Saviour evince the belief of this exceHent man, that Chrift was his Eene- fa6lor and Defender; his prayers, that the ears of ouf Lord were ilill -open, and his power adequate to the accomplifhment of his defircs. This latter tenet he has exprefsly avowed in a Vv^ork didated by the very iiJoi ^Bw bioJ iiio isdi ^nthqy(D 'lo jnotti\1>ji ffririt potcncc, or tA elevate other beings to a level; witli our Lord, j]i.en,th^Jp,^ fallibility of the apoftolic character is Jnftantly proclaimed/ But letthe language of fcripture glorify his omnipotence, and declare him to-be *' God bleffei for ever," we are then called upon to ** ccnfider that the faci'ed penmen wcrcleft to themfelves." Secjud to Apol. p. 472. Nowy as an anfwer to thefe evafive fophifms, I urge, firft, that the condutt of the apoftles, though probably in general the moft exemplary, was yet not neceiTarily exempt from error; whereas, in the fecond place, as minillers of the New Teftamentj their fufficiency was of God. When they preach- ed, it wa_s not they, but the grace of God that was with them, 1 Cor. xv. JO. aCojr. iii. 5. Their writings, therefore, are the only unerring rule. From thefe alone we are enabled to draw the infallible tefUmony of Chrift. But thefe record their conduft. T'^-'^Y ^° ^° i ^"' ^^''^ ^^ ^^-^ rcpj-ehenfion which prohibits imitation. If St. Peter erred j for our learning his error was correfted and recorded. Paul has warned him v.-ho ftandeth to take heed left he fall; and even while the miniftry of reconciliation was confided with him, this great apoftie was urgent in prayer left: he might himfelf become a caft-away. In the prefent in- ftancc, St. John is feen to proftratc himfelf before ?.n angel. But wa^ this done for our edification? No: — that was the objea of his writings j and accordingly this infpired man has himfelf tranfmitted the hiftory of his own tranrjreflion, and annexed that rebuke with which it was rc« ctiyet}, and which Hiall to all fueiiecding ages denote its criininality. [341] fpirit oT our benevolent religion ; for, recommending mutual good offices among Chriftians, be fays, with ^n allufion to Matth. xxv, 35, 36, '' Unlefs you thmk that he who feedeth Chrift is himfelf nor fed by Chrift-, or that earthly things are wanting to that man to whom heavenly things are given," 'Met us give to Chrift an earthly clothing, fure to receive an lioavenly gar- nient *." '' Divide your revenues with the Lord your God J your fruits participate with Chrift -, make Chrift a partaker of your earthly pofteflicns, that he may make you a coheir of his heavenly kingdom f." " ^^^^ us, therefore, with our utmoft diligence haften "to fuc- cour the afflicted, that we may tlius, "bya "ready obc-' dience, conciliate Chrift, our Judge, our Lord, and -OUrGodt'"- ofririjiLqr - The teftimony of Cyprian, that our Lord was both God and Man, has already been produced. Indeed, from a profefTion that he was truly God, k muft ne- ccjTarily be inferred that he believed in the two na- tures of Chrift i for, notwithftanding that he raifed his owii bodv from . the grave, according to the power :o nobaoj Jri; j-ri-t ,+itrrt ,s3iij •! ,m, which * ^ili fi futas quia qui Ghrillum pafcit, a Glirift6"?^{& nori pafcitur, aut eis terrena deerunt, quibus ccsleftia Sc dlvina tribuuntur; — denius . Chriilo veftimenta terrena, indumenta cotleftia recepturi. Cypriani de Opere which they tall hgrcfy," foys' Paul, '« fo worfhip 1 the God of rny Fai?hers, believing all things which are written in the l^w and the prophetS5*%,A^s xxiv» 14. -And that ^Chrift -was tfte'God whom the law revealed to our fathers, and whofe humble advent in our nature was.')foretold «by the prophets, the venerable man, whofe '^' ^; '■■• r'-[: -'• -- ■;, j'-''^- ' ■ hith "'^^'^GrtidifijcuXprasy^nto ^arhlficis offecioi Spifliuin ^ortte dimsfit, & did ^vito' i-atfaf a. mortuis fpontc fuirexit.. Cypr. ac^Vanit. Idol. p. i6.' Vide * Judasi qui ilium credlderunt homiiieci tantom de hamilitate carnis & corporis} exiftimabant magum de liccntia poteftatis. Cypriani de Vajiitote JddJbrum, p. r6. " ^ i<.v , ,:j : ' ^■j;. ■- . .■ ;>.-■■ '. <' ■■::,:.''■.'. . ' ' ."""■' '^S i-'i'^i':; >^^-' f «icr Ml cvii:^n€fn -iUabitar J- tarnem, S pirifu ^nfto c^doperahtfe, In- duitur. Dcus cum homjnc mifcetur, r.jufd.-Op«R-|>.t5; "Vide fiipra, p. 2c6, 335. C 343 ] faith is the fubject of enquiry, has largely declared t. He aiTerts that " the name of Chrift is preached as ne- cefTary to the remiffion of fins, not as if the Son alone were to be adhered to without, or in contradiftin ctim Filio-fimul >& Patrem eolit, La'^aotii, Jib, iy, de verS Sapient ••.', cap, xxijf.i-i—kVidft fupra, p, 267, f 344 ] tbfs Cypfrlan has born his explicit teflimcny; for, arguing againil: the validity of baptifm adminlliered by heretics, and the neceffity of baptizing fuch as renounced their error, and were defirous of being admitted into the ene catholic church, he argues, that " \^ any can receive baptifrr. from heretics, he mav aUb receive forgivertefi? of fms. But if he has obtained forgivenefs of fins, he is alfp fiindiined, and made the temple of God. I de- mand now, of what God ? If Ilhall be anfwered, of the Creator^ i reply, that he canjTot be his temple who li^s not believed in him ; if of Chrift, neither can he be niade the temple of Chrift, who denies that Ghrift is God ; if of the Holy Ghoft, inafmuch as these TMRKE ARE ONE, how can the Holy Ghoft be in amity with Lim v/ho is the enemy of cither the Father or the Son * ?" " On what grounds then can any man affert ■?»$! b?ptizarl (^1)12 apuu hsreticos potuit; utique & remlflam peccato- rana ccnf^qi-n potyTit. Si peccatorurh reminam confequutus eft, & TaiKfli' fu ku3 c/l, &. lelhpluni Dci f^f^lus eft*, ouaero cujus Dei? fi Creatoris, jian pctuifi qui in cum iioii irodiait ! fi Chnfti, nee hujus fieri tempJun^^^ j;ui nes.a: i)e-jmChri4ii>m: fi Spiritns Sanfti, cum tres unum sinT.' (juomc-do Spiritus Saxn£tus placatus cfi'e ei poteft,. qui aut Patris^aut FLUl ,, inlmltuseft? Cyprian. ILpift J x-xiii; p. ro^. " . / .^.., Ihis fcfinM to alludtio i John v. 7. See above, p. 204. ^.^.r; Gyprian here indifputalily inJicar'es the Father by the title oi *^ xh^^ Croat6r." He," ncvcrthe'.efs, afcr:bt2 the creation to the Sen in another p^rtof his work?, which pjovcs that he does not here aicribe it to the Fa- ther exchilivcfv. Animating the vi£tirns of heathen outrage to fiftafn their faidiwith fortitcde, he fays, ** In perfecution the earth is fliut out, but l»cavcn is opened J antichrift threatens, but Chrift defends ; death invades, but immortaliry enfues. And how ^rcat is the glory, for a moment t» ftiit the eyes by which men and the world are fecn, and inftautly to open them to the vi'?w of God rr.d Chrift." ^< ]f we endure reproaches in this wwW, iT/li{^ht, if tcrmcntF, theMaker akt5 Lorc of the world experienced heavier foirows, and appjized os of future perfecution, ' fay- irse, ir the world hate you, ye know that it hated me, &c. Johti xv. 1%'. " Whstfocvcr our Lord and God tanght;, that he did, that the difciple may he wllhyut cxiufe, who" learns, 1)1*1 toes not alfo carry into pradiice,'*^ Let ;:3 the:: liav^; refp-cb to the recompcr-cc of tlic reward, and fuffcr itk e L 345 ] alTert that a Gentile, howfoiever baptized,'' riot, prily^ witliouty bittt even in oppofition to the church, c^ri; receive remiffion of fins, when Chrift himfelf com-* mands the nations to be baptized in the full and tihi- t^ TfiViity* ?"' Forj in giving -cbmmani to the apo- {1165 'td g6 and" to "teach all riatibns, baptizing' them in the name 6f the Father, and of the Son, and of the HolyGhoft, Matth. xxviii. 19, " he fignifies the T|;i- nity into a covenant with which the nations fhould pi baptized f." «' If we, therefore, are the priefts of God and of Chrift, I do not perceive whom we fhould follow in preference to God and Chrifl, who in the gofpel has exprefsly faidf, '^* ' I am the light of the worldy" John vMi.-'i2V"arKl who has exprefsly com- ir.m ^(n« fuio noAt zbnuoi^ 3iinw uv, with "the patience of hope; " for, oh ! how great is the glory, how vaft the joy, to behold your God ! to be exalted to the enjoyment of falva- tion" and eternal light with Chrifb your Lord and God." ** Ciauduntur perfecutioni.bus terrae, fed patet ccelurn : minatur antichriftus, fed Cbrifl-us tuetur: mors ipfertur, fed immortalitas fequitur: occifo mundus eripi- tur, fed rcftituto paradifuS, exhibetur : vita temporalis extinguitur, fed stterna reparatur. Quanta eft dignitas— claudere in momento ociilos qul- bus horftines videbantur & mundus, & apeiire eoftiem ftatim ut Deus vi- .deatut & ehriftus." " Si contumelias in hoc mundo, fi fugam, fi tor- menta toleramus, graviora expertus eft MtJKDi Factor et Dominus, ^ui & admonet dicens ; fi feculum, &c. Joann. xv. jS, Dominus et Deus noster quicquid docuit & fecit, ut difcipulus excufatus efle non polBit, qui difcit & non facit." ** Q^ae erit gloria, & quanta Isetiiia, jid- mitti ut Deum videas ; honorari, ut cum Chrifto Domino & Deo tuo fa- lutis & lucis «ternae gaudium capias.'* Gyprian. de Exhortat. Martytii, f, 1S3, Epift. Iviii. p, 123, 125. , --^" r ■ * Quomodo ergo quidam dlcunt foris extra ccclefiam, imo & contra ec- j^ elefiam, modo in nomine Jesu Chrifti ubicunque & quomodocunque Gen- tikm baptizatum, remiffionein peccatorum confeqoi poflTe; quando ipfe Chriftus gentes baptiaari jubeat in plena S: adunata TrinitaU'. Cyprian. Epifl, Ixiciii* p,.2Q6,i . .^~ ' ^^ ,. .. •t;;Ite, docet'e,. i^c,, Mat^^^ itiGnnat Trinitatem^Ci^tfr-fa- ' cranichto'^gcmes^^iigjjl^ar^tttr. Cyprian. Epift. Ixxiii. p. ztO, ' • X X [ 346 ] manded us to baptize In thefe three names * :" for *' baptifm is a fymbol or confeflion of. the Trinity + *," and confequently, in the adminiftration of this facrament, no one of the three names fhould be omitted. The name of the Son, therefore, when ufcd without that of the Father, is unprofitable ; and in like manner the name of the Father, exclufive of the Son's, is ufed without ad-e vantage J. '* In fhort, we may compendiouily alTert^ that they who hold not the Father to be true Lord, cannot hold the truth of the Son and of the Holy Ghoft § j" " nor, with a full and fmcere knowledge of God the Father, and of Chrift, and of the Holy Ghoff, march forth from the tents of holinefs to war againft the * Si facerdotes Del & Chrifti fumus. Rev. xx. 6, non invenio quem rnagis feq'ji, quam Deum & Chriftum debeamus; quando ipfe in evange- lic maxima dicat. Ego fum lumen miindi, Joann. viii. 12, & ipfe dixit, ite ergo, docete omnes gentes, tingentes eos, &c, Maith. xxviii-. 19. Cyprian. Epift. Ixiii. p. 157. J Symbolum Trinitatis. — This appellation is given by Firmilianus^ Bifliop of Csfarea in Cappadocia, the pupil of Origen, the cotemporary and correfpondent of Cyprian. His epiftle, whence this and fome few farther extrafls are taken, is printed among thofe cf Cyprian as the Ixxv. Epifl-. p. 223. — This eminent bifiiop convened a council at Iconi- xjvciy in which the do£lrine of Cyprian concerning baptifm was confirmed, Cornelius likewife, the cotemporary Biffiop of Rome, on the refor- mation of feme refraftory perfoni;, declares to Cyprian, *' I greatly rejoice, and return thanks to the Almighty God and Chrift our Lord, for that they have, on knowing their errour, of their own accord, come back to- the Church from which they had ftrayed." " Tanta leetitia adfe£ll fumus, et Deo omnipotenti et Chrifto Domino noftro gratias egimus, cum ii, cognito fuo errore, ad Ecclefiam iinde exierant rim;>lici voluntate venerunt." Cypr. Epift. xJix. p. 92. — He recommends fimilar gratitude to Cyprian, ** Deo omnipotenti et Chrifto Domino noftro gratias ageres." J.jufd. Epift p. 93, — '* Nor are we ignorant," he likewife fays, " that the:-c is one God, one Chrift the Lord, whom we have confeiTed, and one Holy Ghoft." «< Nee ignoramus unum Deum efte, unum Chriftum cfte Dominun, quem confefti fumus, unum Spirituni Sandlum." Ibid* "l Vide fupra, p. 343. ^ Satis eft breviter illud in compendio dicere: cos qui non teneant ve- rum Dominum Patrcn, tenere non ^jofie, nee Filii, nee Spiritus Sanfti verrtatem. Firmiiiani Epift. ad Cypr, inter Cypr, Epift- Ixxv. p. 220. [ 347 ] the devil jj." Let us then unite together, and render ourfelves members of that one body which Chrift has inftituted, and, calling upon the Trinity, even upon the names of the Father, and of the Son, and of the Holy Ghoft, let us feek for grace by that one baptifm, the adminiftration of v^hich he has vefted folely in the church. Let Ub reft afiured that our concord and bro- therly love, and the prefenting of ourfelves as a people united, concerning the unity of the Father, Son, and Holy Ghoft, is an acceptable facrifice to God * ; and accordingly, by rendering obedience to him, whom by baptifm we have put on, Galat. iii. 27, let us la- bour with our utmoft ftrength, and with our utmoft fpeed haften, to conciliate " Chrift, our Judge, our Lord, and our God f," who will comply with the prayers of thofe that confefs him X^ and who, looking into the purpofes of the faithful mind, will deal out the reward of glory in proportion to the degree of our attachment to him. ^ That, jl Ad debellandum diabolum, de divinis caftris, cum plena & fincera Dei Patrls & Chrifti & Spiritus Sandli cognitione, procedere. Cyprian. Epifl. Ixxiii. p. 2c8. * << Q preferved the tides of feveral works afcribed to him, and we are poffcfled o( fome trails which correfpond with thefe titles ; they are not, however, of unqueftionable authority : my extradts therefore from the unauthenticated pages fhall be very brief J and even thefe fhall be fuch as are lead liable to difpu-te, having been cited by antient Authors, v/ho undoubtedly read the genuine productions of this Wri- ter, or already adduced by moderns to the maintenance of the argument which I now fupport, and confequent- ly bearing the marks of a favourable Judgement from thofe learned m.en v/ho have edeemed them of weight in this important caufe, '' Coming forth into the world," he tells us, '^ that Jefus Chrift appeared both God and .\4an : His Man- Lood," he fays, " is eafily comprehended from the fe- >v.crai imbecillities which chara^erized the feveral fufr ferings v^hich afHi6led him. But his Godhead may be eafily difcerned from the adoration of Angels, the nu- merous miracles which he performed, and the powers which be imparted to his Difciples ;'' and indeed " vou •have feen it revealed, that as concerning the Flefh, he is of D^vid, but according to the Spirit, of Ciod.' — r— Whence it is demondratcd that he is at o:;ce both Go4 and Man." * See above, p. 26. * Kipuolyti EpilcopI & Mart\ns Arabum metropolis in memoria H^e- refom. Hie pro^edens in mundum Deus oz Hoirio apparuit j et Hominem •tjuidem ejus t'aciie eft intelligere, cum efurit, & fatigatur, Sc laborat, Ss licit, & fbrmidat, & f^ git, orat, contriftatiir, Z: fuper cervical dormit, & cailcem refpuit paiLonis, Sc anxius fudat, & ah angelo tonfortatur, & a Tada traditur, Sc contumeliam patitur, a Caiapha Sc abKerode defpicitur, a Pilato flagellatur, & a militibus illuditur, & a Judaeis Igno configitur, & ad Patrem damans com rendat Spiritum, Sc inclinato capitc Spiritum tradit, L::tLis lancea pet-foratur, involutus in Sindone ponitur in fepulchro 2c i patrc die tcrtia fufcitaturi Divinitate:a vero ejus videre rurfus clarum eft. [ 35' 1 To the Son he afcrlbes the fame Divine Nature, and the fame attributes as to the Father, to wit, *' Exiftence without commencement, and without having been made^ Infinity, Eternity, and Incomprehen'TDility." * And in his riomily on Antichrift, he introduces the Saints in the final Judgement thus aduremng Chrift the Lord : " O thou who art terrible, when faw we thee naked and cloathed thee? O thou who art immortal, when faw v/e thee a ilranger and took thee in ? O thou who art merciful, when Uw we thee fick, or in prlfon, and came unto thee ? For thou art eternal ; thou art with the Facher uncommenced, with the Holy Gholl: co- eternal ; thou art he who out of nothing hafc made all things." t This worihip, however, in a work entitled of one God in three Perfons, Ifc. " he avers, does not comprehend a Plurality of Gods s for that while he ac- knov;ledges ttd, quando laudatur ab angers, Sc hoc a paffonbus Infplcitur, & expeaatyr a Sime.one, & ab Anna teftimonium perh-b.tur, & qusentur a magis, &■ ab ftella defignatur, & aqua in nupiiis operatur vinum, & increpat mare i^iolentia commotum ventorum, & ambulat foper mare £c caecum ex na~ tivitate videre facit, 8: mortuum Lazarum quatriouanum relufcitat, Sc vatias facit virtutes, datque difcipulis poteftatem. - Ejufdem. Vidifti qnod fecundum carnem quidCTi ej-is eft. ex Dand narrat, quod vero 'fecundum Spiritum ex Deo: quSproptef probatum eft cundum & Deum & Hominem. Gelafius Ep fc Rom. A. D. 492, ad Lpifc. Jllyr. Epift, 2da, Bibliothera P. P. apud Sonnium Paris. Fol. Tom. r. p. 478. * Apud Anaftafium Biblbthecanum in colkannels, Fragtn. 60, p. 22S- Filio eandem prorfus naturam divinam addicit (Hippolytus) qua? in patie eft, eafdemque Proprietatcs ; nempe uvsi^yJuVf ayswrnriav, u'VTZi/iay, wV^ioi^jlflj, My.alccXv-^lccv. Imprhidpantatem, ififaSrhnem, fcmfdermtatentt IncomprehetifibUltatcrn, ut vere licet Barbare vevtit Anaftafiu^. Sendt iraquc Hippolytus, FiHum efle perinde ac Patrem ^1'%°" "b ^'^'°''» ^"^"^ expenem & sternum,— Bulli Defenfio Fidei N)cens. Sed. 3, cap. 8. f In CO (libro de Antic hrifto) Pllppolytas in extreme Judiclo (Sanao?) introducit Chriftum Dominum ita alloquentes. OcCtfi, 'tt-jT'c c-^ ioV"> &C. n^uvol\i, nrCrt ci, ^zl (^"tAay^fw^s, 9ro7£ r£, &C. Ut Mat. 25. 38, 39. Sy £» 0 ast wr c-v h 0 a-viuvoipx'^ V ^^''F' ''V ^^' [ zs^ ] knowledges the Godhead of the Word, according to John i. I. he does not yet herein profefs two Gods, but one God and two Perfons." * Prtrdentius has recorded the martyrdom of one named KiPPOLYTUS, an Italian Prefbyter, who fufFering a death of exc^uifite torture at Rome, followed the ex- ample of St. Stephen, and recommended " his foul ta Chrift." t Notwithftanding that fome have confound- ed them, I have riot a doubt that thefe are two diftin6t Perfons of the fame denomination. % Befides * "El h rtv o hoyot; <7rfoq Vov ©gov, QiU uv, V. sv T« rape Chrifte Anlmam. Prudentii peri Stephanon. Hym. xij No. 105. See above, p. 135. t As dubiotis writings cannot be applied to prove any Doftrine of Faith, and as I find no other writers wliofe works are not very queftionable, I i(»ave the ufe of many Tia£ls which appear in the BibJio^heca Patrum. Bifliop Bull has, however, ftamped a value on fome paflTages afcribed ttf Methodius, Bifliop of Tyre, who fuffered martyrdom under Dioclefian, A. D. 302. Photius alfo, Bifhop of Conftantinople, A. D. 860, hai preferved a confiderable fragment from this Author, This Father fpeaks of our Lord's Eternity and Affumption of our na- ture, and avers, that «' the Son, when he was God himfelf, chofe to puC on human Flefti j" and that *< the Man Chrift was full of the pure and f erfeft Godhead." uvlov — Trpo T^? ivx\>^^u'mrio Spirifut nunc 8c femper & in fecula feculorum. Amen. ConJIitut'ionum S. Apoftoloruwy Lib. viii. c, i6, 8*1, Lib. vi. c. 14. Lib. vii. c. 27, 36. Lib. viii. c. 22, 23 . The Harmony of the four Gofpels afcribed to Ammonius of Alex- andria, the Mafter of Origen, commences thus : " In the beginning wa» the Word, by whom all things were created, or by which all things were founded ; in the end he has now been made flefh, and that by a nev/ mode of birth, having been born of the Virgin Mary." In principio erat Verbum per quod condita funt omnia, in fine tandem temporum caro fadtum, idque novo nafcendi modo, ex Virgine Maria.— Bibliotheca Patrum, Tom. ii. p. 105. VicTORiNus, Bifhop of Pitabion in Pannonia, A. D. 270, wrote a comment on the Apocalypfe : We are pofTefledof a work bearing this title, which. [ 355 ] ">' EUSEBIUS, who, in the fourth century, wrote the Hlftory of the Chriftian Church, and who com- mences his own work with an earneft prayer to the Father, and to the Word his Son, v/ho had been ma- niferted to us*, has recorded, that the Apoflle Thad- D^us (Matth. X. 3.) attefted to Agbarus, King of Edeffa, that "our Lord God, Jefus^ Chrifl, fulfilled the will of his Father; and having fulfilled it afcended up to his Father f . And that having, by miracles, Y y 2 con- ivhlch is attributed to him 5 It Is, however, but of difputable authority. The writer fays, <* we profefs that Chrift, the Son of God, was begotten cf the Father before all ages, and was a fpiricual Being j that he was made Man, and that having overcome Death, he was received up by the Father into Heaven with his body 5 that he poured forth the Holy Gholt. as his gift and a pledge of imnnortality." Diclmus Sc hujus Fillum Chrlftum ante originem feculi fpirllualem apud Fatrem genitum, hominem factum, & morte devicfta in ccslos cum corpore a Patre receptum, effudifTe Spiritum Sandlum donum & pignus immortalitatis. Bibliothec. P.P. I know of no other vpritcr that has any tolerable pretenfions to authen- ticity : The claims of Anatolius appear unfupported, nor do thofe of *« Com MODI AN us, the beggar of Jefus Chrift," feem better founded. * Toy t3 Aoya Hcclspx Qsov, >^ rov §vi\a[xsvov ccviov 'l^crSy "Xf^Tot rov S&ni5pa xj Kvpiov y^^uiv rov epaiviov rs ©sy Aoyov, ^oTj^ov v;i.uv }^ avn^yov rvjq noCioi rhv y^yiyviaiv aXvi^iiocq 'EIII- KAAHSAMENOI. Eufeb. Eccl. Hift. Lib. i. cap. v. p. i6. Vide fupra, p. 278. 'Av\ov TEPAIPOMEN (M,r> (pmccX<; jtxoKov, aXKa. »cj 7Ca.a-n hcc^iait, •^vyvtq, Eufeb. Hlfl. Ecclef. Lib. i. cap. iii. p. 14. Eufebius alfo declares, that '< the only begotten Son, the Word of God, reigns to- gether with his Father, from uncommenced to endlefs and indeterminable ages. O /XEV yt t5 ©eS (/.avoysvYii; Aoy*^, t« aJIS Ilalpt avid." Qcna-i>>ivuv I'l uvup^uv uiwvuv »$ unrBifiiq t^ algAsvlijly? ciiuvuq, Eufeb. Orat. de Laud, Conftant. p. 719. Refer this to p. 28 and 19a above, and let it ftand a permanent confutation of all the Unitarian fophiftry on the fubjeft there difcufled. n«1g05 afltf WEwXJj^tyKE, x^ <7rXv)pu(Tot^y a.voc.'Kri(p^y) ^^oq rov lxv]5 TlctiiPO,. Eufeb. Ecclef. Hift. Lib. i. Sec. i. cap. xlii. p. 40. Edit. Cantab, a Reading, FoL 1720, J have cothing to fay to the ftory, but ^% it is related by Eufebius, [ 356 ] convinced the people of Edefla, " he brought then^ to the vvorfhip of the power of Chrift." t Hegesippus, the earlieft Ecclefiaftical Hiftorian, in his narrative of St. James's martyrdom, quoted by Eufeblus, relates that, " upon the teftimony of that Apoftle, the people cried Hofanna, and glorified the Son of David." * Mf.lito, Bifhop of Sardis in Afia, towards the clofc of the fecond century, is quoted in the Alexandrian Chronicle, (Olymp. 236.) as having declared that the Chriftians do not adore infenfible ftones ; but that they worfhip one God alone, who is before all things, and In all thinc^s, and Jefus Chrift, who is God and the Word before all ages f. And " who is be," fays Gaius, a. D. 220, " that knows not the writings of Melito, which declare Chrift to be both God and Man ? § Theognostus, an Ante-Nicene Writer, much ap- plauded by Athanafms, has maintained, and endeavoured to illuftrate, the confubftantiality of the Father and Son, in a manner fo very fimilar to that ufed by Tertullian, in :f' 'E-btj cr£to«5 uyuyaiv rm ts XgiaS ^yva/A^yj. Lib. ii. c. U Sec. i, p. 45. *I '^ocpot Tuv vrpo vi/jluv TTfio^ijlifav rv'mov t^ nuiova. wo-pEiXi?^oT£?, o[ji,o(pcovug (xvlolq 'n-poa-EVXC'C^T^^Si — T« i5g 0£w Ilalp, ;tj 'Y»&; ra Kvpiu YiImoov 'iriaS Xptj-w C^v toJ ecyico nvEf/Aoit, o6i;ce. >^ y-pul^ 1*5 T«$ ufuvxq uiuvuv, A^h. Dionyf. Alexandr. a Bafii. citat. in libro de Sp. Sanft, cap. xxix, p. 21S. r ffi [ 36o ] iows alfo, from this narrative, that the Church, Be- fore which the imputed Unitarianifm of Dionyfius was confidered as erroneous^ was not itfelf an Unitarian Church. Athanafius has extrafted and preferved the following paffage from a letter written by DioNYSius, Bifliop of Rome, in the name of the Council, before whom the Bifhop of Alexandria had been accufed of Herefy ; " It is neccflary that the Divine Word fhall be one with the God of the univerfe, and that the Holy Ghoft ihould adhere and refide in God ; it is likewife neceflary that the Holy Trinity fhould converge into unity, and, as it were, draw to a point or fummit, which is the Al- mighty God of the univerfe." * Hosius, a Spanifh Bifhop, at whofe inftance the^ Council of Nice was convened f, in an epiftle quoted by Athanafius, declares, " 1 do not concur with the Arians, but altogether anathematize and abjure their Herefy." % "What occafioned this categorical renuncia- tion RufUnus, in his Apology for Origen, (fee above, p. 291.) has declared that *♦ Dionyfius has ftrenuoufly defended the Unity and Equality of the Trinity." In qaamplurimis Unitatem & yEqualitatem Trinitatis de- fendit.— Inter Orig. Oper. Tom. i. p. 494. * 'Hvuc^oci ya^ avccyzy) tcj ©£« rSv o'Xuv tgv Gsios Acyo** l/A^tXop^wpgrv as TCj) Gsaif k^ iv^oi.Cla,jBai h) 70^ a,yiov Ylvevfy,ct' Tj^Yi x^ rriv Giioiv rpia.^ct h^ 'hoc aia'WE^ tiq Hopu^v}V tivoCj top Qion rajv IXaJv rov wa^Ioxpolofa T^iya., QvyKi pene omnes Christum Deum fub legis obfervatione credebant. Sulp. Sev. Hifl. Sacr. Lib. ii. p. 99. Edit Elzev Eufebius concurs : for he felis us, Eto^aty^ rr,v yvuiaiv Ttf XgifS yvYia-iu;^ xalu^s^xaBoci. Hill. Eccl. Lib. iv. C. V*. [362] The Churches of Lyons and Vienna, in a^ Epiftle very generally dire6tecj, commence the narrative of their fufFerings under L. Verus, A. D. i68, with a prayer for '^ peace, grace, and glory from God the Fa- ther, and Chrift Jefus our Lord."* I ftiall, as much as poilible, avoid engaging in the melancholy tale; the yery few words which fell from the dying lips of fuch martvrs as " Chrift was pleafed fhould be taken hence in the very a^ of confeflion," f or fuch expreilions as betray the religious fentiments of the antient Churches in Gaul, I fhall lay before my reader ; and, few as they are, I truft they are fuificient to difcredit, nay abfolute- Iv to difprove the imputation of Unitarianifm, ^' Nothing,'' fay the writers, " is terrible where the love of the Father is; nothing is grievous where fubfifts the glory of Chrift ;" % whofe immeafurabie compaftioi;i and long-fufFering were difplayed in the martyrdom of Pothinus, who, though bent with the decrepitude of ninety years, " retained yet life fufficient for the tri- umph of Chrift," and in the recall of fome who had, through apprehenfion of death, fallen into a temporary apoftacy ; for in the return of thefe Chi ift was glorified before the Gentiles, who had, in their fall, confidered them- Xi^irS Tor? uh?\(po7q h^vn'V), 1^ X^^b*^' '^ ^^^* '^''^° ®^^ rioijpoj, ^ X^tfS 'r/;cr» rS Kv^ia ^/^^y. Eufeb. Hiit. Eccl. Lib. v. cap. i. p. 198. -f- '^Ovq h T») o{Jio\orM Xp^iToi; vi^iioaiv dvizhr,(p^r,voti. Ejufd. Lib. cap. ii. p. 211. ^o^a. Ejufd. Lib. cap. i. p. 203. [ 3^3 ] tliemfelves triumphant over his name ; * an aflertlon ii\ concurrence with which we are told by Gaius, that Natalis, after his perverfion to the Herefy of Theo- dotus, was miraculouily recovered to the truth ; " for our moft merciful God and Lord Jefus Chrift was not V/illing that he, who was a witnefs of his own fufferings, ihould periih without the church." f It is difficult to decide Which h the moH: wonderful, the inventive cruelty of the perfecutor, or the perfeve- ring conftancy of a young woman named Blandina, who, after {he had fuflrained torments hardly concel- fable, at length expired on the horns of a bull. She was, hovvever, fay the martyrologifts, rendered in ± manner infenfible to the torments Infli(Sl:ed by her mur- derer, by means of the hope through which ihe feem^d even to pofiefs the objeft of her faith, and by that com- munion which (by prayer) flie had fo Intimatelv enter- ed into with Chrill:. t I Intentionally omit fuch prav- ers or aflertions as are addrcfled to, orfpoken of, theLord^ Z z 2 without if^i/oJv viJQVotocVf oi^oXoySci. P. 207. •j* "Ey5"'ErXalp(^©- ©so^ xai K.v^i^ yjixoJv 'ItioS^ Xpirc"; «.". Et^sA/lo l^u iKKKvi<7ioe,<; yiVoyt,ivov d'DroAic^'ai [xoiflv^a. tcjv ISiun TTudiov. — ■ Eufcb. Hiil. Eccl, Lib. v. cap, xxviii. p. 253. Natalis had been a Confeffoar, that is, one wh^ had refolutely fuftalned, afld yet furvived, the tortures inflicled with a view to corr>pei apofracy; fuch were frequently termed Martyrs, or WitnefTrS of Cnrift's fufferings, v.hich is the meaning of the term in this pafiage. Let us te'yct the rnlracle, the narrative is fufficient for n:e, it was made in the third cen- tury. I/Jvoovf KOi) l^i/Ziuv TT^i; Xcic-h. P, 2C2. Rufiinys warrant? niv [364 j without farther fpeelfication ; tho' in my own mind coft-' vinced, that it was " by our Saviour thefe martyrs are faid to have been fortified or ftrengthened both in body and mind." Tho' convinced that it is " to our Saviour that their prayers in imitation of St. Stephen were ad- dreffed," yet, as the term hy which he is fignified is faid to be of equivocal interpretation, I have thought proper not to adduce the pafTages which contain them : For the fame reafon, though fatisfied myfelf, I have omitted to call the words of a very confiderable number of martyrs into evidence of their faith. * They have fpoken of the Lord in terms of the utmoft veneration, and we are even told, that in themfelves they d ifpl ay ed the tokens, of our Saviour s divine and unfpeakable power, f Phile AS, Biftiop of Thmuis in Egypt, who fuffered martyrdom under Maximin, has recorded fome of the aftonifhing cruelties with which Chriftianity v/as op- preffed by the Genius of Polythcifm \ and, in an Epiftlc from Alexandria, defcribes the fufFerers " as cheerfully fixing their mental eyes upon him who is God over all, and giving a welcome reception to death for the main- tenance of their faith, to which they had firmly adhered, from a conviction that our Lord Jefus Chrift had taken Manhood for our fake, that he might abolifh fm, and prepare the way for fuch as feek eternal life." % Alpk^us * For ini^afice, Potamiasna, who unqueftionab'y fuffered for the faith of Chiii>, t'srs^ T>5? h; X^irc? 'rri^ew;. Eufeb. Lib. vl. cap. v. p. 263. but called upcn (be Lord for his grace, ^rafaJiSJ^^ocxEfat %«§'i' dSiH Tcjr Kf^(cv. Ibid. ^vvci'ixiuq l^^v^ ^l Ixvluv ru. T£v./.4>;^ia TrafEf/jirawo."— — Eufeb* Hift. Eccl. Lib. viii. cap. xii. p. 393. X Moc^w^iqy TO T»j? Typ^r? oy.iMO. Tr^oq To> e-art •jrcivluv Qioii t365i Alphjeus and ZACCHiEus having. In the perfecu- tlon under Maximin in Paleftine, endured the moft ex- cruciating torments, were at length beheaded for per- fifting in their belief and confeflion of one God alone, and one Chrift Jefus their King. * Porphyrius died, <^ invoking Jefus the Son of God to be his affiftant :" f And in the Thebaid, or fouthv^ard part of iEgypt, Eu- febius on his own knowledge afferts, that " Philoromus fet every worldly advantage at nought, in comparifon of true piety and faith in our Saviour and Lord Jefus Chrift." X " ^^ ^y^^ ^^ ^^^ ^^^^ '^ witnefs to the tef- timony borne by many martyrs to the divine Power of our Saviour Jefus Chrili," 1| under whofc banner many chofe to enlift as the foldiers of his Kingdom, in pre- ference to fecular glory and the profperity of this \vorld. § j^ ^p^^ypv ',y^au%. &c. Phil.ii. 5>6,7- Eufeb. Hift. EccL Lib. viii. cap. x. p. 388. tukh, de Martyribus Palxftins, cap. i. com Hift. Eccl. p. ^c^. t Th Vo. T« Gaa 'l,aS, ^or^l^ 'EniBO'fiMENOX. Ejufd. I'i^- P- 431- . ^ a ' r" l;l^^.U i' ^^^'^' ^'^' ^'' ^'^' '"'• "p* ''• ^' ^ t 3^6] In the year 276, the eaftern Bifhops, convened in a Synod at Antioch, condemned the tenets of Paul of Samofata, concerning the Dodtrine of the Trinity as heretical and impious. To that council, though to the Pagan Gallio, v/ho " cared for none oif theife things," they might have Teemed nice and fubtle^ the errors of this moil: wonderfully immoral man appeared obvious and important. " To the denial of his God and Lord, and apoftacy from that faith which he had originally profefled, they naturally afcribed the violation of his engage- ments ;" to his impiety, the uncontrolled indulgence of every inordinate appetite ; * for his herefy alone it is true they excomihunicated and d'epofed him from the Epifcopacy of Antioch, for beyond this fpecies of crimi- iiality their jurifdidlion extended not; fo that Mr. Gib- bori The tenPciTecutions, or rather the one uninterrupted perlecution, which taged from the firft carnage by Nero to the accefiion of Conftantine, has contributed a prodigious number of teflimonies of the fame nature with thofe adduced above : I fiiall, however, reft here. The Martyrologiftsi after the Nicene Council, m^y be faid to have mifreprefented fafts ia ' order to abet their caufe j or may poiTibly have adorned their fubjeft by the fiction of words which were never pronounced j or what is more certain, there have defcended to our times but very few writings of this nature Xvhich are free from the fufpicion of having been adulterated. From- Daf^bius ali)ne I have therefore deduced this fpecies of evidence; the time in which he lived, and the virtues whl».h adorned his life, exempt his veracity from the flighteft doubt. I have by no means fcle*Sled all tiie inftances recorded by him, they would be unnecefTary : See however p. 199 393 — 433, in which the mart)rdom of Vettius Epagathus, Lucian, and Julian are related, &c. &c. See alfo his other Wiitings. &tov Tov zuvla y.oci Kv^iov u^vHiAvH, no.) Trtv Triftv yjv kcu dvloq M^yyicri^ (o ^i^'^iXioe.voq') f^ileXijXvBiVf iioiv o^r ta i^a ovl^ rav tt^^cI^sk; y.fU-nv. Y^'iAxAi R fjr.odo Ar/iiocheno apud Ei-feb. Hlit. Ec, Lib, vii, Ci xxx, ' [ 367 1 bon may perhaps be right in faying that, " if Paul had preferved the purity of the orthodox faith, his reign over the capital of Syria v/ould have ended only with his life. *. But Mr. Gibbon is certainly not right in afcrib- ing the poffible continuance of this reign to the indiffe- rence with which the church regarded the manners of its feveral rnembers. The eaftern Biihops were incom- petent to fit in judgement on the morals of Paul of Sa- hiofata 5 before their refpe6lable convocation his tenets alone were cognizable; to the proof of thefe indeed we may colle6t, from their general epiftle, that they ad- mitted the impurity of his unchriftian life to appear in evidence ; and from the terms of manly reprehenfion with which they have ftigmatized his voluptuous fenfu- ality, his ambitious purfuit of temporal dignity, and that avarice which prompted him to every adf of extortion and violence, we may very fairly infer, that they wanted jiot the will but the power to chaftife thofe enormities which fo juftly kindled their zeal and indignation. His fufpenfion from the Epifcopal function was all they were authorized to adjudge, and even this they were reftrained by the hand of Zenobia from carrying into immediate execution. Aurelian, however, when he had fubdued that Princefs, " by a determination founded on the general principles of equity and reafon," gave fanc- pon to " a fentenca pronounced ii\ violation of the rights of the clergy and people." f And accordingly Paul, the flatterer and favourite of Zenobia, was de- graded from the fee of Antioch by the fame victorious arm which had pulled his queen and prote£trefs herfelf from the throne, and configned her minifter, the excel- lent Lon^inus, to the flroke of an executioner. That * See Mr. Gibbon's Hiftory cf the Decline and FaU of t\xc Romaa ]Empire, Vol. I. p. ^Cz. •j- Ibid. p. 562 and 563, [368] That in the courfe of an argument maintaining the jconfubftantiality of the Son with the Father, we are told by Hilary, that eighty Bifliops, who had conftituted this or a prior council convened on the fame occafion at Antioch, had rejedted the word confubftantial, or o/*o- Ha-i^i I allow : But does not Hilary profcfs, that he would himfelf have concurrpd in their judgement, provided the fenfe in which Paul received the term were its real lignification ? Does he not affirm that it had a very different meaning, in which the church accepted it, and which this violent fchifmatick en- deavoured to pervert ? * Now, truly, I know of no better reafon for the omiffion or change of a phrafe, than that its fenfe can be eafily mifunderftood an4 wrcfted to ill purpofes; nor, from the condu61: of thi^ fynod, or of Paul himfelf, can I deduce any other infe- rence, than that the language from which he hoped to derive prefcription to his herefy was the antient and eftablifhed language of the Chriftian church -, that ha- ving been heretofore underftood in its obvious fenfe, it had remained unfufpedted ; but that, in confideration of this man's duplicity, it was found necelTary to fubftitute the definition for the term ; for none can deny, that if our Lord be profefied " from all eternity to be in fub- flance * —— Patres noftri, cum Paulu: Samorateus hsreticus pronunciatus eft", etiatn oixonaiov repudiaverunt ; quia per banc unius effentiae nuncupatio- nem, folitariu-n atque unicum libi efie Patrena & Filium praedicabat negata perfonarum proprietate. Quis, fecundum Samofateum, in Chrifto re- jnatus, & Filium confeffus ac Patrem, quod Chriftus in fe fibi & Paler & Filius fit, confitebitur ? Par itaque in condemnandis impietatibus hacreti- conim noftra fententia eft ; & banc cuoacrd intelligentiam non modo refpuit fed & odit. Male ofj^osaiov Samofateus con^eflfus eft, fed nua- quid melius Ariani negaverunt ? Odoginta Epifcopi dim refpuerunt, fed trecenti decern Sz ofto nuper (Nicasna'Synodus) receperunt illi contra haereticum improbaverunt ; nunquid & ifti non advetfum haereticum pro- baverunt ? Hilarius de Symdh ad'verfus Arianoi L'lhcr^ p. 243. Szz abov?,, p. 330, — Atbanafius delivers preciifely the fame judgemeut. [ 369 ] {lance and in perfon God,"* he is necelTarily profefled to be in its plain and unfophifticated meaning o[A.oii Tw n«I^t STNA'IA^lOr AOrOS, ev clvlS 'TTpoa-iti'BTay, ei,opccl<^ 0£of. To vot^(^ t"cr£^ viy,uy >ca]£^e|«.1o, Kivuaaq eoivlo^v y.cn rccsremcua-ccq 'iuq ^uvoirHf Buvura ^l TCiv^Hf lace GiZ L"rsrap- ^uVf uq yiffcccxlat. Dionyfii Epift, ad Paul. Samofat. inter Labb. Concll. vol. I. p. 854. ■ Eufebius, however, fays, that ** when the Word condefcended to be- come Man, his Diviniiy was not impaired by it, but he was every where prefent, filling all things, and ruling all things, y^e clTTOtiTea-uu T?s v£OT»ji<^. Demonft. Evang. p. 169. Jortin's Rem. on Eccl. Hift. * Eufebius himfclf mentions Galus or Caius, (for fo his name may be tranflated) as writing in the time of Zephyrinus. •f- Viflor filled the Epifcopal Chair of Rome from A, p# 196 to 419^ Zephyrinus from 219 to 224. [ 371 ] the Scriptures of God dire»5tly crufh and overwhelm It ; befides that there are extant the writings of fome of the brethren antecedent to Vi6tor's time, which they pub- Jifhed in defence of the truth againft the Gentiles, and againft the Herefies which then fubfifted. I fpeak of Juftin and Miltiades, and Tatian and Clement, and many others, by every one of whom Chrift is de- clared to be God *. Nay, Who is he that is ignorant of the writings of Irenaeus and Melito, &c. which tefti- fy that Chrift is both God and Man ? The Songs and Pfalms of the Brethren alfo compofed by the Faithful, in the very commencement of Chriftianity, hymn forth Chrift the Word of God, and afcribe Divinity to him. Seeing then that the fentiments of the Church have been fo many years profefledly declared. How does it agree with the Truth, to affert that the Apoftles and Fathers have preached according to the aflertion of thefe fedaries ? How indeed do they not blufti to utter fuch falfehoood concerning Victor, as they muft in their own confciences know that Victor excommunicated Theodotus, the author and father of this God-denying apoftacy, the firft who faid that Chrift was a meer man ? For if Vidor concurred with them, and entertained the fame tenets which their blafphemy prefcribes. How then fhould it happen tJjat he cajl out from the Church Theodotus the Inventor of the Herely ?" \ ■■"" "•■^-"" A a a 2 And * Miltiades flourifhed about the year i8o. One undecifive fragment pieferved by Eufebius, lib. v. c, 17. excepted, we are not in poffeflion of any part of his writings j and muft therefore reft the hiftory of his tenets upon the teftimony of Gaius. He wrote againft the Montanifts, See above, p. x86. Qs[/.vvv£iv avlriv uii ocv ct^^uiocv ot ro!,v]vi<; eSeAov Uarjynioii tto70\oc. '^hoy'^i 7»vloi }uclai Afiln* tfOfst* (poiff) yx^ raj 'A-ErofoAa? Tapst- 7\n(ph(Xi [ 372 ] And now let me afTume this mode of argument, and, addrelling myfelf ad hcm'inei7i^ demand of our modern God-denying Apoftates how they can, without blufhes, utter iuch falfhood as they have promulged concerning the opinion of Alexander Bishop of Alexandria, which they have declared to have been indifputably Unitarian, as they have even acknowledged that Alex- ander was the firft " who b gan the conteft with Arius j'' nay, as they muft have known from the fame authority, whence they have derived any knowledge whatfoever concerning Alexander, that he called a council (but not *' of war," as Dr, Jortin has alTe6ledly called it) con- fiding of near an hundred Bifhops, and depofed, ex- communicated, and anathematized Arius, and fuch as adhered to his tenets. If Alexander concurred with thefe, and entertained the fame tenets which their blaf- phemy fDHTHOithKOil^ oc^o n/lpa iv 'Piy//.j7 i'uxi<7y.o'm(^' a'cxo ^l ra ^»a- ^ov» dvlS Zt^vfivs Trxpocy.s^afa.^^cn T'/iV d'hv)^iia,r r)V ^' ccw Tvyov TTtSav&v to T^sfojxsvoVi £i f^v) TrpcJlov (/.Iv ccy\i'mi':ij\ov (x.v\o\<; cci ^e^cci ycocCpai' t^ dhX(puv ^l rivav ej-j yfdi/.[AcSla. Tr^iaQvTBfoi rru!V ^*>tlop©- ^^ovuvy a, lasTvoi tt^oj roc s^vri v'ml^ r^q dhrj^nocq, AOr'ElTAI 'O XPlSTO'r. Tu yu^ ^Eipyivocia re xj MsXWc^v©-' iC, rZv AotTD-wv r)q d[vo£7 ^tQxia, Qiov kJ di^^ut^Qv y.oilcic,fys>,Xovlce. tov XoiTov' ^a^jxov ^£ ocroi, K^ uaoc) dhXCpuv d'sjccfx^q i'Sro -Trifuv ypa(p£*5v. Eufeb. Hift. Eccl. Lib. v. c. xxviii. p. 252. Tcevr [ 373 ] phemy prefcribed, How then ftiould It have happened that he caft out from the Church Arius the inventor, or rather the renovator, of the Herefy ? * But let Alexander himfelf come forward, and we find, that in a brief recital of the tenets of Arius and his affociates, he informs the Bifhop of Conftantinople, that '' they deny the Godhead of our Saviour, and teach that he is only equal with all other menj" " that they refcind fuch pafTages of the Scripture as reveal his Godhead and his ineffable glory with the Father from the beginning j" '^ and with infidelity aflert, that there was time v»^hen the Son was not ; and that not having been from the beginning he was made in time : Nay, that whenfoever the period of his creation might have been, he was made in the nature of every man : For they aver, that God made all things out of nothing, herein comprehending the Son of God himfelf f." The Writer then makes profeilion of his own faith, and af- firms, that he had ufed his utmofl: endeavours to per- fuade Arius to return to the truth, to the eftablifliment of which he had produced many fcriptural proofs ; and among others, had, from St. John's Gofpel i. i8, in- ferred, that the Father and Son were two things in- feparable * Addenda to Remarks on a Scriptural Confutation, p. 21. Jortin's Remarks on Ecclefiaftical Hiftory, vol. III. p. 181, Oaavo, London, "Whifton, 1767. ^yji-zjyflot, ^rjAwo-a* vf/Tv rriv tuv roisruv wm^riccv Bfxccvhv dix- [ 374 ] fep^rable one from the other." * But that finding his efforts vain, and that Arius, &c. perfifted in their herefy, he had at length convened a council at Alexandria, " by whofe univerfal fuffrage we have excluded thefe men from communion v^ith a Church which worfliips the Godhead of Chrifl." f And now was the doctrine of the Alexandrian Church, of the Alexandrian Council, or of Alexander himfelf, indifputably Unitarian ? I aflc a queftion, Does Mr. Lindfey adopt it .? If a fimilar teft be propofed to me, and it be alked. Whether I adopt Alexander's afiertion, that the Son is of a middle nature betv/een the unbegotten Father and the things which were created by him out of nothing ? % I anfwer, that the quellion is unfairly ftated -, for that Alexander has not any where advanced this afTertion, and that the tranflation, by which it has been attributed to him, is falfe and defe6live. But let us for argument's fake, during one moment, admit that the Son is of a middle nature between things created out of nothing and God : Now I denre to know, as this middle nature mull be conceded not to have been created out of no- thina;, out of what felf-exifting fubftance it was crea- ted ? What fubftance is felf-exiftent, but the fubftanee of God himfelf? If there fubfift no other, that nature which was not created out of nothing was created out of *In Joan. i. l8. 'aaa'KA^N 'AX'nvl'ZTA ':rpxf[^ulcc- ^vo^ rov Tlcclipcc )^ rov 'Yjov, oj-la ccvllv sv roT^, y.oXz::ro7<; t2 Ilalpoj sxxTfaKTietq t^vi\ci— — This [ 376 ] This middle nature, as it is called, is by the logic of the eighteenth century, placed in a moft extra- ordinary relation ; for on the one hand, tho' exifting, he is referred to nothing ; and on the other, tho' cir- cumfcribed, he is referred to infinity. And was this really the do6lrIne of the primitive ages ? No, and when Alexander wrote fxocy.fov a,v e'hj />c/la|y Udtlpoq dfsvvTirii x^ rcov kIkt^svIuv Izt^ uvls l| Qx. ovluv — uv jAiailiv- ifcrx (pv<7iq fjLovofii'v^y ol T,q to, oXcc e^ ex. ovluv itsolrio-tv o YlcUr)^ ra 0e» Ao/«, v) £| aJJa ts oyi^ nalpoj ysfBvvriTcn*^ he never meant to be underftood, that the Son was of a middle nature between nothing and infinity ; but, in concur- rence with the apoftolic afiertlon to fay, that by him God made the worlds, Heb. i. 2. A* a t^ ra? «»wya? By (pvai?, he does not mean Nature in fuch a fenfe as fhall difcriminate between the parental and filial fub- ftance : for he tells us himfelf, that they are of one fubflance, but that In perfon they are two, and this, in the very fame epiitle, he exprtfies by the very fame term, ^h raq T? t"!B-or«cr£t ^vo ^ *'JEIS dvlof rx vuvla, Rom. xi. 36. or affirm that pur Lord AT' a T« TFiivlxj k) ^fts*? Ai' aJJS, I Cor. viii. 6. is the fubjccSt ot the Apofile's pofition, n»ro5 5 ©£o? AI* « ho^^^r^s, &c. I Cor. i. 9. Under the control of what iuft mover now is the Almighty Father employed ? \, But ra, itattla, $i tivld wl»r«». — I afk the Writer, with whom 1 contend, is that the whole of the fentence, and whether he did not himfelf know that the words ^* ecvlS are immediately followed by xj "EIS dvVov ? If he anfwer that he knew it not, let him find prote6tion behind his ignorance from any heavier charge than thatof incompe- ^r^ey ; but if he were, on the contrary, aware of the Apoftle's whole aflertion, he nauft in that cafe have known, that fome expreflions in the original were not •decifivfi of the Son's inferiority: for ''the glory of Jefus," fays St. Barnabas, " is hereby eftablifhed, ia as much as that all things were created by him and for him," 'X"? «? ^^ '^*^V '^^'' ^°^*^ t3'I»9^b, oiT^'BUfdvlS iraploc, li^^mj^^ Jari5i^ Epift. Cfthol^t^^J. "^^ ^^ao-.;yx> ^^ + li>e Anuochene Council, mentioned abov6, fay tip6n t^iFs paflage of -difv/Joa J ^Y^^orfJus sJdJjqmsJnoo on noqw sfl^i jr isrit ,){£} sm Janav; "vaiJEfi 9^3 9)i;«?9d n bsuhi |i fmgle exception, the contradictory of his pofition ;s true. I have ipade it appear beyond a contradi<5tion, that th? glorious company of the Apo files, the goodly. fellowfhip of the PEophets, the noble army of Martyrs, and the holy Church throughout all the world, have praifed and ac- J^QV^ledged the Father of an infinite iMajefry, his ho- ;:(T :f» ijourable, Labb. vol. i. p. 841. ' ■ id If-vf / And Euf^bius obferves, that *< all things owe their exigence and their perfeflions to the Word, and To the Holy Spirit j that the Word called the Angels into being j and that the Holy Ghost at 'the fame time illuminated and fandlified them." 'AyfeXuv yuv t^i* ^a\v ek; TO aivaci TTCifiQaov o a*)f^iefyo<; Aoy'^ 0 "Tsroii^'/jq ru)L cXuv wapViytTui rlv ,and, without, the intentional exception of a fmgle writer, , who fe, works are received as genuine, and who has,. delivere4,h,is^ fentirnents on this fubj^^l, have produced each iridiyiduaf to bethe ©r^feffQur pf hif own iaith, *— By tijanfkti.ons which I ylJn^-ftilnoD ^lad^sffw pi^/f^si aril moil 5./(.', and fome others, wrote againft Artemon, Theodotus, and Paul of Samofata, is fome proof that they oppofed Unitarianifmi but of their writings nothing resnains to put this cut of doubt,—— [ 3^4 ] toncelve to be ftrictly literal, or paraphrafes which j. conceive to be ftridlly juft to the fenfe of the author, 1 have rendered them intelligible to the lefs learned ; and for the more eafy correcTiion of any errors into which I may unconfcioufly have fallen, have annexed the original language, or if this has perifhed, the an- tient verfion of the feveral writers.— I do not denre the one Godhead of the Father, the Son, and of the Holf Ghoft to be inferred from the afTertions of the fathers ; for, though I efreem their verdict a proof of the fenfe in which they accepted the evidence of the gofpel, and therefore Tf haJ been fuperfiuous to have adduced evidence that Athanasius ?bets a caufe, which Unitarians have from h.s name denominated y^tha^ nafian. — T do not pretend that this Bifhop of Alexandria was the compofer ai the creed, which is ufually afcribed to him ; but thus much I can from my own knowledge aver, that every article of that creed is repeatedly to be found in his writings. I have myielf extradled them, — this I men- liorv, jrt order to protect his name from the tre^'tment beftowed upon that o'f his ittimediate predeceffour Alexander ; for as Alexander's vehement, oppofition to Arius could not prevent the charge of adherence to Arius, I could not tell but the council of Nice, and that principal member of th?s great convocation, Athanafi'js, who condanned Arius, might be charged \\\Xh an entire concurrence in fentiment with the objedl of their condem- nation ; and that we fhould next be mndeftly afTurcd ♦ the Nicene Fathers themfelves were Unitarians." Aidend. to Rem. p. 22. Could a Papift derive (length to his caufe from the temporary concurrence of Chilling- Aorth ? If not, I refufe to allow it to the Arian. In what did Chilling- worth fettle in the end ? - — - '' The authority of Apollo, though probably of the fame ftamp with that of the Sybil, (p. 357) is, however, valuable, as it has given occafion to •Liifli/itius to make a verbal criticifm, which is applicable to Rom. ix. 6 c^nJ which theretore refer to p. 26, icg, above. The words of the oracle are ^^jjlo? Uv vAu au^y.ct, on which the Father nbfervcs. that when it is faid /j^ « mortal as concerning the fiejh^ which we alfo affirm, it follows, and this too we profcfs, that he was God IS conrerning the Spirit ; why elfe fliould it be faid "as concerning the iie{T)," " when that he is mortal" would h.-ve been fufficient ? Cum fatctur fecundum carn^m fulHe movtalem, ouod etiam nos pr.-Edicamus, confequens eft ut fecundum Spirltum Deus fuerlt, quod nos affirmamuJ. Qll.d enim fuerit necefie carnis facere mentionem cum fatis eflct dicerc iKifiremortalcm. Ladant ; Lib. iv. c. 14, De^avere fapientia. [ 385 ] therefore unqueftlonably of much confequence, all I require is, that men ftiail, firll, not think it ahjolutely necejfary to know what tenets they held, as the very fame evidence remains open to their own enquiry; and fe- condly, that, if any man be fo weak as to think their tenets an infallible rule for his, he may learn that there did not, among the fathers of the firft three centuries, fubfift a fingle Unitarian : and this, not from my unfup- ported aflertion, but from the copious and conclufive profeffions of the Ante-Nicene fathers themfelves. C c c CHAP. [386] H A^'"^J.V,1V. Cellateral Evidence of the Sentiments of the Chrijlians of the firji three Centuries, FROM the reproaches or derifion of the Jew, the Heretick, and the Gentile, it is eafy to afcertain the common point which has proved to the one a ftum- bling block, and to the other foolifhnefs. -In the fields of controverfy, it is lawful to array againft an adverfary the arguments which he has himfelf invo- luntarily contributed, or the concellions which pre- clude his reply : I (hall therefore now proceed to turn upon the enemies of truth, the arm.s which have been fupplied to us by their antient allies ; and accordingly, without farther preface, fhall lay before my reader the teftimony which has been contributed to the antiquity of our faith by the few early writers, &c. who, with- out embracing, have in any conclufive manner adverted to the religion of the gofpel. " Et firmum^^eft genus probationis," fays Tertullian, " quod etiam ab adver- fariis fumitur, etiam ut Veritas ab ipfis inimicis Veritatis pfobetur." The relation made to Tiberius by Pontius Pilate, as recorded by Eufebius, concludes with an aflurance that " Chriil was already believed by many' to be VjOd. '* -,**.,.,, 4V, ^,,„_^.^, oirf?l(i ■ Etifebius * 'H^"^ 0«g? ilva,\ TTu^M 7qT(; Tro^Xotj l^siffyrivilo, Eufeb. HiH. Eccl. hb. i. cap, ii. p. 47. [ 387 ] Eufebius has called upon Tertulllan to -vouch tha narrative whence I have extracted this pafTage j toTer- tullian alone I fhall therefore confine myfeif in the' fol- lowing confiderations : for, upon the ftate of facts pre- fented to us by that Father, and, which I (et before my reader in the note *, Le Fevre has mofl conclufively faid Hem! and Mr. Gibbon has been pleafed to favour us With a copious paraphrafe of the fignific^nt interjec- 'tion. * ■' ' '' '' ''^^ ''"■'' C c c 2 "We ■ ♦ Ut de origine aliquid retraftamtjs ejufmodi legom. Vctus erat de- crctum ne qui Deus ab Tmperatore confeci-aretur, nifi ^ fenstu probaretor : Vi M. ^milius de Deo fyo Aiburno. Facit & hoc ad v.:-iic veriiatem iplVas drvinit;:iiis revalaverat^ detulit ad ieuatum cum prasro^adva fuffragii fui. Senates, ■ quia non ipfc probaverat, refpui:. " Caefar m fentciitia banfit, comminatus pericalurn -accnfatorib'&s CiiriftkaoruVrt.^^^ SLoma Oi-iejjt&rn, Cxrari^aapfQla^jo ferociffe^ «^c. &c. Tettu}!. Apologet. cap. y* . , ^ .. -^ if 1- •■ -^ ,■ . , ' Ad doftnn^ vero ejus crnl revrncebantucmagrftri, pritnorefque Jv^zo-, ■Tvih^i''fta'exatpersb'ant'a'r'/'mkxime'quo^^ earn ingen6 wuUitudo f'eflec- teret, iit poftremO' -hJaftsfh. FvmTio HJiato Syriam tunc ex paste Komana ■^procuranti, violentia fufFragiorum :rs cru.:ern Jefum dedi fibi extorltrint. ^Prsedixerat & ip<"e ita f^auros. Parum hoc, fi non et Prophetss retro etia-Ti. ^ "' Ta- en fuffixus tr.ulta mortis UHus propna •-■fiendit infignb, nam ipi- " Jjfum cum verbo fponte dimiHt, .praevenfo carnificis officio. Eodem mo- mento dies, .raedium orbem fignante iple, fubduaa efi-. Deliquiu-ii utiq.'j& putaverunt qn! id quoque fupei Chrifto pr^dicatuin non fcieiunt : et tamea €um mundi tafum relatun-' in archivis vestris habetis. Tunc JudseJ ^eiraftum & fepukbro conditom magna etiam rniiltsri manu cufroc'fie dilieentia circumfederunt, oe, quia praedixcrat tsxtu die fe,wrrettvmm ie a mprt&,T4ii'cJptil' furto amoliti candaver /a!ieremXuij>€a(^&,^^-^i:a "&'cuftodia pavore disjeaa, nuilis arparentibus'aircip^jUs. nihil in fepulchro repertum eft, przetcrquam cxuvis fepulti, Ninifomms* tamca primores, quorum intererat & iVelus divulgare, & Fcpuli veaigalcm & famularem ad fidem vocare, furreptum a difcipuiia jadit jverunt. Nam jiec ille fe in vulgus eduxit ne impii wrote Uberarentor^,^uV£t fid^f iion [ 388 ] ** We are required by TertuUian," fays this Gentle-^ man, *' to believe, T. That Pontius Pilate informed the Emperor of the tmjuft fentence of death which he had pronounced againft an innocent, and, as it appeared, a divine per- fon, and that, v^ithout acquiring the merit, he expofed himfelf to the danger of martyrdom ; II. That jnediocri Praemio deftinata difficultate conftaret. Cum difcipulis autem qui' ui'dam apud Galilaeam Judaeae regionern ad quadraginta dies egit, do- cens eos quae docerent. Dehinc, ordinatis eis ad officium praedicandl per orbem, circumfusa nube in coelum eft receptus, multo verius quam apud vcs afTeverare de Romulo Proculi folent. Ea omnia fuper Chrifto Pilatus, & ipfe pro fua confcientia Chriftianus, Caefari tunc Ttberio nuntiavit, fed et Caefares credidiiTent fuper Chrifto fi jtut Caefares ncn effent feculo neceffarii, aut (i et Chriftiani potuiffent eflc Csfares. Tertull. Apologet. cap, xxi. In English thus : That we may treat fomewhat of the ©riginal of fuch laws. There was an ancient decree that no god fhould be confecraved by an Emperor, unlefs he were aprroved of by the fenate ; as in the cafe of M. ^milius con- cerning his god Alburnus. And it makes for our caufe, that among you Godher-d is difpenfed according to human arbitrement. Unlefs God pleafe man, he fha!l not be God. It is Man then that fhou'd be pro- pitious to God. Tiberius, therefore, in whofe time the name ©f Chrift entered into the woridj together with the prerogative of his own vote, referred to the fenate the accoun' that was given to him from Paleftine in Syria, which therein revealed the truth of his Divinity The fenate, betaofe the fenate difaporoved, rejefted (Chrift.) Caefar continued in the fame fentiment, threatening danger to the accufers of the Chriftians — . Confult your commentaries, you will therein find that Nero was "the firft fe- rocioufly to wield the Caefarian fword againft this feft, &c. &c. &c. The rulers and elders of the Jews were fo highly exafperated becaufe of the multitude which inclined to him, that in the end, with tumultuous voices, they extorted from Pontius Pihte, the Roman Deputy of Syria, his confent that Jefus, who ftood arraigned before him, /hould be deli- vered up to them for crucifixion : Thefe things he predifled himfelf j yet that were hut of fmall account, if the Prophets, who had preceded his coming, had not foretold them alfo. But even when he was nailed to the trofs, he fhewed many figns peculiar to his death: for, anticipating the cxccuticnerj [ 389 ] II. That Tiberius, who avowed his contempt for all religion, immediately conceived the di^{ign of placing the Jewifh MefHah among the Gods of Rome ; III. That his fervile fenate ventured to difobey the commands of their mafter ; IV. That Tiberius, inftead of refenting their refufal, contented himfelf with protcding the Chridians from the feverity of the laws many years, before fuch laws were enaded, or before the Church had afiumed any diftin6l name or exiftence ; V. And executioner, he, with the Word, fpontaneoufly gave up the ghoft. In the fame mf^ment, even when the fun occupied his noon-tide ftation, the day was withdrawn ; they vvho were ignorant of the Prophecies which referred this darknels a!fo to Chrift, conceived it an eclipf^- j and yet, in your own ARCHIVES, you poflefs a relation of this defeftion of nature. The Jews then furrounded his bodv, when taken down and laid in the fepulchre, with a military guard, left, becaufe he had foretold his refurredlion on the third day after his death, his difcipies might fteal him away, and de- ceive the people. But, behold ! on the third day the earth being fuddenly fhaken, the ft:one rolled away from the mouth of the fepulchre, the guard appalled with terrour, and no difciple at hand, nothing was found in the tomb except the appurtenances of an interred body: Neverthelefs the eiders, who were interefted to puolifh a falfehood, and to recall the people to their allegiance, gave cut that he was ftolen away by his difcipies : For he did not. exhibit himfelf in public, left the impious fhould be delivered from their errour } and alfo that Faith, by having a difHcuky to furmo.int, might become proportioned to no mean reward. With feme difcipies, however, he pafieci forty days at Galilee, a region of Judea, teaching them the things which they ihould teach ; and thence, when they were ordained to the office of preaching through the world, he was taken up in a cloud to heaven : M-tch more truly than youf Proculufes are uied to aftert concerning Romu'us. All things concerning Chrift did Pilate, who was himfelf in confcience convinced of Chriftianity, relate to Tiberius, who was at that time Emperor ; and the Caefars would have believed on Chrift, either if Caefars were not necefiary to the Age j or if Csfars could have been Chriftians ; (or perhaps this laft fentence fhould be tranf- lated, " if Chriftians could have been Caefars }" the impoflibility of which might have been the fentiment of the rigid Tertullian, who lived long before Chriftianity comprehended the imperial purple.) [ 390 ] V^^And laftly, That the memory of this exiraordi- nary tranra(9-ion was preferved in the mod publick and authentick records, which efcaped the knov/ledge of the Hiftorians of Greece and Rpme, a;id were only vifible to the eyes of an African Chriftian, who copi- pofed his Apology one hundred and fixty years after th^ death of Tiberius." See Mr. Gibbon's Hiftory of the Decline and F/al}'Q|"it]^cR©ma£i£mpi|j(% j^Y9t JsrP'fSi^ I. In anfwer to the firft of thefe objedions, thus formidably arrayed againii the veracity of Tertullian, let it be remembered that Pontius Pilate, when he; permitted the fentence of crucifixion, pronounced, not by himfelf but by the Jews, to be carried into execution againft our Saviour, Wdfhed his own hands of thebioo^t of that juft Perfon, and appealed to the multitude to. teftify his innocence. When thus defi'ous, of extenua- ting, the crime of an enforced acquiefcence, and of ilandlng. juilified before thofe who were fubje6l to his authority, v>^hy are we, in contradiction to every fpecies of probability, to fuppofe that he brought an over- charged accufation againft himfelf, and exaggerated his guilt before one whofe authority was paramount to his t3wn ? That, having fufFered the Jews to take upon themfelv^s and their children the blood of our Saviour ; and in the inftant providently laid the foundation of his defence againft a time when the extraordinary events then tranfaCted ftiould come under the imperial cogni- zance, he nov^ in the day of danger waived the advan- ta<^e of a nation's teftimony to his reluctant concur- rence, and loading his narrative with opprobrious epi- thets, fubftituted himfelf as the fmgle crimiftal, refumed the guilt from thofe who had even folicited the ejiclufive imputatlonj, and feleded the Emperor Tiberius' as the ^ peri^Qn.Vitfc „^hora .to depofitlfie a;£|^^t t^^^^^^ -? '-^ i4%e fappofition I readily grant, is an abfufS'ity, "But it^is . licit [ 391 ] not Tertullian^s. And from the emphatical language in which that Father repretents the neceflity under which the governour of Paleftip/* ]-!y to deliver up our Lord to the clamour of th«" Jewifh Elders, although he has not fpecified a fmgle fyllable of Pilate's EpifUe to the Em- peror, it may be more reafon ably collefted, that (if any thing) we are required to believe t^at Pilate informed the Emperor of the irrefiftible importunity of the Jewifli Elders, and that, by inhancing the merit of his own relu£lance, he took effectual care to fecure himfelf from the danger of imperial refentmeilt^' l»j?(kt^ II. With refpeft to the fecond objection brought by our Hiftorian, I will admit the Emperor's avowed con- tempt for religion, that the Jewifh nation was under the heavy difpleafure of Tiberius, and that Jefus Chrift was the Meffiah of this obnoxious nation : But is there no deference due to the teftimony of an antient and un- coatradi£l:ed tranfmifs ; (hall an hypothetic inference from d general chara6ler ftand and obtain credit in oppofitioh to dire61:, particular, and unimpeached evidence; and did the impiety of Tiberius admit of no interruption ? Two inftances are furely recorded in which he appears to have been influenced by a tranfient veneration for the Gods of his country; for Suetonius affirms that he de- dicated a Temple to Concord, and another to Caftox and Pollux. * But * Sueton. Tiber, cap, xx. Let us fay that the whole ftory of a voire calling upon Tharanus, the commander of a Roman vefTel, and giving him comm'iffion.to proclaim the death of Pan, when he fliould reach" Palodes, is a fiaion of yEmilianus, who related it as a fa^, to wh^ch he had been hiirtfelf a witnefs ; we have yet the authority of Plutarch for a narrative Within the, ordinary limits of nature, which is, that on the affair becom- ing a general topic at Rome, Tiberius called Thamnus before him, exami- ned into the matter, and believed the mariner's teftimony, infomuch as afterwards to become exceedingly inauifirive into the hillory and genealogy M Pan. [ 392 1 But did Pontius Pilate denominate our Lord, f^^, Jewijh Mejftah, that Tiberius, who hated the Jewsj> might have a ftill farther obje<5lion to furmount ? Tho* Igive no credit to the Epiftle which has been by later writers afcribed to Pontius Pilate, I muft yet conclude^ that when that Governor tranfmitted an account of oiir. Saviour's refurre6i:ion to Rome, he accompanied it with ' a recital of the circumftances of his crucifixion ; arid therefore that the Emperor's averfion to the Jews could have had no operation againft the apotheofis of a f>^r^H„ rejefted by that people, againft whom they had actually proceeded to extremities, and of whom it is highly im- probable he h^d ever heard under the title of their Mef- f.ah'j 2l title which to him, without a comment, muft have been abfolutely unintelligible; and I am not aware that any commentary on the Law and the Prophets has ever been afcribed to Pontius Pilate. "'lil. That the fen ate of Rome has exhibited a terrible example how eafily a lapfe may be made from a ftate o"? cottfummate freedom to a ftate^bf'the moft abje£l: fer-" vility, and that Tiberius had become the abfolute ma-^' fter of this degenerate legiflature, are points that muft be ' conceded/^ ft ls^..ribtwithftanding, true that at a period'^' vAen this tyrant had, by his aftonifhing ferocity, ren- dered himfelf even the moft formidable, the fenate, iri\' a^piaVtic'iilat- iiiftahce, fefufed to comply with his defire:^' He therefore pronounced himfelf contemned, and even fought refuge from their imaginary indignation, by a precipi^a'^eflrght to his natural' fortfefs at Caprea. * ''-' ' • IV. But * Sueton. Tiber, cap. Ixxiii. Dio Caffius has alfo related J3 circuffiftaiicle fomewhat fimilar. When the Emperor had forbid any kind of refpecft to be paid to the memory of Livta, the' fciVate, riotwith{^anding, voted to have an arch creded to her honour : That he flopped the e/ecutiori of ' thi's^fb^ire'''ft' true, bdf Tt w'as'iiftdcr fllfe' pretence's oY economy j.fdr he*2lla*r^5^darV'rtf i^f?Sft'g« flie d'^c^rtfe^^penly— tut'tfi'e \vfio!e dt" h'ls cohr' du£t, on the prcfent occafion, might, perhap, be accounted for by tlie '' caorice cf the man. [ 393 3 IV. But the Emperor did not always thus refent their difobedience to his commands ; for on the contrary, which may apply to the fourth ohjeclion, "• He did not fo much as utter a complaint at fome decrees which Were pafTed in oppofition to his will." He acquiefced when, on a divifion in the fenate-houfe, the majority flood againft him, when even his own prefence and confpicuous vote were unable to procure the concur- rence of a fmgle fenator. * Why then fhould he not now have acquiefced in their fefufal to place the JewiJ}} Mejfiah among the Gods of Rome ? Was an avowed -zeal for religion too among the qualifications of Tiberius, that his indignation mud have been particularly excited here?— It was the uninterrupted pradice of this Em- peror to lay all matters, however great or unimportant, before the fenate f ; and in the ftnate alone, by an an- tient law alluded to here by Tertullian J, the power of enrolling Gods was veiled ; Tiberius being therefore now apprized of the extraordinary event which had juft taken place in Syria, it was but confonant with his ufual cuflom that he fhould refer the account at large to the fenate; and, though perfe6lly indifferent with re- gard to the event, fubmit it to the decifion of their pe- culiar authority, whether the perfon whom it concerned fhould be placed among the Gods of Rome. To his having forwarded the propofal with his own vote, and then acquiefced in the oppofition of the fenate, the cafe which I have already flated from Suetonius is exa ^ate the Sceptic, have^' fo ^reatlv m'iftaKen the unfculptured oBieo: of the Chnftian's ador-fitioft ? Certain as our Saviour's exclufion from cxcluHve Gi^jdh^^d ^uft alwa^^shave been, >yhen ,br6)ug|it before th^^j\^,\fdiC,uf)n of a Pagan. PontifF, yet vj,c may fee that his^^^^^r^^et.'Wfas., a fubject ..more ,th^a.|V'<^ncej|?fsrre4.to th^ .di£p^yi5Qn,ypf, ,th:■ , .:■'-■:■■ -'s^JO^E-e e they * 'l.^CiQs^cIlo^ afx '"^(^ &vlcv : xj tx/V ft';^/;i' uvlS. y.a'^ix'Z^i^ ^^xl' T»?' 'SCptriptfys-l.'.^^'orp^iyni ap'>«i Eufeb. Demonftrat. Evangelic, lib. iji. cap. vi, p. ^134, Edit. Paris. apudSonnium, 162^8, fo io. Though .a Q,e5ativ^jt;o;vtl)^-di«inity of our Saviour was the natural an- fwer for an oracle to §iv,e, it was not probably ihs anfwer always e.\pecled by th^fe who yjentto enquire... '* Their ftn^ and decent adherence to the relig-iqn by Igw eftabli&ed,, gare to Dionyfius of HalicarniHiis, :he hi^hed opinion of the .^onr.an people ; but nothing more exciteJ-his vvond^-'r than the Cduti.ous.^tten^io^_.\vliji^\vhicJi_they received aay propofal of change or innovation; for here the meafiue was referred to the Gods whom they ijad heixtefore ack.nov\]cdgf d_, an'i raiirieu only upon the divine approbation.' [ 402 3 they might have acquired this wifdom by their earthly experience : " For is it now a wonder," exclaims the Sage, ^' that difeafe has fo many years poflefTed a city which is no longer the refidence of i^fculapius and the other deities ? For, fince Jefus began to be honoured, no man has been fenfible of the general and beneficial fuperintendence of the Gods." * It is a frequent com- plaint with the early apologifts for our religion, that every calamity which befell the Gentiles, was fuper- flitioufly charged to the account of Chriflianity, and accordingly made a ground of perfecution. Here we have an inftatice of the very charge complained of; but is it not melancholy to hear this cry of Havoc come from the m.outh of a Philofopher ? The fentence of Conftantine, who condemned his writings againft Chri- flianity to the flames, was more probably induced by this and fimilar incentives to perfecution, than by any danger which he apprehended to the caufe of the Gofpel, from the force of this philofopher's polythelftical reafonings. Philoftratus has written the life of Apollonius Tya- r.isus, an extraordinary perfon who had lived under Nero, and to whom he has afcribed the performance of many miiracles. Hierocles abridged this v/ork, and, in a piece entitled Philalethes, drew the fubje6l of it Into competition with our Saviour, and con- cludes with faying, " Thefe things I have recorded as a ground of comparlfon between the gravity of our accurate judgement and the levity of the Chrifti- ans : For, at a time when we do not confider Apol- lonius, jidroqy 'Aiay.7Kr,z:;iH {jl\v l'SJi^r,yAa,<; «^ tu)V ah^uv Qeuv [xn^f-s] icrrtq* r,^^PiO. Porphryii ap. Eufeb. Prfeparat, EvaJigelic lib. V. cap, i. p. J79. T!dit, ejiifd. ac Dcmonfliat, [ 403 ] lonius, who has performed the actions (here recounted) to be God, but a Man favoured by the Gods, they, on the contrary, becaufe of a few miracles, proclaim this Jcfus to be God." * In like manner Julian the Apoftate exprefles his contempt for the weaknefs of the Chriftian intellecSt, which could efteem the reftoration of feet to the lame, and eyes to the blind, and other matters of this nature, performed by Jefus Chrift in Bethefda and Bethany, as works of any confiderable importance, j- Celsus lived in the fecond century, fo that when we hear him pbje6i: to the Chriflians, their adoration of our Saviour's Godhead, we are not to conceive that he is only making a reply to the aOertions of Origen ; in fa6l he is fpeaking to the worfhippers of a prior age ; arid againil: thefe it is that he objefts " an acknowledge- ment that Chrift is God." J Numerous extracts have been already made from Origen's Anfvverto this writer, E e e 2 from * TU'^ tiv hiitec l/Lij/ w-^'/ji/ * 'tvoc l|>) avyy.pivBiv rliv r,i.i.fispcci; aypito'/j x^ ^iQciiocv i(p hufco Kpio-iv, t^ rhv ruv XciTiuvaJv y.ov- (pol'/^Oi : s'i'SJB^ v)fj.s7(; [Jilv rov roioivla, 'Trs'^oi'/iKoroc. y Qeov^ oc'K'Ka, Tiva,(; nrov 'ivicrdv Qiov uvxyopivHai. Hierocles, apud Euleb. contra Hieroc. p. ^iz. cum Demonftrat. Evangel, •f- 'O 'hi,syEiv : x^ on y.a?,i^,iivi\o i^ tKoXutilo Qsov psvoiJLiuBcci {xiyn 0 KsXcr^) *' oTi Tov ^l aov Qbov 'n-a^ovla, KolcPisivovle^ tC y.oXcc^oflBi," &C. Ejufd. lib. viii, p. 405. * £cc above, p. S6, Sec. See alfo p. 512. f 'iL'uri TToivivxp^'^ vMuYkxii I'zjxy^wjv'^vli^. Luciani Philopat. [ 405 ] As the Orator Libanius flouriflied fome time sfter the NIcene Council, and it may therefore admit of doubt, whether his teftimony, fimilar to that of Celfus, concerning the Chriftians, have a retrofpe^l to days of which he was not a perfonal witnefs, I content myfelf with the following brief afiertion preferved by Socrates^ the Ecclefiaftical HiPcorian, who relates that Libanius, in the Funeral Oration of Julian the Apoftate, " with derifion affirms that the Chriftians make that (Man) of Pdeftine both God and the Son of God." * The fame objection lying again ft the evidence of that young prototype of our James the firft, the psdantick. Julian himfelf, I have thought it fufficient to fay, af- ter Dr. Jortin, that " this Emperor, who rejected Chrift, did not rejetSl: the notion of a A070?, [or the Word, John i. i.] Iiis Aoyoq v/as the Sun whom he ac- counted to be the vifible image of the invifible God." f And this may at leaft ferve to Ihew that, even by the enemies of Chrift, the term Aoyoc was not reftri6led in its fignification to an imperfonal attribute or l-rrrtr^/xyr avv^or«^T(^. See abo-ve^ p. 216 and 379, the Icijt ncte. '' And this verily," fays Amelius, " was the Word, by whom, being eternal, were made the things that were made, (which is alfo the fentiment of Heraclitus) and whom the Barbarian, (St. John zuho ivas an Hebreiv) placing him in the rank and dignity of a Principle, has held * 'Z'u7i'fn ^\ i^ 0 Qopi-ri; AiQcivi'^ l'vnx^'-^'^^^»f top ix. Ucc~ Socratis Hift. Eccl. lib. iii. cap. xxiii. f Jortln's Retr-arks on Eccleriaftical Hiflory, vol. II. p. 41. London, W'hifton, J 767, 8vo, [ 4o6 j held to be with God, and to be God, by whom all things were made, ^nd in whom whatever liveth, pof- fcfTeth life and exigence ; to have defcended to bodies.^ and putting on fiefh, to have aflumed the form of man; to have fubfequently manlfefted the majefty of his na- ture, and returning to have refumed his Godhead, and to be God, fuch as he was before his defcent into a body, into flefh, and into man." * Julian has borne the fame teflimony to the do(^rine preached by St. John, who alone, he fays, of all the Evan- ** Kat bv\oq cc^a, riv o Xoy^f au^^ ov ccisi ovla Tec 'yivoiJ(.svc& lyUe]6j ojq av tc. o H^a,K?^ePi'^ ocfiucrnsy t^ vv/ Aj ov q ^cc^Qccp®^ cc^ioi Iv T'/j T51? ^p%^? nratji re y^ u^ia. xaS'srijx.oTa TT^oq 0bo'j Bivacif x^ Geov Uvon, ^i e 9ravS' atr^ws ysyivr,abai, ev co to y£v6fJt,cVov Cuv, y^ C^^iv, t^ ov 7re(pvy.ha,i, y^ liq to, Qu[ji.aliz TrtWlsu', $t^ Qoc^KOc iV^vcrccfjuevoVf (^avla^sa^ai uv^^u'^ovy fji.i\a, t^ t2 T'/jyt- v.a,v\o(, oiiKVvnv T>35 (pvcrBU}(; to ixsfcc.Xs'iov, u[ji.Bhei x^ uva.}\v^iv\c6 'TToiKiv a.'SJo^i'^cr-ucHy >^ &eov I'lvuif ojo? r.v ';rgo tS £K to Qui^u, i^ Triv C^-^if-Oi-f >^ rov a.v^fv'srov '/.aloc^^TJvxi.^' Eufebl Praj- parat. Evangel, lib. ii cap, xix, p. 540. On this paffage I have two obfervations to rrake ; the firft is, that A melius having been a Platonick Philofopher, the cotemporary and friend of Plotinus, Porphyry, and Longinus, might in his ardour tO| maintain their favourite doftrine of principles or ueX'^^i ^^^^ miflaken the aflertion of St. John. We have already feen the langircge of the Evan- gelift Iv ccpvn, ^^* John 1. i. confidered, by Theophilus, as equivalent to eta T'^5 c^fX^?» ScC» snd heard our Saviour denominated apyr) in p. 129, above; may we not, therefore, fuppofe that the Ta|t? k^ a|ia 77f<; a,PX^i<;y in which St. John is faid to have plaged the word, is no more than the interpretation put by Amelius upon the afiertion of the Apoftle, h "-Byj) ''i" ^ T^oyoq. From this, if affented to, I will leave the reader to draw his own inferences. The fecond obfervation refpeds the words a^ 7-^ Qu^a}\a> •sri'crJeiP' uhich, to avoid farther controverfy, I have tranflated very literally : I am, notwiihftanding, of opinion that their true meaning is congr^mus with the tenets of another Barbarian, who has told us, that cur Saviour ~ ^ ' ' <« took [ 407 ] Evangelifts, has denominated our Saviour God, and appealed to the witnefs of John Baptift, that " it is Chrift whom we fliould believe to be God the Word." It is rather ludicrous to hear Mr. Lindfey charge this avowed apoftate with being too orthodox, ^nd with not having dealt candidly by the Unitarians in his acknow- ledgment that the weight of St. John's teftimony is againft them. See Sequel to the Apology^ p. 198. LuciAN, in his Hiftory of the Death of Peregrinus^ affirms that " the Chriftians adore that Man who was crucified in Palaelline :" * " That they altogether ab- jure the Gods of Greece, but worfhip that crucified impoflor of theirs, and regulate their lives according to laws prefcribed by him." f Of their amiably fimple manners he then proceeds to give a defcription, which, if with regard to religious tenets there had ever yet fubfifted a medium betv/ecn contempt and concurrence, might «' took upon him the form of a fervant." The plural ^i^^ala, which, exdufive of the peculiarity cf the whole fentence, I fhould conceive more than enough to exprefs our Lord's afTumption of one body, was a common name of contempt given to the herd of flaves. To the humble lank of a fervant therefore I apprehend it is that the Philofcpher has faid, the Word had defcended. To have taken the form of Man, might very reafonably be confidered as a precipitate defcenc from a ftate of omnipotence to a con dition which, if comparifon were pofTible, w e muft furely look upon as a ftate of the mofl: profound humility and fervile abafcment, St. Ignatius has declared «< Jefus Chrifl to be the Eternal Word," 05 WU uv\h AOYoS 'AIA'IOS. Ignat. Epift. ad Magnefios. o•xo^o«^^o■^£^^ftf. Luciani de Morte Fergrini. h'J.tFa p6(x^f ^wcn. Ibid, 1 408 ] might reafonably hav^iie^«mpted the legiflatoi7*whD- haf fr(^9iif !tfce„opprabrious appt«Iilatk)iiirf)i Wtf) ■ Ql-^fei^ ^HOt»ti^n jLuoian is the unr^5 whereas the Dialoo-ue whence the followins; more remark- able pafTageb are extra^V^d, isnot fo^univerfally afcriBed to his peii* A particular defGription cf St. PauFs per- fon, and an allufion to a - !vidtks, to fubftitute >^ the mighty,- immortal, heavenly" God who rcigneth on high • the Son of the Father; th^ Spirit proceeding from the Father; one cf three, nM three- !<3f ; one. Account thefe Jupiter, think this your God.** To which he receives the following M^- fwer from Gritias : " You teach me to reckon and ftiake an oath a problem ; like Nicomachus you deal ia numbers. I underftand you not: One three ? Three one ? Do you not fpeak of the ogdoads and itmi^ddi''^ Pythagoras? ^h ^3iiiodorio:> oj biiK--* i,riodB'/nDb ic .^o ...... ,v /d ^-^mfin 3d:t ij^di " jbavialdo ladi-isl |d it moriy/ .nfiiiiiidD b asii^fiBifido o3 jA idguorij asd loWj? l^j^Vi A '* n^dj iH on eaitinoil ,boJ3Kri3lni ^Ikisiil TaJla vo/xi^J Zr,vcc, To/'^V ^^sf '(sfelv. HH'.r HO JIH yap clci^i^BK; u<; Ninowap/^ 0 Ti^ci.ar,v^' iy. ot^a ya^ t* Asyei^- 'Ev tplccy r^icc Bv\ y/n ryjv r(\^a,y%v (pv^ rriv 'Hv^yi^^^i^ rn* qy^ou,oa., }<^ T^ixy.uoci. Luciani Philopatris. Hi lobsori-'v Critias, in a fubfequent part of the Dialogue, fays, N'VV2> y,ct]oq, ^wf^»fcff^^^p7« ^^4wf. ' IbJP-N, a name which, being flrictly and literally interpreted, fignifies no lefs than " a preach- er Of the Trinity.'* -^J?:s E5^o<'«,ro. J« •.xxJisJOjtrij^ ^ '^^iV: I -rnmiiiiiMnwiwuJ.'^f i '"^-H^^S^- " ■.ZAl'Vl'lA ,;TThe DocETiE or Phantomists were .fo fkr con- vinced of the Godhead of our Redemer, that they held his Manhood to be no more than an apparition ; they could not conceive it poflible that the purity of God fhould unite with the corruptible nature of man, and not imbibe Mr. Lincitey, who teeriis aware of tfie necelfary inference from their tenet, contends for it that they eonfjdered our ■.tyll = \j i' --"'-'•■ P-Jw.,..-. r.^,j^,y s^J-Wi * As it is not'eafy to give a Latin Formation to the Words O^^W and Tfidcad (which mean, the one a combiHuthn of eight, the' other a combina-^ H^n of t}Jirtj)\hQ analogy between thefe terms and the word T,imty,%ii 1)'^ tendered obvious to dn EngliiTi reader, only by giving a Greek r'orma- tioh tcji theiitter. The idea then th^it is conveyed hy the word TrinUyf which is a derivative from the Latin denomination, is, on this principle, expreiTed. by the Greek derivative Triad: " And fdrely," fays tliiary, f^.a. name can have no criminality which correfporids with a religious flreaning,^'- ■;*' Nomen nihil habet eriminis tjuod fcnfum fic^^ jJerturnat ^elisionis." Hihr, ds Synodis, lib, cgaU'a Arianos; 'i^Vatibn,' W#ft'>Mve eojjoypdia^ previous incontaminate exiftence ; and'how far fuch' a,n emanation from God c.^n, even upon the Gnoitic Prii)rr clple^ th^t'Ghrift'is all emitted Being from a progenk^^ be confidered as feparate and another in God head, Cl refer my reader to Irenaeus to learn : fome part of the jir|liments with whi^h'^that Father has fubdued thig fraikit* herefy, I hav^ quoted al^aye, in pageiiiOtfcwfx, f>-V ■ "'■ -■''■'> ■ ■•■'^ M..-jr!: -fj (.y^' Wi'\ 3d opt' v^^j^i ^ HL ^-laHqdloJJii*! ' Ifthe following aflertion do mt6kyliit&M^,4^f^r fey's interpretation of the here fy of the Rhant;omift^„^ does more, for it contributes an additio.fial teftimony i^o the general- belief of our Saviour's Godhead, as Nov^- tian affures us that '' there wei^e fome hereticks w.hf| conceived Chrift to be fo truly God, that, denyji^'g ^is Manhood..* j:i)^.y believed him to be God aiOft?/.^^l-xjiiH nBiiKJinU ariJ ' ■ ,„„ ^ ■ n^\r^ jud .box.) i^^f^ghaye made qiijj ^..^^'^ detachecl,C7^^i^(£ls,frorn the^efut^Uoe of PrA^^^M!^)' TFt^^l'^"^ I intentip- • ■ Sdcjji'^q )dl ;Li/n'bnuoino') ,d:>ifiw ,bR^dbor - 0^^4^;*^a X^il^Sefe^ t!hllfd3f*FiiyoI()|^;'^i^V"i^, iia'S^r^^J GriW;'^ J^fJ^J^goir The Gnoftlcs "are ufually termed PKHolbpliizing Chriftiins ;bjihiiik them rather to have been Chriftianizing Philofophers, if fuch a titl^;play be afcribed to, men who appear only to have raved, not thought : fpr.xhe Gofpel feems rather to have been a fuperindudion than the bafis of \,\y^ix tloarines. . ^t » i r t^ , r + Alii q'loque haeretict ufque adeo eirm Deum elTe, ut qurdam illunij, fubtrafto honnine> tanlum.Dodo putaverint Deum, Noyat. cap. xvii. [ 413 3 l^eretlek; but fo far was Praxeas from denying tjic* Godhe^tiof our Saviour, that he held him to be, not " *' ' . ; ; i. ••..•7? I -in r'Cjrrf? n'V'^f a compound of the Word or fecpnd Perfon of the Tri- nity, and Man, but to be the Father himfelf united tq the human nature of Chrift, aj;id with him ,(uftaining all the forrov/s which our Lord underwent for our re- demption. The unity of the Father and the Son, he maintained in the jfl:ri6i€ft fenfejfor he did not ,a4' mit of their perfonal diftin6lion, but held that the Fa-^. ther was adually prefent himfelf, and united to the Chrift. Allow the fact, and let Unitarians themfelves decide whether this herefy does not proceed upon the admiflion of our Saviour's Godhead. This Praxeas faw too well attefted to admit of a denial ; the unity of God too he faw to be incontrovertible: But Praxeas was a Philofopher, and could not fee how a Trinity fhould confift with this Unity. But, fays Tertullian, " the Devil, for the eftabli foment of errour, ufually admits of foriiB^^ruth, as a foundation to go iiport j and here lie contends for the unity of God, merely to make an iierefy out of that Unity : he has put the Holy Ghoft tcy m^tpVini^^hrvkiifiM th^ F^httl'^^ According t^ Praxeas then, t'heir own ally, Jefus Chrift is not only God, but even the imperijQgal,God of the Unitarians, ■'■'^\£'fM:^§W'Pril^2S, WH6 !?aT¥^d-iip\lJou/ the niiddle of the fecond century, were termed monarchiansy becaufe of their exclufion of the Son and Holy (jho^ from the Godhead, which, confounding the perfons, together with the incarnate imbecility of our Lord, they yefted in the Father only : and a name thus given for liiftindion's fake, is an evident demonftration that they *Jvere confidered as embracing a doftrine rejected by the Chriftian Church. The fame kSt^ becaufe of the tenet Jilready iiated, that the Father was crucihed in < L'lli -fnafcrfup Ji,, ,i,Tfo mu:«J ni'ija o9b4 juplo fait^i^n .■iupoift* ij(A ^ C 414 ] u|^9^'V|fith the manhdod of our S^y4ourj was likewifc? denominated Patropaffiam-J^ANC^M^ffiim^ oi , Even hereticks, who denied the Cjodhead of -our Saf? viour, denied it in terms of controverfy : they denied ij; as If, it had been fomewhere affirmed. Of thefe her-etics, '^ who were all Unitarians, and much refembled thofe now called Socinians," Mr. Lindfey has brought for;- ward the teftimony. of Epiphanius, " who tells us that they were wont to fay to other Chriftians, *' Well, Sirs, are we to have one God or three Gods ?" f Tritheifm i% the obje6lion made here, and what one might conclude to have been their ground of diflent : but they held that a Trinity was fubverfive of the Unity of God ; it was a belief in, the Trinity therefore, which they held to be tridf^^^a^^,-^^e^,5cjr^|}i^^9;icw^e^fie^^^^ pag,e 1 34, abo^;.^^.^-^ ^-^^^^ g-^ ^^ sonnilrftL yriri iViinuoTq 'Oiq won Oil ''-zoiiuJrn^ ^oidi il^rl ^di 'io ulqvjvcj rir.ifl othlh ^^}W9J^¥r ^(^}^h^9^^'^^^ whicb we pnofef^v .t}>|if^}(er^,^rgumen|,p^j^de,Mfe ,(?f by its moft ftrcnuoua adverfari-es, fpend their force without reaching the in- hbE 01 b^in^lnoo mB bnK '.noiflgrrp grfi lo sbrl ^i^- r l#crjItktflli3ALHA6 writeen a refutation of the heitify of PtaXdas,' whfit6 hi^i^ *A'ho doul^tsimy affertions above, may eafiiy turn to j it were too IcJhg for this place to. extradl the feveral pafiages on vvh^ch I h,ave ftated tb« dytfirlnes of that heretick. In the courfe of the work he oppofes the rn(3irarchic3l idea o'f PraxcaS, by faying, that' the true monarchy of God is by no rrteans:impeded by his triperfoftalitj' : '^ For how is it that God ihould feem to fuft'er divifion or difperfion in the Son and Holy Ghofi-, who poffefs the fecond and third place, and are partakers or joint poflef- fours of the fubftance of the Father?" *' tlie fuperindu£lionof a rival power of its own condition or. proper ftate,-is the only fubverfibn of the monarchy, that is, when another God is ibroueht in againft the'GreatOr.** .jj Jj.-V " -l'''- ''^' -'■"'• ''' ^'■''< *^ •;"• "-"■'''' '^"' ■''• iin.ijj jn r 11 ^u.) ,un:'d: %^^?}mH^?^^^<^lkO 'S8qiPsi;£9iA»fll<.#.a41»^ eBlb-i vbocio 3rfl babnijfo- .•iirn.i)-!^ nvi.'i^Q- ■' ■*'• i-u'li/ J DiH .rf inf:<>m ■?•"• ■■nuf^lTfiO -jfil 3:^ :' [4^5] mirreprefentatlon which, when it falls, they endeavoi\r to impofe upon their followers for the reality. See pi2']0. Still, however, the truth ftands ere£l upon her own firm bafis, unafFeded by the fophiftry or fubtilty of men, whom Mr. Lindfey, with pride, adopts into the frater- nity of Unitarians: But does Mr. Lindfey recollect, that when he thds' eagerly afTumes the concurrence of Noetus, Sabellius, Praxeas, &:c. he relinquifhes his original claim to all the Chriflians of the firft three cen- turies ; or does he mcaii to alfociate Tcrtullian, Origeii, and the other Fathers, with men whof^ communion they fo warmly abjured, and whofe heretical innovations they foefFedually refutcd'^^^fee kbfurdity of fu^'^^if ei^^^ek- vour muft furely appear 'toBmahifefl:. I ttlererore con- ceive that his prudence alone remains for our approba- tit^H^* and that having experienced the impoflibility of procuring any afliftance to his caufe from " the Chri* Itian people of the firft three centuries," he now pro- vides himfelf with an alliance of a very oppofite charac- ter, makes good his party, and fecurcs a retreat," among' tht h&f-etks ', but, be it fo, I am amply fatisfied with that portion, Which, on fuch a divifion of forces, falls to our fide of the queflion, and am contented to add Mr. Lindfey's jpwn conceiTion to the multitudinous proofs that v/arrant m^e to alTume the concurrence of the whole primitive Church : With him, therefore, I fliall ^rfi?tI^C.9f^if^^H/!?|^P9^^ m^M^^^ heretical €y^^i3C@i%t f^tfiying i|iii.to.iwyrreiLf iheafiqwiejviafiiaiking fi .ilO /tuH bnt ao6 '.>tb lu r.oiii-iqItD to noni/ib i^flul 03 m^al '3 -ionoq Jnxo[ 10 e-isicj-itq 'mc bai. ^.-Ji-lq bush bn£ ,bno:>jl -iAi zlaTloq .:'■, Chriftian tenets' within the firll three Gentaries. Both Tacitus a^d Sne- tojiius nam« the feft with the diTguft natural to the votaries of the Pan- theon, but not in terms from which any thing particular with refpc(fl to their belief in our Saviotir's Godhead can be collected. As NcrVa certainly rcfcinded the bloody edi£ts of Doimitian again-ft the Cht'iftiansi ' I firfpcft that the Chtiflians are meant by Dio Callius in his aflertion concemipg Ncrvs, 1 416 ] i few crofs queftions, by which, when in mairitenaricb of his own plaint, he fhall have produced the fharpeft invedlives and keeneft raillery of his witnefles, I may, perhaps, be able to convert their teftimony into an irre- fragable eftablifhment of the very point which he would thus, by the exaggeration of their ridicule, or mifre- prefentation of their contumely, aggravstte into ari ab- lurdityi and fo fubvert* ^ "^ , , , ' ,, -, '3m/no5 Nerva, whcfe pardon to thofe who had been condemned for impisty to the Gods, he records in the commencement of that Emperor's life. j, Themift'us lived too long after the Council of Nice to make his teKt- moiiy, provided it were even more particular, of any great value. Zofimiis is liable to the fame bbje£tion, and, befides this, has betrayed fuch confummate ignorance of his fubje(ft in the courfe of his narrative, that were he in other refpeds a competent witnefs, we coald not venture to rely upon his afTertion. He profelTes enmity to the Chriftian caufe, but this could not affe£t his evidence, Kis inveftive would have been equally valid and conclufive with his panegyrick. See ahovey p. 307. Tofephus has given a very particular account of our Saviour, but not in language applicable to the prefent enquiry, I ftiould othefwife have under- taken its defence ag^nft^ doubt fuggefted that itjs 01^^, a.fojfgqy^^ See fjbo-ve, p. '^t'X. .. -ru:.t :., _,. ^,,:, jf^, ,o-;-w ■//•->!- Of heretical evidence I have ftated that which appeared to me the tnoft important; if, however, it be thought requifite to enquire any farther,' I refer the reader to the hiftory of numerous herefies by Epiphanius. I think them, however, but little to the purpofc. See abcve, p. 104, 366. I cannot take my leave of this fubjedl without vindicating myfelf from the charge of having, at every turn, in the Scriptural Confutation of Mr. Lindfey's Apology, had the name of Heretick in my mouth : I really do hot recoUedl having once ufed the v^'ord throughout that volume; I have ho fuch pleafure in beftowing opprobrious appellations as fhould ten)pt me to turn out of my way to infli(?b them. I do not believe that even in this book I fhall be found to have affixed a name of reproach to any man, ex- cepting in the moment of having caught him in the faft which* fuggeftc it : For inftance, where my Remarker juflifies the worfbip of angels,/! call him there, but no where elfe, an idolater, and where he is the advo- cate of two Gods, I there, and there alone, call him Polytheift ; but the fact being then recent, and the maji taken, as it were, with the man'of, the term is in the inftanr accounted for, and juftified by th'e prefcnt wit- fiefs to the propriety of its application,' .[ 417 ] l^^h,^. whole body., of Chriftian men conftltut^ ^%.ff'" ^ilM^^ ^^'^^ confequently every individual fits as a judge Ji^ that court tjefore which I, have thus, firft, ftated the ey.idence .of the fcriptures, and fubfequently exhibited «t|^e .verdict which primitive ant iqui^y^ returned upoi^ th^t eivjdexice : upon this verdict, thus founded, it only^re- il^^ins that judgement be awarded, and as I fee no rea- fon for delay, I accordingly now demand it. tiad I notmyfelf appeared fo long as an advocate, I fhould commence with a delivery of my own fentence ; nay, as it is, having had no other end than unadulterated 'tuuch/^in- view, -and having very diligently fought for this, I fhall not hefitate to pronounce that Unitarians, guilty of errour in having laid it, muft for ever hereafter relinquifh their claim to a, prefcriptive fandion ffom the Chriftians of thefirft three centuries. — And upontS^- whole, I affirm my own fmcere belief in the one God-^' •JHEAD OF THE FaTHER, AND OF THE SoN, AND OF THE Holy ^mM\^^h^^.n.^.A dn.. ..i^uhaoohns bii.. al ioa ]ud ^luuivse: mu lo .7fiog.jn6^^1^ni|^:^ yi3v £ ciavla zbiI zu[iqs1o\ -i3bnfj 9VKff 3ir*ri3ri?o hluodf) I .VT-'f-'Pn? Jn-j'hiq "^rlt 01 sldfcDifqqE agEugnsl ■ Befbi'eMay aiide my pen it may be neceflary to fa^-. a fevy words inrny pv\^n. behalf; and firfl, though I cari' la^ly dejClare myljelf ungonfcious of any mifreprefenta- tion, vet it is very poffible that, in the multitude.of e^r tr^3 which I have ftated, I may have lapfed into fame piifreprefente^, fome pallages trom the numerous diffi- cult w;riter8 with vvhom I have had to deal. It' thi^ .be- really 'the' eafe, and that I ihall be detected ^^^I" ^baVef little doubt that fomething worfe' than «' biu7icfcfs'" %W i3g.^i>p.ute4 tp me, ,and that an exaggeratetl ipipof^u^^^ Wiiii)e Haidi to/ the charge of my intention. Now,itft. ttf^ I'V)bvi'dte\^''not onfy a denial of the intentionv'buf'afii a^j[>l^;ancl^entire conceinon of eVei;y pflage that ivia}/ fee thuaifi^i>^lej>§ed..u Willi, a iView y^^ ppffibility l.hav^ G «yv'-ff . ' ' ' multiplied^ [ 4i8 1 multiplied extra£ls, and am (o very certain that when every exceptionable aflertion is fubdu<5ted, enough vi^ill yet remain to juftify my inference from the w^hole, that 1 fhall perfift in requiring the affent of my reader upon the refidue which continues unaffected : Like the Sibyl I {hall abide by my firft demand, on every redudtion of the volume fhall return, and, without abatement, chal- lenge for the mutilated remnant, the undiminifhed va- lue, for nothing lefs than the full and entire attainment of which I now make an offer of the whole to the pub- lic. Rode Caper vitemy &c. An earnefl: and fincere wifh to advance the eternal in- terefls of mankind might, as it prompts, fo very well al- leviate the arduous occupation of eflablifhing that bafis of univerfal good-will, the gofpel of Jefus Chrift, were it not that a kind of warfare, incident to the nature of contrbverfy, unhappily necefTitates a feeming fufpenfion of that very charity whofe true foundations are thJ ob- ject of vindication. To redeem the word of God from the mifreprefentations of an adverfary, and thus to erafe the foundations of errour, engage the advocate of truth in a fpecies of perfonal conflidl. From the dete6ted fallacy or degraded fophifm with which the object of his defence had been afTailed, a general fufpicion againfl the intellect or integrity of a writer, who had either wilfully or erroneoufly employed them, is a natural in- ference ; to deduce it, is con tributary to the caufe which he would maintain; and, in the moment of detection, to mark the man as an obje(3: of derifion or queftionable veracity, is no m.ore than an a61: of juflice by which the public fliall be difabufed, and the repetition of fuch fraudulent meafures rendered for the future not only ineifc6tual but inconvenient. So far however, and fo far only as his ccntroverfial charader is concerned, do I defire to aifed the credit of any man j and if in the courfe of [ 419 ] of this work I have uttered a cenfure that may Tsem ca- pable of being carriei, even by remote inference, beyond this point, 1 do hereby make w^hat reparation 1 can, I difavow the intention and refcind the ei^ccfs. But in fome inflances, exafperateJ perhaps by the appearances of defective integrity in an opponent, I may have' fpoken with too much acrimony, and not feeling now the unwarrantable irr.pulfes of either indignation or contempt, I fear that fome pafiages may have been written under their undue didlate ; here then let me be the firfl: to reprehend my own offence, and, fo far as a demand of forgivenefs may atone for the injury, let me thus anticipate and allay rcfentment ; to this end there- fore, of every pcrfon thus injured, I earnefliy and even with humility requefc their pardon. Let me however be underfcood, and not fubje(£l my- felfto the charge of timidity by this petition. In the courfe of controverfy m.anyfafts are alledged, and m.any arp;uments adduced in maintenance of either fide of the litigated queHion : Errour with refpe6l to the one, and mifconception with regard to the other, may naturally induce faifchood and fophifm ; to thefe, prejudice, or even zeal,, may give the appearances of truth and de- duction in the eyes of that party whofe caufe they ad- vance, while his adverfary, pollibly unwilling to fee the ]u{Hce of a better argument, is quick-fighted in the pur- fuit and difcovery of thefe defers. When dete£i:€d, they are imputed to an intention to deceive, and the perfon who has ufed them is confidered as difnoneft and falla- cious, while perhaps he was only guilty of too great credulity, or was unable • to develope the falfehood couched in a fpecious fophifm. If therefore error or fo- phifm have been unknowingly advanced to a place in t^rgument, and that I have inferred from thefe to the pre- G g g ^ penfe [ 420 ] penie guilt of m)^ oppo;^ent,, it Is h?re and here alone that I am dcfirous of cornpenfatin^ for,tKe |njumce o?"my mifinterpretation. But if, on the contrary, 'a~ fill fe hood has been wilfully flatcd, or a fophifm intentionally ad- vanced as a grou^nd of dedu^^ion^ J.ab^de by whatever my utmod difguflat fuch a condu6t may have fu^gerted ; and, as in cafe I have done an injury I have deiired for- ■giVenefsv fo I refufe to receive it jfrpin hjm who feels M his own bread that I have uttered no more than the trut^. By the man of integrity 1 am certain that it will be libe- rally extended ; confcious criminality may be vindlc|:ive r.nd withhold it ; any farther attack upon me tnerefore, on this account, I fliall confider as a plea of gjuilt ; and whatever I am now difpofed to wifh no more than an liafty mifreprefentation of my own, 1 do hereby confirm .as true of, the convicied culprit, wno;, to ufe tne lah- puaee of^xli€i.biftorian^, " fi irafcitur cle^le ipfediMni fatebitur. , ^u L.,...l. on. ,.-,uj.a ^:^ xu b.:rk. .ri^ifi no boO oj noi^K3finol. !.. f-,, And now, havmg performed my part towards a rc- •jconciliatictq with ajl^mcn^ and to the utmoft of my tpowerq endeavoured ;",|Q wrnpenfate Tpr^ tliat' a'f^erity which is u.navoidably incident to tKe nature bf' difpu- t^ition, particularly when the fubject is of all others the moft interefti;ig, let me have leave to withdra\^ from a controverfy,the'immediate end of which were attained to in vain, if the means employed for its accomplirnment Hwesre calculated only to fruftrate the more remote but iiltimate purpofefor which we are required to hold the mvftery of^^aith ; for of this, however exempt from errour, if, heldexciufive of a pure confcience and the love'whic.h i>i;in Chrift Jefus, if urged with all the deep fuggeftion^,, J^^^t without the meeknefs of Wifddm,' we fliould bei found only to have made a lamentable fKip- wrcck ; W.ft Should thus come under the curfe of wrath cknounced againfl the unrighteoufnefs of nien foWhbm the [ 421 ] the truth has been made known, and feel at length the flaunting ii|?curiancpof our unfruitful roIHgelhrink ajid wither away before the voice that blafled the barren fig- tree. ■ SiiYlet &s li'o't^'Wliil^'^'ttilis e^ol the excellence of Charity, conceive this 'virtue poiTefTed of ahy religious exiftence whatfoever in a flate of feparatlon from Faith ; for as Faith without Charity is but the truth in unrighte- oufnefs^Vfo that CHarity which docs not ftand upon the pillar ana ground of Faith can never afiume to itfelf the merit of obedience, for this plain and evident re.: ion, that i ^, was, lieve^ referred to a divrne command. By the means of that Faith, through which alone we are adopted to be the children of God, it is, that our frater- l^aj ch^ritjes arem'^ade'tp be&r'^riy'tfell^tion to him; and thus by an injunction, difitiVed 'b^'nothing lefs than the infinite Love himfelf, do we find our good-will towa.ds pian exalted in its nature, and elevated into an accep- tible 2L£t of P-lorification to God on high. JFV^-.rn.wr,76i-,,;,^ Y"^ b3mio'f7-q jn, /rn "in -0. .,n^.. .-.iS^,i i,.. '/ . i ,, ^Tp tljef^^ combined virtues, enjoined under the new covenant, and confequently enjoined with promife, Hope, though their natural refult, is-, by a law, calcu- lated not to introduce but to abolifn fin, ercded alfo into a, virtue, and given to be their infeparable afibciate. To,- her is afiigned the 'fericltdtiri'^ 'ofHce to point out, ,,iand direct the eye of Charity to that reward v/hich is ,.prep9,re(d. for the righteous from the beginning of the , world;, Aind tiins^ limiting t^'6^'{ia^ the p.efent, and rhe future, does the iarne' voice, ' which has denounced d,eath againftthe forrov^- of the world, 2 Cor. vii. lo- ,,an^^f(ir the ^attainment of everlafting felicity rendered it an indifpenfible duty for us to be happy even here, , make this life a little epitome of that eternal now in whick all timeL; np'tonger pi^greffive,'* toil ^and at [ 422 ] once before us, command us with a grateful retrofpecl to our adoption, and the facrifice by which it has been efFe6led, to look upon all, who with ourfelves acknow- ledge his paternal relation, as our own brethren, the children of one common father, and, under the influ- ence of this perfuafion, exercifmg ourfelves for the prefent in obedience to his royal law, with chearful confidence to look forward to that day in which he will himfelf condud many fons into glory, Thus to " Faith, Hope, and Charity," hath God, as it were, in emblem of his own trinal unity, difpenfed one common effence ; " thefe three" hath God himfelf thus joined together, and fo intimately united, as to render the afTociation of all eifential to the exiftence of each, the fubdu61:ion of any one necellarily deftru6live to the exiftence of all. To maintain this important union, therefore, againft the efforts of men, who, refcinding the reference to a divine command and promife, and thus cxclufively vefting in a moral life the fum of all reli- gious duty, would ruinoully deprive Charity of the ccn- du(5l of Faith, " without which it is impoffible for us to. pleafe God" *, and fnatch from her the invigorating fo- ciety of Hope, " provided for us only by the gofpel ;" f to perfuade mankind, inftead of the fuppofititious fug- geftions of a mifunderftood faculty, the proud imagina- tions and unftabledi6late of the unaiiifted human intel- \ left, to realTume the infallible word of the omnifcient Giver of all vvifdom, as the only firm foundation of any knowledge thai it is pofiible for us to acquire concern- ing his otherwife inacceiiible nature; and bringing; into captivity every thought to the obedience of Jefus Chrift," from Religion alone to feek for the uniform and immu- table principle of every fecial virtue ; from her to derive '<• righteoufnefs to our facrifice," and in confequence of the * Hebrews xi. 6, -f Heb. xi. 39, 40, [ 423 ] the " record of God borne to the value of our obedience," to look for a reward fultable to the majefty of an omni- potent legiflator— Such is the end to the attainment of which I have thus laborioufly adduced, not the feeble fuggeftions of man's wifdom, but the unerring teftimony of the God of truth fpeaking by prophets and apofties, together with the fentiments of every antient writer who has delivered an opinion concerning the true intent and fignification of that teftim,ony; by the univerfally concurrent voice of whom, and God is in the voice, we are inflrufted on brotherly love to ground our charitv, and on that Faith alone, by which being empowered to become the children of God, v/e have received the Spirit of adoption, our brotherly love * ; to make this the bond of our Chriftian fociety, thus truly rendered the fellow- fhip and communion of the Spirit; on this, as on a rock that may not be fhaken, to build ourfelves up " a temple to the Holy Ghoft ;" " holding faft the confi- dence and the rejoicing of hope unto the end to grow up an holy temple in the Lord, the houfe of Chrift," by his grace, and the confolation that is in him, to rife a temple of the living God ;" and, even in this life, through the hope by which we {hall finally receive fal- vation, enjoying a foretalk of our eternal reward, to receive that God, who is Love, as an inmate of the building, in which he has promifed to dwell, if fitly framed together as an habitation of God through the Spirit f. - ^^'^ ''■ ''":"/ * Romans viii. 15. — Galat. iv. 5, 6. f Eph.ii. 21, 22.^^Heb. iii. 6. — I Corinth, vt. 19.— 2 Corinth, vi, i6, *-xiii, 5, 14.— -Rom. viii. 24.-1 John iv. S, 16, — Philip, ii. i. N I S. X a CI 'A 16 S2 XXXV 3 3'i xl 3 311 xlii 37 107 xliv 9 107 xlv 4 311 14 267 xlvi 6 213 liii 4 297 8 102, 220 liv 3 81 Ivii 6 3S6 Ixiii — 81 . — . 9 311 Ixv I 81 . - a 81 — 3 81 Ezekiel. xxxvi 25 Hofea. xi .1 — 9 199 ^ 220 r 311 Joel, u 31 279 Zechariab. vi 13 X II xii 10 8i en Malachi. i — 91 Wifdom of boioxnon. 7 ic8 Baruch,- - 111 ?5 113 Matthew. 1 ii 23 8 3" 190 vi 11 13 J 90 28 Matthew. Ch. V. Page vu 7 253 — 22 257 — 23 257 vni 17 297 x 3 355 — 18 257 — 33 336 XI 27 , 80 XVI 27 33^ XIX 28 333 XX 12 153 xxu 24 107 XXIV 3 27, 2ig — 30 320 XIV 31 320 — 34 3i5> 320 . — . 35 341 — 35 34X XXVI 28 200 — . 31 ^43 _ — . 39 242, 266 xxvm 19 345> 348 20 219 Mark. viii 38 333 Luke. 1 33 3'3 — i>7 311 11 10 3" VI 34 153 XIX 40 274 XX 36 332 xxu 3 279 — 29 333 — 30 333 John . i I J56 194 214 222 258 261 300 311 — 2 155 — 3 156, 286, 300 — 9 25^ ~ 10 III — 11 III — 12 294 14 44, 216, 2^S, 266,, 269, 296 — 18 ^S7> 373 — 36 269 Ill 5 2CO """ U i72, 297 Joho N D E X, 427 Afls. Ch/ V. Page Ch. V. Page V 18 152. '54 xvii 28 379 __ 23 27 250, 282 , 3» ^'5 , 316 XX 28 65, 157, 176 viii 12 i5^» 345 xxiv H 342 . 15 3^ Si 329 xxvi 18 322 '' - "~" 3^ 45 32.i 220 Romans, i 3 299, 369 _ 58 213. 217, 251 — lb 233 X 58 342 — 24 ' 323 C 104, 168, 170, ^204, 222, 250 — 25 J9^. — 30 iii 25 200 xi 33 3S 25 273 168, 250 139 V 10 19 320 32D 264 >iii I 260 — 21 321, 323 3 157 vi 3 20 . 5 277 — 16 323 8 200 — 17 323 . 3* 299, 332 — j8 323 xiv ^6^' 251 — ■ 21 323 f'iS^' 222 — 22 323^ 327 XV 34^ viii 7 15 3r- 2,00. 204., <] 2-1 1 237 i *"yj -yTJ T "i , ~ T^-» ' __ 16 2GO XV 11 3 " " 133 10 288 ■ — ■ St 352^ — 31 J72 "" 24 ^ 23, 26, 30, 108, 21 250 22 172 ix 5 - . — . 23 • 33^ ^369, 348 . 24 172^ 33^ X 4 322 XX 28 3^-, 311 xi 73 14 35 .279 ^ 279, 281 5ls. A 379 i 16 220 xii 5 327 17 220 xiii 10 32a ii 34 3^7 1 xiv 9 324 36 3^^ ■ 10 1 1 52 52 iii 15 129 ~ iv 21 30 3^ 31 59 10 45 42 33^ -20 250 3^5 273, 27S 105 . 339 3^5 xvi 12 14 ?6 V "vij viii 1 Corinthians. i I z 2775 25l 277, 281 X _. 18 379 233 xvii 17 '.' 24 ^^' 3 "- '4 11 153 14 175 IF 179 Ji iii V 23 24 8 JO 9 7 87. 233 272 37 175 198 J Corinthians 428 N D X. \ I Corinthians. Ephefians. dJoxnlTt Ch. -y. Pa;e Ch. V. Paga -do vi 19 423 ii 2 323 v'n 22 327 — 5 332 vifi 4 107 — 14, &c. 318 IV viii 5 107 6 107, 3^9-— "- ^ 22 423 ..^-.:-r- 3ri 3 329 , '^^^-^ '^ jv — 326 xii 12 327 ^ 13 i75» 334 __ z6 3.8 — 15 327 — 27 3-8 ^ 16 327 .vyttbH XV 3 9 114. 114 t ^ if^ 334 V ^ ^t,: .^T^O 329 10 340 — 27 ' 334 — 20 319 — 30 329, 330 — 21 24.' &c 264. — 32 330 — * . 3n> 322, 323 — . 25 ,16 Philippians. ^ __ 52 c ^U ^. »i I 423 f-H 44 ..?. e-ti -^ ;: 6 r9»"3.IJ9j 144, - f on " ^ 1 156, 166, 194, — ' 7 < 4-> 259, 260, zcmnmm: iii 2 199 ^-'■'"■■^'■■■''- *~ g 1 287, 296, &c. L365J 369» 370 _« 5 340 — ■ 17 ,45 . — 9 288, 324 iv 17 1334 -: ;— 10 52, 315 V 4 ^ >iii 20 321 16^ 5^> 9S . — 21 321 — It 15 52, 93 324 iv 3 7 v — • __ 16 258 Coloffians. — 21 V ' ^298, 334 i 12 332, 333 vi 16 ^ 49> 423 — 13 323, 330 vii 10 421 — 15 293 \iii 9 ^ 12 — 16 -300, 378 si 24 : 273 — in '^^-300, 378 X xiii 5 " 423 -. 18 -323 - .^ . liT^^l 'A^3 :; n 9 259,296, 315 -r-hi vo d ui 4 139 — 11 ^:334 J' — Galatians. i I ;■ 10 ' 20 .' ■ 270 ,, 300 1« ■,-- iv 14 ^'Pi3i4 ^' — ii iTheflalonian^-^ '^ iii 13 ^ •'334' '-^ iv 14 -332 — *7, 347 — 17 3^9. 33^ iv ms^l 294> 423 V 9 315 — 6~ z6^ 4^3 . 336 — - - -10 315 --^-^-^ ' ,.miT •— V 14 322 2The(ralonians ii 4 113 — 13 J98 Ephe fians. 317 i K-^ Q K 22 326 I Timothy. — 23 332» 334 !. 5 322 U 319, 322 u 5 320, 377 1 Timothy. N D a E X. 429.^, I Time thy. f'td^rtaSl 1 Peter V. Page • ^'^-"^'^^ Ch. V. Page • Ch. iii IS 157 i ^ 198 ,. — . 16 65 — 9 322 vi j6 294, 295 — 19 198 ^4 52 ,H» 2 Timothy. 1, .' 'iT",': " 1; . ^ , ii 22 279 2 Petei >r iv II 3H i " 323 Hebre WS. I John i 2 27, 376 i 7 200 i 8 88, 106, 2] 8,311 ii 23 234 -« 13 318 iii 1 157 ii 4 ^75 — 2 J57 — . 9 315^ 3»6 ■ . , 16 115 ^ JO ^2. 1 "i 'ii. • 8 J IS,, 116,423 16 423 — II 318 — — 13 3-9 __ 12 115 -T-^.^. . . .14 .269 316 325 332 1 V 7 ;,J95» %P4, 344 _ -^-). '15 332 — 20 ...130^ ^ _^ •r~,C(''' 17 3'6, 317* 33^ - — _ j8 317 ; Revelation. , . „ iii 6 423 ~i 4 .287 iv 15 3»7 ; 8 >I3» *S5» 3" V 8 3.6, 332 '_- II 214 ■ — 9 316, 319, 332 ■ 17 213 .^ 10 3'6, 332 — >8 27*213 vi 17 377 ii 8 51. 2^3 vii 3 220 ...__ ,— 9 ,.f5« ,. — 11 3J8 .^Afitnoic ,— 10 ^,,53 a'. __ *5 318 iii 14 129 ix 324 V 9 598 ._ 20 200 ' . — 10 310 .„ ?2 200 vii 15 333 X 12 318, 320, 332 — ^7 333 :, 10 338 _ 13 32o» 33^ xix «^ 14 33^ .— . i6 295, 333 ^ 20 199 320 XX 6 310, 34?. _ 21 xxi 6 3" x,t;cifiO — 22 199 V - — - 16 153 xi I 6 -118. . ,. ■ — • '8 153 422-ri"'--f •T>=.. *3 333 — 39 422 xxii I 333 3 218 _. 40 422 . — . xiii 12 198 • 4, 218,333 9 . , 338 a lames. ■ — * 13 ,.v. 311 ,i 11 7 278 8 t2a V J7i Tip — . h&l rl N D B-X nf^m . £^ 'V? ,pu — )3a ,a;iaTi;iwio xaaMi T4^£ i sJaloaiBZ Ho lots o. slfirqi f-T E R-^'3^-^^6£e^^~ .i,-«vJ :■ The firji €6lumt^6ntaim their^22a71!(^iiTTtT}e fecojid., t^ejl/MJ^ ^jjhkh they jhutijhed ; — the third, the pd^tfyfA nj^hr^h thefakh of each reJ'peCl'wely fornis jth^ jfuhjeci ; — the lajl, the pa^e-f./j^ Kvhich any incidental quotations are 7?iade.-^SiC^'as ure-'in Italic are not Chrijlians. —Thofe jnarked iviih an ajlerifm are quoted from fome other 'pritef',^ by ivhom the paffctgey a"Kcras ' ?OC * Athenogenes ^ Aufonresi «L^* *^l * Amellus t^^ 3oi I^arnabas Bafil *Si£ »£K <8d« Celerinus * Celjus ^^fe Chrylbftomus, Joflnn * Church of" Jerufalein * of Plirygia \ —' f- ■ of Lyons aijinriennii. Clemens Alexandriniis"" '" Clerricns Romanus > '^' Conftantine the EmpCiTor Cor.ielius Romanus j Codricil-of Ahtibditl '^ *- -of AHei^O i Cypriah' - of Carthage sgi— -^ A. D 293 5-0 ■'300 zoo 256 170 400 1 20 303 168 »95 100 : 315' 2i5 276 3'7 ^q8 348 Dionyfius Alexandnn^s^"~*|* — — — Romanus ' ^Z^ Suljea. Incidental Qjmt^cfhs. cff I3H, suiiEfiH uJ/loqqfH ^ufloH ♦ 357> 359> 36S , >unEtT§; 400 372 — 379 365 354 304—308 62 — 67 359 405—406 6^ .usnail 14- ■16 347 — 403 — 361 — 237 — 362—364 143-181 7-14 357 - 346 — 3&6— 31:9 349 348—349 308—347 3^9 36c — - 379 358. 359 juijnEfiiiJ 256, Sec. 163 130, 353 379 CI, 72i 142. I oJibM*. eulimoM 5f;204 403 tpipnaniu5 INDEX of WRITERS, &c. 431 Writers' Names A. D. Subjea. Incidental Quotations. Epiphanius 347 76, 414 Epiftle to Paul of Samofata 276 370 - Bvchratius 256 349 — fufebius 330 C56, 100, 237, 248 — -■■ iEjQclefiaftical Hiftory — — . — ^255.256, 36z,38q 40 t, 403 -T-T- — — 402, 406 — — — 380 «.»«.. Contra Hieroclem ^r— 40s Fxlix ^S6 349 - Firmicus Maternus 343 — 84 Firmiliaous a:6 346 — 358 For unatus 256 349 — ♦ Gaios M5 370-371 356, 363 Gregorius Thaumaturgus 264 303-304 3SS * Hegefippus 150 356 — Hernnas 70 j6— 38 * Hierocles 300 402 — Hilarius 354 — 330, 368, 411 Hippolytus 230 348-35* * Hofius 3»5 360—361 Jgnatius 116 19-47 90, 113, 158, 436i, r -■•+• L403' 404> 409 Pamphilus 303 292—305 .,x-''A -ij:-i.7."i-;i^- * Phileas 300 j 364 — -taoSi ■ — -" • Philoromus I300 13^5 -" M. r»?- •-.W ♦ Pienul 432 INDEX of WRITERS, &c. Writer*' Natnes. A.D. Subjea. Incidental Quotations. * Pierius 1290 376 — 5^ « Pliny 100 Polyearp .147- 50-53 |i47 ll~^^ * Pontiui Pilate : 33 386—400 ^ -A ^\ -^ ♦ Porphyrios i 303 i 305 — • Porphyry, the Philofopber Prudentius '280 , 401—402 i398 »J5» 35*- * Praxeas 170 413 — C See Polyearp his I Martyrdom Smyrnean Epiftle ~~~- "■"" «— — Socrates 406 — 405 * Sibylla ErytbraM Sulpicius Seyerus 420 357 — 360, 361 Tutian 177 98—99 C31 >io4, ia«, 535» Tertullian 212 186 244 J 158, 169, 176,181, 6267, lozyi%-j, 413 ♦ Thaddaeos 33 355 — 374, 376 Theodoret 400 — — — * Theognoftus — 356 — Theophilos Antlocheaus 182 125—143 Venantius ''"'■ "*' Vienna and Lyons 256 348 -~ See Church Viftorintis 270 354 — * Zaccbsws 300 36s — ) INDEX- ^ .:^>iaTi '-' ]i^% TlQ E X ATTRIBUTES and EPITHETS, kc. Jfcnbed to our Lord Jesus Cukist ly the Me??ihers of the primitive Churchy and inferted in the pre/era Volume. ADunans per fe hominem Deo 104, 131, i%% ^equalis Patri — 297, 298 Deo, 2^9, 287, 297 Aeternus — 111,^185, 300 Aiienus 3 fubiftaQcia Greaturas ^93,' 29-5 : Alius a Patre, non qua Deus, fed qua Pater & Filius — 208, 212 , — - ;■ perlona non fub- ftantia — 210 * ^ * Altiilimus -^213 Amans hamanurn genus -^122 Ante omnia, per qucm omnia Antiquior omni Creaturd,' 17 Audiens Pfalmos & Hymnos canendum — 187 C Cainis hunian^s naturam fafci- piens — 266, 342 Caro fadum ex virgine, Verbum 354 Chriftus, coijjundus Deus & Homo jcfus — 207 ante origineni fecli genl- tus apad Patreni Ipiritualis 354 Carnem indutus — 34^ Clemens — 336 Coeternus cum Patre — 284 Coexiitens Patri lemper, 104, 185 Comprenhenlib i;s fav.^lus (incom- prelienfibiiiijj — 113 Gonclufus nuilo loco — 300 Gonculcans Diabolum — jo Gonjundus Deus oc Homo, las, 207 Confiliarius mirabilis — in Gonieivator noiter — 348 Gonipiciens lecreca cordis — 3a Corpus ex virgine noitro fimile aflumens — 286 Creator omnium — 2J5, 276 . GreaturT. tctius, Deus — 293 Greatura, non, & tjufdcm cum Patre fubUantije, 295 Crucifigens peccatum^Sc ejus in- 1 ventorem — 48 D Daturus prjemiafe defiderantibus 384 Deitas — 298 D¥.\JS—paJuu Altillinuis — 213 ex unitaiefubibniix, 206 fortis — ^S'. Ill idem cum Patre Si. uaus interiorum potentiaruni 30S ' nianifeftus pptefhite ven- turus, — 335 non alius a Patic — 212, 223 — : omnibus — 18S omnipotens — 84, 113 255, 287, 28S percnnis, ex Deo, 135 radice ab intima — 308 falvator — 337 I i i PEUS 434 I N D E X to Attributes, &c. DEUS fermo — 194 Solus — 137, 236 foipitator potens — 308 lublimis — 308 — fuo jure omnipotens — 213 fuper omnia — 31, 32, 109, 237 •— — totius creaturse, — 293 . vivoram — 112 Vcrbum — 354 — verus — 137, 139, 294 UNUS — 139 a Patre non alius, 223 ab omnium principe, 308 ~ unus cum Patre — 112, 259 — unus atque idem cum Patre — 31, 287 unus, ambo Pater & Fiiius — 206 unus, uterquc Fater & Filius — 109 ' unus, Pater Filius, & Spiritus San6tus, 225, 273» 375 unigenitus — 293 DeusocHomo, 85,121,123,211, 244, 267, 268, 286, ZSO, ZS"^; 354 ■' ■ '^ conjun(51:us,mi{tus 122, 206, 207, 342 Homo facftus, 121, 299 ' incarnatus — 286 in came natus — 207 • in terris agens — 193 • in homine quodammodo incluilis — 352 veram humani corporis raturam fulcipiens — ^. 243, 266 ■ ''^"••"" humani habitus humill- tatem lufcipiens ex caula humanas (alutis — 195 naibi in utcro mat r is fe paiiens — 194 ' Dominus qui apparuit nobis in cnrne — 354 ' ■' ' Verbum & homo — 354 Deg squalis — 259, 287, 297 Diftindlus a Patre, non divifus— 210 Dives, pauper fadus — 259 Divifus a paterna fuMtantia, non 300 Divinitas — 32, 139, 268, 281 296, 300, 339, 350 Divinitaiis non aliquid Chriito deelt — 300 Dominatur fpiritibus & orani creaturas — 255 Dominus, 107, 6" pajjivi amans humanum genus 122 fortis — 85 intelledivas & fenfitivse naturas — 354 majedatis, 253, 273 miferecors — 122 mundi, & fador, 345 orbis terrarum, 15, 17 piillimus — 122 ' potens in praelio, %s ikn(ftus — III fuper omnes — 109 unus — 107 unus & idem cum Patre — 287 virtutum — 213 Ego sum — 213 Ejufdem fubfbnti^ cum Patre— 295 Eminens omnium natura — 298 Exinaniens feipfom de plenitu- dine divinitatis — 296 Exifiens femper apud Patrem — 185 Faflor mundi — in, 211, 34^ Fadus homo, (Deus) 121, 299, .3-55 Filius Dei, 49 — 6" prope pajfiin a Patre individuus — 2o3 infeparatus, 208, 280 — — ' prolatus non fepa- ratus — -223 FiUus I N D E X to Attributes, &c. 435 Filius aniiquior omni creatuia — coeternus cum Paire, 284 coexiitens Patri femper — 104, 185 de fubitantia Patris, 222, 295 Deus ex unitate fubftantias 2C6 et Pater, unus ambo, Deus 206 • ~ et Pater, duo, non dii, fed qua Pater & Filius, 208 — — et Pater &Spiritus Sandus, tres, non dii, fed qua Pater, Filius, &Spiritus Sandus — 208 " et Pater et Spiritus unus _ Deus, 225, 273. -75 exiftens femper apud Pa- rem — 185 ' ex ipfo Patre generatus — 295 Hominis, et Filius Dei — 211 Hominis per Carnem, Dei per Spiritum — 267 Dei qua Spiritus & Sermo 207 Hominis qua caro & Homo 207 per mortem exal- tatus & idem cum verbo 299 Homo fa6lus — 3J5> ^9^ a Patre, fed non feparatus 223 ■ — — In Patre — 193 in Patre invocatus — 104 infeparabiliter — 294 omnipotens — 288 receptus a Patre cum cor- porein coilos — 355 Natura non Adoptione, 293, 294, 295 Per Spiritum — 267 ' fancftus femper, non aliunde fandliicatus — 288 femper — 185, 294 •^ iinigenitus, 48, 7,94, 300? 254 Filius incarnatus udventu corpo- raJi — 300 unius cum Patre fubftantiop 293 Forlis in preelio — 85, iii Generatione inenarrablli — 103 nova — 123 Generis humani Pater — 104 Gerens poteftatem univerforuui 255 Gloria Rex — Bs Gloria inenarabili reniffe potens 113 H Habitum vifibilem fufcipiens, in- vifibilis utpote asqualis Patri — 297 Hominis & Dei Filius — 211 Homo Deo miltus — 22, 206 et Deus — 121, 123, 211, 267, 268, 286 Homo et Deus conjuneT:us — 12a 207 fadus, Deus — iii, 121, 297, 298 indecorus — 11 1 natus ex virgine — 211 pariter et Deus — 85, 268 ■ vivens & perfedus — 123 mera et perfecta divinitate plenus — 252 non verbum, patiens affedus triititiaead mortem, 269 Humani habitus humilitatem fuf- cipiens, Deus — 193 Idem ac Pater Deus — 31 cum Patre Deus & Doml- nus — 287 Immortalis — 298 Impailibilis — 113, 598 In hominibus & angelis — 300 Incarnatum Verbum — iii Incarnatus cum Deus effet, 286 Incomprehenfibilis — 113 Incorporea natura — 300 I i i ;^ In- 436 I N D E X to Attributes, &cc. Individuus a paterna fubitantia 300 • a Patre — 208, 300 Indalturus iniirtyiibus — 347 Inhilus — 351 JnleparntLis a Patre, 208 (281) liiviiibliis — ii3> 297, 298 Judex nolter — 341 '- omnibus, 104, 1S8, 190 — univeribrum, 104, iii, an Jufntia Dei — 2S9 L Loco nullo conclufus — 300 M Majedate adoranda & venerabili 348 Maj -•^'a'enaturseiii-corpore9e5 300 Miijcfians Dominus, 23$, 2,73 Mediator Dei & Hominum, ad uirofque domelilcita- teni tiabens — i2z Mediator duorum Dei & honu- num, e.K eo quod Deus eft hominem induens — ,334> 354 Mera divinitate pienus, Deus in homine incluibs — 35Z Miferecors Dominus — IZ2 • ' Mortalis pro nobis, immortalis 207, 298 IMundi faftor 8c Dominus — in 345 N Natura duplici — 260 Natusa 5c lubftantia nihil habenti diverfiratis, Pater, Filius, & Spiritus "vriniftus — 275 ^ incorporca — 300 non adoprione. Films — S93, 294, 295 Natus ante oninem creaturam, ex Patre — 286 de fubibntia Patris abfque divifjone vel imminu- tione vel feparatione fubltantiae divinse «93, ^94 Nomine nwgno & immenfo, 17 i^Jon alius a Patre Deus — 212, 223 Nullo loco conclufus — 300 ablens — 300 Numen — 307 Namen Chriiti — 84 falutare — 85 veneiandum — 85, Nunc Sc rao'.Jo — 281 Nunquam fuit quando Filius non fuit •-• 185, 300 O Omnibus Deus & Dominus, 18S Judex — 188, 190 ■ Rex — 188, 190 Omni creatura antiquior — 17- Oainipotens Deus, 84, 213.. 255, 287, 288 Omnipotentia Patris & Fiiil una & eadeiii — 287 Omnitenens Deus — 255 Omnium Creator ■ — 255, 27^ Orbis Dominus, fuftinens pali pro anima noilra — 1-5 Orbis a nomine ejus magno fui- tentatus — 17 Paritsr Homo & Deus — 26, 26S Paliibilis fa61us, impaffibilis — -r 113, 29S — Homo faflum verbuni i8j Pater generis humani — 104 Patri 3squaiis — 297 Pauper fadus, dives — 259^ Peccatadimittens, 32, 121, 285 Perennis Deus ex Deo — 535 Perfedus & vivens homo — 128 Per quern omnia — 354 p€r fe hominem adunans Deo — 104, 121, 122 Perfonas non fubdaniia; nomine diltinclus a Patre 21c Perfona Trinitatis fecunda, 21 r Piiflimus Dominus — 122 Petentibus indulturus — 347 Pontifex — 269, 354 Potens in Praslio Dominus — 85 PoteliH ^ I N D E X to Attributes, &c. 437 Poteilatem gerens univeiforum Pqteftate manlfeftus adventurus Pr^mla daturus quibus Ibi defi- deiiam — 348 Prgsfens martynbus — 349 Proiatus d Patre non leparatils — 206, 223 Primogenitus — ^93 Qui ab initio 6c femper erat, 254 R Rex — 190, S53 Rexceternus — iii, 188 glorias — Ss inicllediv^e 3c fenfitivse na- turas — 354 omnibus, & ubique regnans 188, 190 Sc Deus — 190 -' lupercseleitis — 48, 290 $aIyator — 104, 228, 288, 293, 294, 297 Dqus — 288, 337 Salutare numen — Ss Sanctus femper — 288 Sapientia Dei, 281, 287, 289, 296 Seipiuni a mortuis relulcitans — 270, 342 Semper exiltens Patri — 104, 185 Sempiternus cum Patre &Spiriiu Sancto — 281, 351 Separatus a Patre nunquam - 223, 281 Sermo 2da Peribna Trinitatis — 2IO lorl 2^-''J/>v Sermo Dei -r i3.JV-'I'94> ^^7, 211, 222, 223 • in Patre lemper — 2,23 -Deus — 194 • perlona & Filias — aij 223 ; ' Solatio fovens martyres-in''nQf©*' talliS:.?-^^349 Solus Dfru^ -^ 137, 236, i94 Spmtualis genitus ante ongiaem feci! — 355 Spiriius — 122, 207 Sponte lurgens a moriuis — 34a Statu duplici, Deus, & Homo — 207 Subitantia Deus — 121 Divina & Humana — 207 de ipsa Dei, Fiiius — - . 294 Subltantiae unius cum Patre -- 206, 222, 275, 293, ^95 Superc^Ieftis Rex — 48 Super omnia Deus — 30, 31, 32, 109, 137, 237 Supra omnem jcternitatem, 300 Surgens fpnnie a niortuis — 34* , Sulcipiens verp.m hamani corpo-.', ris naiuram, 243, 266 /^ humiiitatem humani habitus — 193 Suftinens pati pro anima nolhaj Orbis Dominus — 15 Thronus ei in iecula feculorum 311 Totius Creaturae Deus — ^.9^\,iA Tuetur ChriKus — 34^^ ii-icM Ubique adoratus % SiKiS'f iW' Ubique priefens — 300 — ■ regnans — 188 Unigenitus -^ 48, iii, 113, 141, 284, 288, 289, 224, 296, 299, 3C0, 354 non mori aptus, led homo gcnitus exlemine David, 296 Unius cum Patre fubftanti^e, 293 Univerforum gerens Poteltatem, ^55 ... . Judex '-7- ' ii I Unura re & fubftantia, Pater & ' Fiiius, 32, 104, 169, "f^imioiB. Unus 438 I N D E X to Attributes, &c. Unus ambo, Pater & Filiu's, ac6 TJnus cum Patre — 2S<) Unus Deus — 139 Pater, Filius & Spiritus SancHius — 273 Unus & idem cum Patre Deus — Unus, utevque Pater & Fllius, Deus — 109 Venerandum nnmen — 8s Veniens de ccelo — 32 Venturus falvator & judex, 105 Verbum Dei — paj/im iro fa6>um, 31, 269 ex Marias carne veltitum 298 Verbum homo — 298 incarnatum — ill non fu{tinens> fed homo 269 non recipiens exaltari — 2^9 paflibilis homo fadum — 185 per quod omnia — 354 in fine caro facftum ex Virgine — 354 Verus Deus — 137, 139, 294 Virtus Dei — 296 Vifibilis fatStus, inviiibilis — 113, 297, 298 Vita sterna — 139 Vivcns & perfeflus Homo — 123 Vivorum Deus cum Patre — iia INDEX N D T O X ATTRIBUTES and EPITHETS, &c. AJcrihedto our Lord Jesus Christ hy the Members cf the pr'unitive Churchy and Inferted in the prefent Volume, AKou n — 214, 311 'AyfsAos — 82 ^AyivY%<; -— 22, 351 ^Ayioq — 165, 177 'Aej uv — 2 1 A^a,voc]o: — 44, 304, 351 -' - '— - 0ixa-tX£V<; — 357 S.-o? — 159 ■ •' "• ■ hq 'JVi^ov lp^oiji.£voq C<^l^ot — 1 60 - — ■- — " h 'TTcx.^'/iliJ Qa- f/.ccli — 44 ■ t^ Brnloi; — • 160 Athoq 304, 351, 407 Jiilioq ocmoivlcuv ocyu^uv 'r,yAv, I 44 Aiwvag, It? atD-aipy? x^ drihiv- %hi — 355 'Aia;i/«o?, 44, 54, 57, 82, ^6 Aiuyuv eI dva^x'^y — 355 — — '/r^o — 44, 86, 369 Aiuvoy^u^sq — 177 Ay.ula.XYi'ufloq — 3 5 I AnYiXi^ulvq {Iv ayji[J.oD.\, a.vBpcJ'UJii) 166 ^Ay-Bd'v TraPia — 262 'A7^r,^ivri ^UT) — 2 2 *A?^f)^tvov Yif/.'COV ^rjv — go 'A?^vi^iv^ -r— 304 'A7//5^cta — 251 'AXrjBuq fc'y y^ ij/ipyi;? — 38c A[/,a^nzv •jroccra.v xo'sflctm, Ivccv' ^^U!'mr,craq ^l 'hfjioc^f 365 AiJ.(puy ^ioq jt) dv^^u-uToq, 141, 162 ^'Aj'^^^og — 351 Avittn^vy.'f^^oq l^ a^X'^'i — 138 Avzej(0lx£VQr Uq epocVQVy 82, 86 An,o — -k] $to? ~ 162 'Ai/^^ii':!7iv EX Mocficcq dvx7'.a.Qojv, 289 'A^a^w^o,', 79, 82, 88, 2q, 9?>^ 97» 138* 162, 257, 356, ^ prope pajjim — 7£VG//£^0f, 79, 95, ic6 ■• ■ ^io, T'/j? Tra^Ssj-y, 97, 360 — — TO Kctloc Qa-^y.a sk Qvyio- [xdloq Aatet^ ^coj lace 369 A^i-'Stv — 'v7sc^ — 88 Aopd]^ — 21, 304, 370 A'Vra^nq 21, 2 2, 44 A'tcrafaac-/^^ kUKiuq — I 59 A'Cj-ttf'^ — 351 Airop^fjioc rr,q T8 tto/^©- Haixq, 3S7 Ait:oli[/fO(.'Avoq, tK — 262 'A^X"} f^' ^-ijo ^i'JUi^ivMUx o1 A d Q VI X 440 J-, N |)^ X.^3](g>- — 21 BacrtAHy?, 54, 90, I25, 177, • cl^avtQ)- 56, ,82 • ' d^uvtM'^ ,— — 3C7 ■■■ ■ jW,OK>$ 365 JB«crfAci,'&;;' El; ry; ccKJvaq, 57 Bo'^^^ — i3» 355' 365 ravr/]'/,? (;c^ ccyiu^l'^) 2 2, 351 r^)5cr*i^ Ttf vci? 'S-aij — • 256 A A'/?jM.tH,':7'^ — 380 ,, , '% ^£0^. 79, 138 » ■ ij . . .; &i/(X.i/^pcifSJncrui , ufAOtp- *ci: * j;. 'Iot* vraj/lwi' — 365 ' ".'?'' ' < * • OpSilaqy ccofOiloq, 2 1 2i Aa(p'/jIo5 — '21^'' ■ "^ " Afa 7r«i/1&;t» — - 304 '"^~=^^ ■ '^ Ai^«c->':aA(^ — 56, 79, 167 Ao|tK, 356, 364, 365, 369 Avva-ixii; TTOiY^iKYi 304 - — T« yBV7icroivl<^ - — 87 '' Avo TJ9 ytD-oraast ir^uyiXocioc, ' 9 Tsrccir, ''/j^ Ky 0 vio^ 2CI Ava-^£up'/j1<^ — 0 ^£oj, A070J, 25 S 'Ern 'eimi — 251 E^pccv Eccvla a jioIaAEt-zc-iyf, w^o^ ^a; Ip^oy.svoq 26 1 E;aci;f 'JTocvla, — • 262 £s>ia;> ^folij]*^ — 304 •7rccl^C(; — - 357 eoc 0 7rcclr,p nl 0 vi Dio?, 2CI £k ^iog 0 '7rci\T,p iij 'Ek K:/gK35 . — 304 ,, J_ • ''• 'Ei; ^.(iro^ — 138, ly^ 'Etj 0 TTCc^TjP K^ 0 Jto^, 63, 2CI 'El? Tw TTolpi, 7rvEV[A,cc]iiiagj 21 71 oo^a at.;s; — 379 Ey.eo-iug y.cilc<.Qoc(; l6,I 'EaEO? d^ilpYiloV —r 363 tK>5 167 Ev ^ccvcclu C^uv) aiXr,^t/v) — - 22 — Tralpi, iifit; -— i6l& , 5i(7*f--| '$£0^,' 257, -3 5-^-36i.j:S9.": _,^ a;c>3Al^iJ]©r-^ 166 'EvavS-^o;'^ — (p^of^a ^uiv) r- 44, 90 'Epepya I N D E X to Attributes, &c, 441 ^vs^ynv — 380 E-sr* Tratvlwv ^soq 237, 2CI E'CTiry)iA,v) awnroTCiios, «, 3 So Et'CT'SS-Ao-lp^'^^^oj x) Kv^oq, 363 , Z Zrf aAj;S»»oJ/ ^|M,6;»' i— no Z&Jij aAjivt^'j^ iv ^owa]a) — 2 2 — — li* ^$o(ia — 44, 90 Zwv S-ic^ — 162 Z.UV Aoy&j — 30A 'iLiJvloo » x^n*??, Xj VJ«fa;v ■— 52 ^6to<; A070? — l5o Gmo]*}? 159, 256, 361 ©n'Jo? ol ^|t*a?, u^oifccloi;, 1 60 0£O2 — ■/^^z?? *0— 20, 22, 46, 47, 79, 87, 91, 92, 125, 157, 159, 160, 162, 163, 365, 167, 261 366, J69 »"" ' " ay*o? — 165 ■ " ■ uBi uv — 289 « uBavoil^- — 159, 160 *» ocvu^ev — 80 ccQfolog 370 af^rSav — 256 (373) avio^BOi; 256, 349 < uvloqy Aoyo^ 25^ - ^vaBsiJf'/flog — 258 ■ £K /L40V0? -— I 38* J 7^ — — I'STi vailuv, 237, 251, .^^' r -■■ Bvff'mXoii^oi; ■— 3^3 ^a;*' — 162 ■ ■■ ■" Ssf, ra — 92 K ©EOS -— tijof — 93 — — ia-x^i°^ — 90 - ^■07'^i, 159, 160, 252, 255' 25^» 258, 289, 261, 35Z — — jt^syaAoj — 166 162 - OjotcycTjo? (tw T«ra]^») 289 Oyo-j« j^' ^-coracrsj, 369 W«»g — 1^6 7r«((x€a5^Afy^ — - 2CC •rra.vnysfjt.uD — 255 " — "TT^O CUdJVUV —— 86 — — — — acrix t^ v"Zffo~uc-si w>/3 69 •— 9r^&o■x^^»i'lo^, 88, 90, 9-3, ic6 •— — ':r^ocrxt;i'«|U,jj(os — 1 62 (^o/'ire — 357 • VK)<; — 356, 304, Sec, MO? Xy' 0 -T^alvi^, iic, 63, 25 I ' sv ajM.(^a;, 0, I 67 — -~ L"Zsrcr«cr£t Kj^ iia-io. — 369 £^,coc — 357 — — ^jAa;.7pa?'crc5 *"• l6(; — ~ ^♦A&»x]ifjM,&;y — — lir6 — — (^va-iuq — 160 — — a.Ar,'^a;ij c'*ai''')^«'C7»5i7af — , 257, 369 — — fclS-^fc'-ZD-iVfc.'f (fiUl'BfhUSlCC, 23 — — uv'-d^uizcz ysioixmoif 9^;, 106 ftxnioq — 166 ■ ' ■• " axrAidft/lo?, 166 —— iv di^^wZJiJ — • 2 2 —— y^ avYiq —— 162 >^ aVSf&'OTo?, 257, 356, 3^9' '372. ■" 0 ^aoyoi; afjit^Uy I44> lOik — — xEJ'Wcra? kavloVy 1 5-6, 1 59, 26J, 369, 370 . k It 0P^ 442 I N D E X to Attributes, &c. GEO:i: Qa^y.o^si^ — .369 C«?'^°?'°P<>? y 21, 357 — Q/.Yivciicraq iv ri^AW — 258 0=oV -— 260, 370, 373, 374 ©EoT/jlog y(a,^a%W,^ — 3O4 -^•— — hy.av ■— 304 370 Gv'/jlo^, >c«0«* C'^f'-c^ — 3^4- y£fo/X£Vo^ — 79 ^hJ]po<; — 44 \^.fivz — 8z, 91 'li7» $=0) v'djac^^u.v, 369, 370 lcrp^-jp;~^£oj — 90 Ka1ay.y?voS»5]£ol' — 1 63 K.ivua-a.q Ictvlov Sso?, 156, I59, 261, ^6gi 370 . ; 165 Kj^aiffO(; {'mtxii;) - — 1 77 K^PiY,q ^cotluv y^ usx^edv, 5Z, I 25 Kv^io; — p 'ifjtm -— — ^VVOU[M(>)V • 83 ' • £K IM-CVO; 138» 125 -— ~- 0 (pi^av^^cy-STo; — 138 '" ' row'tt^w* jjJn^wI"^? 358 As^o? — 82 AOrOY-'paffim oi'ihoq — 407 — '-'■ ' or,iAit^pyo(; — — - Ofcr^cWfTjId? — 258 ■" • '■ lusfyog — 304 ' " ■ ■ hcpyuv — 380 ^«y 304 '—*■■■■ Vft-'/.tfJ'o? r^tf vew Tw^ o?^\ujv, 380 ■ T^O Tfc-y TToiruoilaVf 3 CO 167 • Qvvoiihcx; — 370 M MiyccKoq ^£0? — — 166 Mept^ojw.£f&?, « — 262, 3^7 Mscilivsaa, (pvaiq — 370 MkluQocivuiv By. ro'SJH Ug To'nroy,K 262, 355 M-Tj Troi-nloq — 359 l.loioysvr,(;, 56, 252, 260, 304 35^ 370,^376 144, 162 Movoq IV. fMiva — 304 Mojo,- ^£05 — 138* 176 162 Moto? t'to? y.vqix'q 7\:ycfxivoq 30© Mop^wSetj Aoye's — 95, 99 •as N '^sv.^uv y^ t^viuv y.silriq *— C2 Na$ — 66 T^t " — 0A05 262>"^^' >'^^ ■•- O 0(>c? INDEX to' Attributes, &;c, 443 Optoyvji^q iio<; -- — 44, 176 O^O'daidq {ruj -s-ol^t) 330, 359 ayicj — z'6g, Zg^ Opal Qe^ oq di '/jfiocqi ccopuiog 2 1 V TTUilcc ^ — 262 Ovoccvioi; — 355 'Ova-ix iC- v'tuoroC'a-ci ^=0?, 369 'Ovaiuq iK Tzq re Tccci^oq^ 357 'O iroc'^uv £>£%' ;?jw,wv — ^ 357 'Oi^^ciA/vto; &A05 — 262 n 21, 2;6 22, 44, 82 JJoti^a^toyoq — 165, 167 Tlxi^lOV TS'ABtOV S2, 166 TJoci^cJv riyr}uq — 1 77 Ha^ — 176, 177 — — — ayscujv^q — 54 — yvr,!TiQq TS v£« — • xfole^of — 177 — — y.ovoysvr,q — 56 IlaAnf Tra^aytvo/xsvo?, 82,86, 88 Tlxi^.Qcca-iXivq — 255 Tlccvoxf^ccloj^ —— 177 nar/yycifxaiy — 2^5 Tlayla dayuv — 262 — liobjv — 262 of'Mv — 262 al clvle lyivfh — 63 Jlscflxp(^ii — 262 QiP.Y.^iO'; 162 UccV^lr^B 262 Uccvlaiv dv^oio'UJUJV ^loq y.ovoq, ] 02 Ual^ujoq (puq l7^oq — 262 llEfis^c[ji.Bvoq lATi^a^n — 262 TlviviAO. — 45 JJnVfMxltKoq x^ QoiPKiy^oq 2 2. HviVixxliKoiq £iq ru TToCipi, — 2 I Tloir/I*;? rm q>^uv,->— '^od Jloirio-ctq rx TTXvlx h /xvj oyIs;p, Uoiix-nv — 177 iloxyiJ.a?ia ^vo i/'uro-rixcrsiy '7tu\r,p «^ vioq 251 aAAyjAwv C6j^a;ptra, 374 TipO CtiCilVXV vto- 86 T' " 44 lJ.ovQyi\r,^y 44 Ur^oay.vi'yp.o:^ 86, 88, 90, 93, 106, 256 n^05-Kl-»'»,M,6I'0(J ■ 162 Idix TTVi^^ — 80 U^oral'fiq — 13 rifoa-wmx ^vo, ej^ $£o?, o ^ec? k^ 0 Aeyo? — 352 npocTW-srov iv ccv% 370 n^ii-'/o'Ioxoj — 80 86 K k k 2 TxfKiy.oq )^ mevfjtciiiy.^q, 21, 2 2 Y,x^y.o^nq inoq 1 24, 369 - t"Z«rep vji^tlsfixq QcSlr.fiicq 124 "Ex^Ho^opoq B'soq — 2 1 l^a^l lysyelo — 258 5»''y*wcr«5 EV ^/xtv, ^£0? Aoyof, TxYj'i^fov [A,ey»?y)Cr«W6iJ, 66, 87, 369 'Zo{A.oiliy.U(;, S;&TZ70t;';£tf, lcJlr;^y 46, 52, 54, 125, 176, 177* 254, 250, 355, Ta-crsittf^svof — .,2(5o, 370 Te^.ew^ — 1 66, 26'-i, 304 TiAo^ (A'O l)(uv —— 3c 2 ^avls e? xi'^f^ — So 166 ^-^^ '___ ^£0^ -_j' 256, 304 I — — ^SHr ^€05 ' 93' ' 63, i67.pokKj .,;\,^ xrp^yj 3Q0'0 0 /xoko? - — 300 .., { ^?f — — w^o ciiuvuv fxcvoy^rnqt 44 ■ Qcc^y.ohn^ — 124, 369 Y'CTE^ ri^MV xBvucra,^ ixvlov )^ 'vccnsuvioaxq luq BavocIh—— 370 ; A a -T ^' TTrs^accipOi; — - 2 1 ■ 251 . -— Seog — 369 '^* — 44^ ' TzKpiom-uj'j-sci^v ^£*J]=p5 — 3^7 \>7S&>g — 380 Toha oJtloq un^O \rr. — ' loaiHoiq — — ~ A»i^•5k\ rt\u>;\ vj\s^^\'Si w\ ViV\c\\) ^^r ,S(^I ,O.J. -^ -«M' — oionoH .!v^ A -t;j^-, L /■ T TEI\MS of ADORATION and PRAISE Addrcffed to our Loitd Jesus Christ. ADoro genu pofito — 190 Adoro, 84, 114, 1S8, 190, 192, 276, 282, 307, 338' 349 •— ^Supplicationibus, 69, 307 Agnofco — 276 j^doratio nunc (^ Jentpery \^ in fecula Jecidorumy 354 Carmina cano — 59 Colo, 188, 276, 308, 343 Confugio ad — 194 Contrcdo — 189 Credo — 100, 361 ' Credo in — 190, 343 ? Confiteor, 268, 275, 281, 347 Cullus 71W1C ^ femper iff in Je- ■\ -' L " cula fcctdohimi 3^ 4 Deprecor — 49, 290, 336 proftjaius -^ 290 fupplex — 290 . Diligo — 193, 296 Exoro — 189, 536 Genu pofito adoro — 190 Genufiefto — 49 Glorifico — 50, III, 273 Gratias ago, 49, 282, 338, 346 • wt ofiero — 282 . proficeor — 337 Gloria in a-terna fecula Jeculo- rum — 50, 192, 276, 290, 302, 354 Honorlfico — 282 Honoro — 190 Honorem defero — 282 Honor nunc l^ femper i^ in afer- na fectda feculorumy 354 Tmploro — 85 Invoco, 104, 187, 191, 282, 347»' 253 Imperium in fecula fecnforumy 192, 276, 302 Laus nunc & femper l^ in fe- cula feculorum, 354 Majejias nunc l£ femper IS in fecula feculorumy 3^4 Obfequiis prociereor- — 341, 347 Obfequor — 347 Orationes oiFero — 28 2, 338 Ore — 192, 3a2, 337, 338 Peto — 338, 347 ' PoUulationes ofFero — 282 Placeo — 337 Precor — 64, 277, 302 Prcces fundo — 336 Precibus infilio — 337 exoro — 336 Potentia in fecula feculorum, 50 Rogo — 357 Sequor, 104, 187, 191, 282, 346 Satisfacio — 337 Sufcipio — 343 Sacrificia ofFero — t'i,7 Supplicaf-ionlbus adoro, 307 Supplex deprecor — 290 Veneror — 349 INDEX I N D E X TO THE TERMS of ADORATION and PRAISE Addrejful to cur Lord Jesus Christ. Awio, 166, 167, 177, •'Aiv-a- — 166 » 79' 359 i6z Kvipva-a-u — 569 Tovv'n7z%j ■ — 176 Aalp£i;iw 52 AiTiavEfa; ■— 46 AeofA,ui — 176 Aoiac^co, 13, 20, 23, 53, 54, 56, 356, 363 A'JXsva — 52, 54 t'vaf, 13, 54, 56, 57» 166, 167, 254 'Efx,tco KX^^iuv huiziov «J]tf — 162 "E^oM^oyzoiJi.oci — I 24 'E'iDiQocca} 237, 365 "E-criHaXeo/Aat — 282, 355 "Ev'haQioiji.oci — 52 EvvoKX — c6 ''EdcteCw -—365 Ev^apis-Bu — 167 'Ev^ofAUi — • 2 2, 90 ©EoAoyw — 37^ SBoaiQco — 163 StfccsTivu — 251 ©^^crxsv^ — 251 'ixali 166 MeX-zzTt; — 1 77 S7^ 35^ 'O^oAoygo/Aat, 125, 256, 359, 3^3» 3^5> 3^9 ntrs-jii;, 46, 162, 289, 365, 369, 386 Upoa-iV^ofMH — 167 Ufoa-Kvvif^y 5^>79» 80, 86, 88, 90, g^, ie6, 163, 256, 374> 407 Ylpoaivyji^iTtco — 359 Ss^o;, 56, 80, 83, 356, 40I» 407 Ti{A,a,u) — 56, 80, 402 *T*u.>3, ccifJQ yivixq Uq yt'jeciVy 57 'Xn-vsuy 177, 252, 372' 404 51 oC=a; — 52, 99, 163 *.^cus fancliiijatus — 288 unus cum Patre oc Filio, 275 Neque anterior po(!eriorve,mnjor ant minor Patre Sc Filio, 289^ Nomen m.ijcflatis tertium, 22a Nutriens honnnem — 4-35 • o Omnia continens '— JC9 Paracleros 44^ I N D E X to Attributes, kc. Paracletus, 14^,469, aiOj'223 Perfona Trinitatis tertia — 140, 142, 209, aio Perfona diftinctus, fubllantia Sc natura unus cum Patre & Filio — 1*2 Refrlgerans — i8>*^*:- **'^ San^tificator lidei eorum qui cre- ciurt in Patre, Filio, & Spiriiu San^lo — 211 — omnis quod fan<5lum eir — 254- San<5tus femper non aliunde — Sempiternus cum Patre & Filio, .'SpdatusT'atri & Filio honore Sl dignitate — aS6 Spiritus veritatis — » 142 Spiritus de Spiritu — i;s6 Sponlor ikluiis nol\\x — 195 Subftantiffi unius cum Patre 8c Filio — 142, 208 Supra oranem aeternitatem, 300 Tertia Trinitatis Perfona, 140, 142, 209, 210 Tertium nomen majeftatis, 222 numen divinitatis, 22a Tertius a Patre & Filio — 222, 224 , A qua Perfona, non qui /a Deus, 2C9, 210, 274 ^. ^ V Unius cum Patre Sc Filio fub- (kntiiE — 142, 20S Unus cum Patre Sc Filio Deus — 169, 204, 22i, 273» 344 :. feA\ H'^i 08 — *»Ci*X| / 1 n k; I I N D T O ATTRIBUTES and EPITHETS, kt^ Afcrlhcd to the Holy Ghost, hy the Members of the *ki ^n. pr'nnitive Churchy i^e. i^c. A * \ Tiuay.QV dfy^.oiq Qvia^b^ov, ^ t\ 380 'Ay 10%; — ^^o^ AotocK^tlov -~ ^Z 'Aci Iv -— . 289 'Atlta ^i;C\xv — 304 'O/x^es-tsj' Tu 'r;-cr,ci k^ tw iit', 2S9 n v-^ ^t t»tf — 304 Ai im TTB^rjii'^ — 304 Aofa^ouEVOv — 54, c6 A^ocrsfo* — 176 Et^- Tw 9ra1pt Kj^ Tw L'ilj.', C3, 64, 66, 107 Hi Tlfiyr, uyict — 3C4 n^oc-y.vmiMvov — 80 n^^Tjltxov iryzVfAX — 80, I 24, 128 'Efjt,di?^oyu(^ov Tu ~fw - iUlJ-iVOV r-.. Ci.,, 7.ur\ ri'Kna. —- 3^4 lAiCluit uC'.iX -— 304 ©jo; 0 63 A«?.»JJ-«l' I* TTijafT}]**? -*- 128 Zc/^ja — 129, 140 St-ySfctov Tw Talf^i hJ Tt* i-jv, 289 'E.vui .^iK l^'" "~ 3'- 5 L 1 1 INDEX T O ATTRIBUTES and EPITHETS Addreffed to the Trinity by the Members of the frirmtive ^"- Churchy izfc. ^c. TRlnitas Creator — 141 Trinitas adunata — 345 Trinitas exuniiate deiivaia, 135 ■ monarchias nihil obltre- pens — 224 peccata dimittit, 285 fupra omnia fecula, 300 fupra omne lempus, 30c ■^ fupra omnem a^ternita- tern — 3 CO Trinitatisnatura, una, 109, 142, 275 — CtKa. — 284 — fubftantia, una, & fu- per omnia, 109, 142, 169, 208, 212, 275 fubftantia fola naiura fiinda — 288 unitas — 210, 212 In Trinirate nihil majus minuf/e dicenduni — 289 ' — nihil anterius poitcriufve. 289 unitas deitatis — 285 Paler, FiHus, & Spiritus Sandus, tres, non Dii tres, 208, 212 infeparati ab akerutro, 208 Pater, Filius, &Spiritus Sancflus, tres, qua perfonse, diftindi, quaruiii unicuique fua pro- prietas, 210, 275 • diltin<^1:i non divifi, perfouse non fubltantias nomine, 210 numerum fine divifione pa- tientes — 21a nihil diverfitatis habentes naturas vel fjbftaniise, 275 ires cohserentes & unam fubftantiam habentes, 20S asquales & unus -^ 360 tres, unum fant, 344, 34 7 unum, ad fubftantise unitat* tern — 169 *' tres unius fubi'antise, pote- Itati^s & ftatus — 212 tres, crediii unus Deus — 225, 273, 204 unus & fempiternus Deus, 28/ folus Deus — 275 . ; unicus Deus — 211, 2,1a in anima hominis — 290 TPIAX uyioe, — 289 Te^yocq cly.^fojq jW6(tr>j, 170 — — iV 7] fJLOV^ ^iO; 289 ^Bia — 347 0 Seoq 'Tra.yloK^oCloj^j 360 ' ■■ ■ '■ [jiCCKa-^icc —— 2 89 ouoaaiog — 289 ^ucnXiix — 304. oivx^kVy' h — 66 Iv — 167 - QtH^^QVOi '■ 289 INDEX N D TO THE Several Articles of the Christian Faith, prrfejpd by the Members of the Primitive Church, extraded from their Writings, and inferted in the prefent Volume.-- — The Order that of the Athanafian The catholick faith is this, that we wor- ship ONE GOD IN trinity, ANP TRINITY IN UNITY. ■:,,:.- ; ■ , j*.:no £,' _ One God in Trinity. ONE fole God in a holy and con- fubftantial Trinity One Godhead to the Trinity of Father, Son, and Koly Ghoft — ■ One God in three Perfons One God alone, the Father, Son, and Holy Ghoft — God fpolce (on the creation of man) from the Unity of the Trinity — Unity of Father, Son, and Holy Ghoft 347 Unity from itfelf deriving a Trinity ,I35> 223. Unity of God, an arrangement of Father, 1 Son, and Holy Ghoft into Trinity — 212 288 289 64. 351 275, 299 108, 209 II. X.jjO;VA r^- Trinity in Unity. A Trinity in Unity The Trinity, one God who alone is holy 2^88 L 1 1 2 360, 410 452 I N D E X to the Articles, &c. A Trinity in which rdiidcs t|>e pow^r of j God ' «__ ij^.^ -; 141, :f^4.^'* The Three Perfons, one God Father, Son, and Holy Ghoft, one God, 63,64,66,"3 6g, |2c8, 2 Hi 22.5, 272,304, 345, III. Worship to the TRiNiTy..ir;:j To the Father, v/ith the Son and the Holy Ghoft, are afcribed all honour, <^lory, power, praife, majefty, v/or/hip. to and ever. idoration, now and fo'r ever and SO, sy, 166, To die Father, with the Son in the Holy (276, 354, 358, Ghoft, is afcribed glory now and to all 359 i^tfehftE fio8 -nu d'iiflw An invocation to the Trinity of Father^; .^y ^dJcl Son, and Holy Ghoft --. -tT7TT,l34?.dj.'^ .,1 r '^ — "iiiiiiMHiiHiiniwi O '! tofi ,-f)orfT> '.'f Not confoundxno the persons j^^^^^i^l^^^;^;;^ PERSON OF THE FATHfR • ANOTHE^ OF^t£e:sW' AND ANOTHER OF THE HOLY GHOST fucceeding atjes Fraile and thankfgiving addrefTed to Fa- ther, Son, and Holy Ghoft, ©ne .r- A prayer addrefTed to the Father, whpy with the Son, ruleth , m the ..power ,of the Holy Ghoft — ' Jl ;, V^ Worlhip and adoration,. addreiTed not to the creature, but only to the Father,' jhe Son, and the Holy Ghoft £ir ,lii ^oi.£ j iV. DiSTiNctioN'oF Person Among thefe- wh,o^ ^q or^^ Goi, there is a diltindlion - ... „ ^. adt'io Uidi dO xbH 'jril V'l'] i)dH3 fHOfi viO /loH ^fil Diflina I N D E X to the Artitiy, ^d 4^^ DiHincl pprfonality of Father, Son, and Holy Ghoft The Three Perfons accurately diftin- guiihed — — — "^ '•:: r All terms of number, when applied to Father, Soil, and Holy Ghofl, refer to their perfonal difl;in6tion — - . -r DiftinvSl operations in the creation of man afcribed to the Father, Son, and Holy Ghofl 1 RefpecSlive peculiars to Father, Son, and Holy Ghoil:, though in nature and fub- ftance one ■ . - Three, but not in dignity, fubftance, or 'i ,voq .viols 03 rtiiw Person of the EathIer., The Father the firft ^effon'bf a Trihlty,' which is one God The Father in perfon, another from the Son and Holy Ghoft — The Father, Son, and Holy Ghoft, three, which are one God • — — The Father one of three witneftes, the Father, the Son, and the Holy Ghoft The Father diftind from the Son and Ho- ly Ghoft, not as God, but a5 tlje Father Diftinft operations afcribed to Father, Son, and Holy Ghoft — — The terfn's cKe and another do not divide the fubftance of the Godhead, but di- ftinc>ui(h-the perferi of the Father from that of the Son • — — The Holy Ghoft fpeaks concerning the Son, either from his own perfon, "or the perfon of the Father The Holy Ghoft has diftinguiftied between the Father and Son ^ - • 170, ii\H%j^ i^z^ 344 84 210 123 b'sdiiblii c\ ffloriD 8'3tL ^fiib'iaj'Ui.'i > ,fio8 , 209 ,oi:i .>r ; qifihc // 208 V c V! \ r(Ar 210, 212, 223 107, ^rfni^ :5'" 108 Father 454 I N D E X to the Articles, he. Fath G er and Soxt t^ Wotii, thoiih^Wf ^^^ V^^ ^f ^. VI. ^ Person of the ijdj^g; aoh^, ionift 31 w nurj mHj bm The Son the fecond perfon of a Trinity, which is one God _— . The Son in the fecond place ■ The Son in perfon fecond to the Father The Son a diftin^t perfon from the Father The Son and Father one God, two perfons The Son to whom the Father addrefied himfelf on the creation of man The Holy Ghoft has diftinguiOied between the Father and the Son The Son diftinguiflied in perfon, though not divided in Godhead from the Fa- ther by the terms one a?id another — — The Son, though one with the Father in Godhead, yet not the Father The woRDa perfon and the Son DifHn6t operations afcribed to Father and The Son the fecond of three witnefles. Fa- ther, Son, and Holy Ghoft vn. Person of the Holy Ghost. The Holy Ghoft the third perfon In the Godhead ■ — The Holy Ghoft a third from the Father and the Son The Holy Ghoft the third of three witnef- fes. Father, Son, and Holy Ghoft 209 80 208, :J50 170, 225, 284, 288, 344 352, 372 208 84, 107, 209 210, 212, 2^3, 250 141 215, 380,405 123, ^75 195 I9S ' tb< IN D E X to the Articles, &c, 455 The Holy Ghoft fpeaks in the third per- fon concerning the Father and the Son Diftind operations of the Holy GhoR from thofe of the Father and the Son Father, Son, and Holy Ghoft, three di- ftin£t perfons The Holy Ghoft another from the Father and the Son, with whom he is one God Diftinguiflied in perfon, but not divided in fubftance from the Father and the Son by the terms one and another The Holy Ghoft a third from the Father and the Son, with whom he is one in- divifible fubftance _ » ■- 84, 209 123, 176,309, 303* 342, 3^0 170,225,284, 288 141 210, 212, 236 208 Nor dividing the substance : for the godhead OF the father, and of the son, and of the HOLY ghost, is ALL ONE ; THE GLORY EqUAL, the majesty coeternal. Such as the father IS-, such is the son, and such is the holy ghost. The fatheris god, the son is god, and the holy ghost is GOD; AND YET THEY ARE NOT THREE GODS, BUT ONE GOD. .(^T VIlLi...','.Ui // -^-dMi: t:. bi;-. The Godhead of the Father, Son, AND Holy Ghost, one and indi- visible. The Godhead one The Subftance of the Trinity one, in- C : snd indivifible .^zr".^ "^Z — ;ii2, 138,221, ^ ^" ' ' 3i2> 3^0 reparable , - The nature of God i;^divi.{Ibl^^^^^^^ 'bild'; l&<), 274,^288, A.^^nn.ity,indivilib]e ~--- - ^ l^ffla^dibns OwQ, mWivided fubftance ot leather, boiiy Iq^^.^q ^^^^^y^ ,^^j and Holy Gi?oft, three perfons, and one \ ^x\^^'\ ?•)) God .-^-^ — •[261?, 2II,*2^2 Th« 45 6 I N D E X to the Articles, &cc. The nature and one fubftaiKe of a Trini- ty of Father, Son, and HoJy Ghoft, in- ferred from the Godhead of each, and the unity of the Godhead 109 Thefe tliiee^ Father, Son, and Holy Ghoft, one in the unity of fubftance 169,211 The Spirit, the Son, and the Farherf one I64 One God alone, Father, Son, and Holy Ghoft — • — - 275 Father, Son, aivijHoly- Ghoft, three, of one fubftance, one dignity, and one power The fubftance not divided, though the diftinguiihed penons are one and another *- The fubftance and nature of th bv the terms IVinity, of Father, Son, and -Holy Ghoft, hat one . , . To this Trinity of-^^athcr, Sen, and Holy Giioft, but one-fotmtain o-f Godhead IX. The GL015.V EQUAL, ,£!]£,, ^^0~^XX COET£RM/^L, ^ ^ .__^^^. In this Trinity none is afore or after other, none is greater or lefs thait another/ — Father, Son, • and' Holy Ghoft, three, of one dignity and power — • Father, Son, and Holy Ghoft, one, whofe is the giory and etermty "" — — A perfedt Trinity, neither iiT'glory, eter- nity, nor dominion "divided frori^ idelf The Holy Ghoft joined with the Father and the Son m ht5Ti01Tf and~11 gnity ^^ The Son and Holy "GhotT^llIors with the Father an htrrh rone "*"^^^ — y — ■ — F..ther, Son, and^tttJtj^ Ghcit, 'cocternal and of omnipotent niajefty - -«.«—. 3 -^ul t^*^ 212 141 141, 289 166 286 289' 284 HE J. IS D E X to the Articles, X. The Father, God. The Godhead of the Father and his At- tributes ^' ■ " ' ■ ■ ' " &c. 457 XI. The Son God, such as, and ot one SUBSTANCE WITH THE FaTHER. God, (fo denominated withota epithets) The only God — -— ^-. ■ ■ God over all — — . ■ «__ God fupreme The Almighty God God and Lord -— — The true God God on high — -'■■ - — God moft high ■ The God of all men — The God of every creature The God of the internal faculties I am • ^ — ' The God wrho fpoice with Mofes and the patriarchs — The adorable God « • The merciful God — • - Forgiving fins and fupporting by his grace -«— — The Creatour of angeh The Creatour of Man The Creatour of the world in almojl every page. rX Mm m in ahnojl eveiy page. 13'' 138, 1765 236,294 26,30,32,108, 237> 3H 261 84,113,213, 255,287,288 93, ic6, 108, no 1375 i39» 294 208 213 162 293 308 213, 217, 251 80, 86, 112, 165 88,90,93 1565 165, 368 3I' 54 380 210 88, 104, iir, 121,286,354: i he •vtt 4S4 BiJ.DlrBiX Idah^ ArridcS, :&c; 33(5 brtr. ono \0 The Maker and Lord of the world The Lord of the whole earth" and Crea tour of the Sunjiw 9otwicir]i' ■ -rr...* Swaying the jkiniv^4€ The Lard of hofts and king oFglorv > ; Th<3 Lord lof Lonajefty — r-^. >::> wf 7' he one Lord , _ ^rhe In ft ruclor of meft and anjjels — ^rrr Ofpunfpeakabie glory 107, 287 i'3 Heavenly Kingi , fiorfr^MoH '*fii J^minoffjsJTSflj ri^iw snO Immortal ■ | npi^iiib nm - 44^-1 Sg^'^07;^ flodO vIoH 'ifij bn£ 2-.V .irrj-j ^.^ifiicT 3d? Imgienfe- V Invifihle Incorpofeal ' U-^ 3ri:^rhT^ 5u Impalpable ^^pr^— - -yWfhvibn Incompreh^nlible lo ijtbif^ of[j 4*iiiM Infinite ^ Prcfent at once to^a^l infinity Previous to his irtQartiation, able to have come in fple^<)ur -infl:ead of the-hu mi- lit^;, pf a. hun^an body - ' -^^^J^iF^-^ftept to the creation ,98£ ,N^-(x c£e^ { VVit§^uV|(ym^,;efnent -- KterSarEShg^^^44-. Ml t^ll <9^ J -. . - 1 Eternal Eternalrf dcfd'n? fubftance Coctcfnal with the Father and the Holv GhoR 1 ^""^1^^'% F'fe/^F KaihcL^nd the Hoiy Gnoft , l , X%,y 1 I . • ■.MrOioV/ ^ n* m I/- 298,303^35^ 21, 22, in JO 203, 297, 298 44,300-:-^^ ::^ 21, 22, iran:^ 2-I,22,.J^2,,nr,, 298 113,2^^,297" 300 .0 i3Woq --^ bpQ 8, 15, 113 8, i5> i7> 86, 88, 104, 129 ^85, 351 82, no, 191 21,44,54, c; f 82, ^,^'289^' 294, 3^0, 303, 3045 35 Jf J 407 -^. 369 ^'3*'. 35^,^ Equail t'ti J>I^yIE to tbe Articles, &:o. 45^ Qf one and the, faine omnipotence with the Father v^ « Not anotlier Gb^ from theFathap^ to ^uo1 With the Father one and the fame GodbiR3aJ bnfii nam One with the Father and the Holy Ghoft In nature and in fubltance not difterent ^frgpp^the.Fiather and the Holy Gboft Of one (kytancei with the Father One with the Father -I In eflence and. fubftance-one with' the Fa- ther,, and from him indivifrble Indivifible tirr rnfepaj^le from-thc Father The divine word one -with the Father of the univerfe The Son Tulii}g wit^-the Fathey In the power of the Holy G hod thQ^afy-^O!*© noiJ£'Ji3 3fll 07 3r £11 e^I r« S 08 SI .^I r8 i WoRSHlPPE^^ prayer i^i ^011 "^43> 253,277,289, . ^ , PS'- 336, 337,^ 354. 355' 35^ " 49' 33^5 338> 346 166, 192, 25:^,'. 254,' 276, 290, 302,353>354> 371 M m m 2 Worfhip 46 0 I N rJ E X tO: the Articles, &c. 'Worfbip profefled, prefcribed, ancj fc- . corded-' - — r""'" «T^-:t;i"^^^^^^-^*^' ihs to ■'^[&3V'ji. tins nw iOflK-iofc, 83, 85^-?9o, i-D4, id6, 114, 162. 187, 188, 189^ 190, 191, 2^2, 343, 347, 374,4^i,'404> 46^, ..r^ XII. The Holy Ghost, God, 'siih% '^Isl AND OF dNE SUBSTANCE WITH THE ,j^. p^THEft AND THE Son. Goa — — )oD a^r- God containing all things Mighty and majeftic — Eternal ■ ,. — Reigning for ever and ever Who fpoke by the prophets 3'erfeaiife The caufe of life in thofe wha live — By nature and not acquifition holy '.■■ .. The fanftifier of v^^hateve^ fs holy — -^ The fan£tifier of angels . -r — — — ; — The fan£^ifier of their faith who believe in the Father, and in the Son, and in the Holy Ghpft Fountain of fan6tity, and author of fan6li ficatibn * '" . . ^ ,..-. : " " ' f With the Father and' the SdBi, etdrttd- ^f'lHf forn the Father and the Son, mfep^rabk In dignity not inferioiir* to the Father ' In dignity conjoined with Father ^nd-Sori In fubftance and nature one with the Fa- ther and the Son — — *— ■ ■■'■ -^' ■ , 208, 275, 359> J59 100 284 288 . 254, 276 80, 124, 128: 304-' 288 . : 254-->- 380- zSo, 289, 300, 2^36-' - 286 1423 27s 4 SfeF»iE X torthfc Arfiele^, &c. 461 >Of^i;^fiM.ince with the Father and the! 63,64,66,167, .coSon^ V — ^ 1 208, 289 ;^iW3h5th^ Fattier and the Son, one God '{Thfrnouriftier and increafer of man The bringer down and revealer of all . vf truth Worihip and adoration addrefled to the HolyGhoft XIIL X Each by HJM.SELF,.^Qot^.^^j^Q 137, 169,204, 224 254, 289, 348, 80 ricH 3hI, The Father is Godr -— ' The Son is God — — — ?11P V'M ^C ^ NOR - s I -i.1 aril rijiw ?nD aiuJ&n bnB 3nn£il.^uU»?' -r ^^.^ i .^^ . . ao2 -)dJ bf/s ijH» AV. 462 I .N 0 :E X to: the Artml^ UcA The FATHi|t^i^oT^^*4^'0^%b1e ^Ed^-J^^c^O .gnibssDoi*? Not created ^^^-t^T" r=: ' fl^ The unbegotten f^hT^^TlL^^^lEIlf Self-exiftent 79> 293» 377i» 2763 ^ pajji?n.. Not made ■ ■ , ^ ., - Not a creature, but by nature eternally generated of the Father himfelf — — Begotten of the Father, and of one fub- ftance with him, but different from cre- ated fubftance > . — Not created nor adopted," but by nature the eternal and infcparable Son, and generated of the Father himfelf — ^ Not created, being with the Father and the Holy Ghoft diftinguifhed from th^ creature - — — , - --.--;- Not made, but of one fubftance with the Father . — , '. -' - -. 7T r ■1 i-l'J The true Son of the God of all nature The only begotten Son of God — 1 Begotten of the Father of the univerfe ' Born of the very fubftance of God From no other fource than the fubftance of the Father '■ . - 294 ' 293' 376 t ftnriDnfim adT 2S^y 359 44,48,1 13 A'c r«7 254 ■■■p The Holy Ghost op,, the Father AND THE Son, NOTJMADi JWJT PRO* CEEDING. . , ^ ,3,-1.. Not created, but with the Father and the Son diftinguifhed from the creature ^HT ^3Hr 1 08, 21% t-n£ ffcuO \o no ' — « t)Dnsfldu> ->n. moi^ ^noffi|-iS5 tDfitke mtiiiS^ '&c: 465^ Having his fubfiftence of God — ^ — Proceeding, God of Godj not feparated Appearing manifeft through the Son — Poured forth by (he Son * _ From no other fource than theTather by the Soa V^ — - — — — — 303 304 355 ,„„..,. ;./r 222 ^ We are also instructed that our lord jesus CHRIST IS perfect GOD AND PERFECT MAN; GOD OF THE SUBSTANCE oV Hfs' FATHER, BEGOTTEN BE- FORE THE WORLDS; Af^D MAN OF THE SUBSTANCE OF HIS MOTHER BORN IN THE WORLD-, AND THAT ' THE GODHEAD AND MANHOOD, WITHOUT CONFU-'''- SION, IN THE UNLTY OF HIS PERSON CONSTITUTE ONE CHRIST. \-du\ OHO \g iipa, e'-^i^J^i ^^^^ *^ n3»o§t?8' Perfect pqDBE^i) o^'CsRnsrdiB'l The man Chrift fii^jof tl^e-ipure and per^ fe£l Godhead I ■ Sie alfo N^ XL, XXI, XXIII, 5vC. ^c ^Vt *^cL ^^^ ,^ ^^ '^ili I . Z,^ 1 1^84., 4'- J ion b-iJJiJSlD 50 '^< n\'^ ,b3ir>aio ioVl ■ .dD vloHariJ io lod t^b^ra JoVl • io boO ^t ^o no8 auiJ sfiT ff^ljo^^d ^Ino ariT fil aril "io rrjlJogaS . __ boO *io no3 , y. boO lo aonciic ul x^3v ^rii lo moU GoD OF THE SUBSTANCEj}0^jIf|j5riF*KJOl larfjO on OTOll THER. :££ <8oi God of the fubftan^e of the Father- Son of God, and God from the unity of fubftance ■ 'j — ■ — — -— The Son, from no jotiier foLirce-tban the fubftance of the Fathii* Generated of the Father himfelf, and of the fame identical /i^U^RCp ?357 ?D YJoH 3hT Ai^Z 3HT a>IA ,0Vlia333 29l|jd ,b9j£3T3 16 VI 20 -afS 31UJS31 '^":;fli moil Q.^iftmsnlftibi 12^ 386 21 r, 2B6 i85 The I.N D EX to the Articles, &c, 46 The WORD and G>od before all ages Before the appointment of time Did not then commence being when made man, but was the Son co-ex iftent with the Father from the beginning . The Son more antient than the world, it being himfelf, the Son -^nd the Holy Ghoft, to whopi the Father applies the plural terms we and «d, when fpeakiiiig on the fubje^l of creation 35^ 15 i8s I'he only begotten .Son reigns together with the Father from uiicommenccd to indeterminable ages ■ The only begotten Son eternal and from all eternity in fubllance God -— — XXI. Perfect Manhood. 15^173889210 3SS 294, 36Si A man, born and fufFering in in appearance only eality, not The Son of God came in the flefh God clothed*rn the fltfh The WORD made flefh - •• ■ iVian in union with Cjod ■ — — Man and the Son of Man r- The WORD becorning man, and called JcfusChrilt r— The incarnate word, a man defpifed and bowing down even to death _ The body of Jefus unittd with the v/ord -Of a twofold nature, God and the man Jefus ■ I . ■" — ' God put on Man [ God put on human flefh, and the man Chrift- is full of the pure and perfe<5t GodheadN" — — .^ — — "■ God became. incarnate, and making him- feJrof no'iepuuvipn was made m^Jli N n n 82, 286 15 21,268,357 79, 100 «5 299 110 207 334> 3^4 35^ 28S Xr2^ 466 I N D E X to the Articles, &c. Under the dominion df^eatflf^^^^^^iU. The blood of God the Son — God in the f^ifliion of a man our likenefs By nature invifible and equal with God, afTumed flefn and the fafliion of a man God born in the form of a man *- -—^ ; ^5^iJ bsmiiH/i 166 '^^'^ .' rii b^jflioj'v^ The Maker of the world in latter times made man — — - ■ ■ '^v '.-r',- God fubmitted to be born and to be ( made man ■ - — - — — \ Man and God, fon of man and fon of God -- — «- ■ . The incomprehenfible, invifible, and im pafTive WORD took upon him the com prehenfible, vifible, and infirm nature of man -^ — — - -^ — The immortal God affumed a mortal bo- J j'pt' 3f{j boO 89, 106, Yi I,. ^\U flk>. 'OO oo7 O xO III dy and an human foul . — Mortal at once and immortal God afTumed the perfect nature of the hu- man body, together with the. infirmi- ties incident to it -. .Ti-'THh'J,^^ Thou haft fufPered, and thyfeirexperien- ced the weaknefs of the fiefh ! — 1605 29S oiXriHgfm 9 \\ fliiflD sH^ MXl^^'b^t-^Ej sluBSTAKCE OF HIS MO- J>i,£9I<.;£dl ^HER.. . ,o^£ rS:^£ *T^^ f Made^manof th^ Virgin Mary - — -* Fafhioned into flefh in the womb of a vir- and born man — — — . '" ■ i.i n • ' dmow 3 it ni bsmio^ Of Mary, .{wh]QQt to fufferings Born man of a Virgin Incarnate of a virgin Conceived in the womb oi a 'mother ^' • -^ As concerning.the fte(h of the race oFT)a-' vid o. i ■■■»—-' ***- «ii_iji_- i6f ao< 44. rn2*^i ' r' Born cf a woman V 22 353 Aflumsd IN D EX i© the Articles, &c. 467 AiTumed the human fubftance^ from the virgin's womb ^...^i i,,(| By the fiefn the Ton of man .. rnrrn K-r^'— Clothed in the fleih of Mary, t^ f^MPR-Pj came forth into the world — *. . .;. n , , Affumed^ body of the virgin by the Holy Ghoft^ ^ ' , ■ , , . God the Son of God, takino; fleih of a vir- gin, was born man the fon of .man -tt Made flefh, being born of 4 Virgin Mary Took manhood of Mary .■;,... » -^ — ^ Took flefh of a virgin, and thus, the Holy Gholl co-operating, became a man mixt with God — , Took a body of a virgin, in which the entire fulnefs of the Godhead dwells, and therefore both Go^ frjd^i)]^^, . r^, ^ ^ : luol nsff Ufi fiJb ba£ vb isJlommi bofi aono 3e isnol/ XXIILo siuien Bolioq a h bsmuD^ box:.' God and man_ qkE- Christ^- not jb\3 CONFUSION OF SUBST^Il^Sj fIrt7>T,iJ'N UNITY OF PERSD-N* r' ..A ^ d ^ ^O ilm fhe Chrilt the mighty God^- . formed in the womb - — '{ OVIAT?H- God and man In himfelf unitcd^God, animanborn of a virgin ;•• ,._.j-- ^'.-^'.^, j ■■ The fan of man and the fon^of God. ■ -^ This crucified perfon explicitly declared to be both m,an and the adorable God Not a man bnly.y .but:, alio God one with Jilf ^Ff h|r/ :-^^^ 268,299.7115 . i boO 286 .J71 3fiT 211 354 283 342 iH ■,ybod n£m insbioni z^h 90 ,88, 93, 138, 144, 156, ;6o, 162, 193,206, 267, 342, 350, 353i356y369» -371 ' ■• •■' 28 j 267 93 3<5 Ficfhiv 468 I N D E X to the Articles, Sa::t. Flefhiy and fpirltual, created and not cre-ifcn oMuob s iC atcd, of Mary and of God, fubjeet to r?ff ni b^imu fufFerings.and then impaflivey God in ^ ;,,u'\ol man ., -^^jghi boib :f)nri^^ Incorporeal in a body, exempt from f^if- k t» io nol ^riJ ferings in a body obnoxious to them, j, ri^ovr ^di immortal, in a mortal body, life in I » 44v.i^^jfift§rJl corruption ^ -^ ) 29^0 fftaft aHT God and ma|T unitetl in his perfon — ^•■^.,.^ I2i|i3ft ^fb n\ Man in the'flelh, m. fpirit one with the:b;H ni io^wonog. l^athcr^ — -- .-, ^- , — riv^^TuiEH sniv The Spirit of Chriflantec dent to time,|— enofl the flefh not ^^^ r- — r- I i8.^HnBm pdl Of two fub^lances, one from above, ano- | '^i?, ,mod thcrafl'umed of the virgin's womb — j 26q, ■nj^cn Of two fu^bftances, putr of Mary, feeii, the. ' :,;iiritjlu^ other Godhead, revealed, God of the fubftance of the Father, eter- nal, man of t^e fubftance of his mother By the fpirit the fon of God, by the flefh; the Son of man, the Chriff, both God and man — ■^~ — ^ — ^„ The Chrift a man full oi the pv^e aaid per- fect Godhead; . , -p-J,^-^— J ■ , ... United his fubfiance to the work of his own hands -...; ,>-. . ..^^ ,, Not mere man, but God the wopd and mzj} . As flefh comprehenfible, incomprehenfi- b.le as God . _ «_- Both God ^nd man, the manhood in which the fulnefs of the Godhead had dwelt bodily, being taken immutably into and united with the Godhead --— . , . ■ In the Chrift the two natures of fpirit and flefh preferve their diftind fun^iions Mortal as conccrnin^r the flefh ... . ,if ^^c: .d2^j Obedient to the Father as concerns Qg^fh^ -ad booHnfim eid noqu boi|jDtn6o ^(tirn^i^ -boO tid oln\ noiiqmuTtB ri^6g5odnsm ilH ^ ' i-^riboO p.ifi 28^%fe "io noiJ ^iiini;?3no3 ^A ;• cmoworiT 35iiu eid yd tcfldul 3ffl nsm adf 2531 irow 3riT (mt nofjufloq fHEm lo .tnoofju boO o yiifiivib oriT :^§^n 3dl \(d id nnm od'l 2 07^1 OF 3d} ,38(^aBm 3HT ^niiaRu") bnc 8ji ^0 aluED f a double mtm^^^mt^m^4m^ liM^'^^^^ ^"^ \\{^o[^ united in his pe^oft^L<&fekiil>t!ft feiyh:''^^^ "^^ t^^^^ Chrift died in^fmuch t^she 'Vas^Tnan and the Ton of nian, not ^s he wa;^ Spirit and' the WORD, for not his divine but his , human nature was liable to forrow -^^ The fleih not God, but he who was born in the flefh — — * ^^-a^^-i^* (^lIl^ Sorrowful in hishuttiari but hbt'iH'J^ii^di-^ vine nature, which is^xempt from paf- fions — — ^ — The manhood affumed by the word was born, and died, whilft the Godhead re- mained exempt from all infirmity and fufterings • ' -— — - ■■ ■' . Jiis manhood difcriminatedby imbecility, his Godhead by miracles and the adora- tion of angels As concerning the flefli fufFers, as the WORD, which is Chrift as concerning the fpirit, incorrupt — — — — The WORD fpeaking in a body, unchanged by his union with flefli, iHll prefervej; the fubftance of God, an'd remains ex- empt from 'the fuiFerings inflicSted"^ the man ■ ■] bnP a a/lYf id; bqLLliil. The WORD wli'ich viras God, rei:retving n pollution nor derogation from having taken flefh, is ftill God in^ the fa(hion of man, and though clothed in flefh, God uncontaminated — — The divinity of the word not impaired by the aftumption-of our^paflive liatnrc The man jjecaiife of fufterings taken into the WORD, man and the word ■ — ~ The manhood, on- account oFhis death and fufterings, taken into and united with the Godhead in his peffori "" Kternity conferred upon his manhood be- caufe of its aftlimption into his God- — — nr.m r nl Uaioqioonl li ni 2T)^niiol ^y^If.nommi • ro'iquno^ i^^trn bfiG boD '^}(A JniqS 3fiT lo^rfhft.jriJ • aJidii) OW3 1(> hsmuHE lorft ^j,^§ !u>ov/j'tO MuT-)rf/^Q boO firn fhn niql srii y3- o no 3 Off J ^x:. nc'iriboO fi^l )tiu"i 2id botin'J ^bnsri nwo 313m lo'/ q£rn -qmoo rfl^ft 2 A v^^ ;f"T 3 2K oy ' boDdiod 357:.vIibod . 370 dO 3rft nf onoD 2£ leJioIA ■260 .286, 298 Exalted 470 IN D E X to the Articlp,s,.&c. Exalted and glorified becaufe of death int , . his manhood only, his Godhead, which a>:^fD!l^(rfq 'nv is incapable of death, not admitting of nsm ^b^m any acceiTion to his perfect glory — _ ic^ 3d.3£r{j As man he may have a feeling of our in-J^oonrrsm iloo'T iirmities, as God have mercy upon*theiTl t^^ijn arf^firij -rO^b^rb loh poorfnjsfn iooT ipvfc? '^dt bn£ He SUFFERE0 FOR OUR ^Ahk kixo^^-'^'M^hW^i^olii OUR SALVATtoV ■ '" THE DEAD, ASCENDED XKTO HEAVEN, WHENCE Hi^ SHALL REXyRN TO JUI^GE ,TH£ QNLCK AND DEAD. ■^s^ XXIV. ■■r?( hf^^U^ ;.U K>} Our salvation the end of iiS^itf^ CARNATION AND SUFFERINGS. The Lord God born of woman on our ac- count, and thus in himfelf uniting God and man, a mediator between both — United man and God in his perfon, that in confequence of the double relation he might become a proper mediator' to re- f^'-* •>nf^ n^m concile man to God - :_^2^iiul fliid3 Put on man, that as a mediator he might ^-^ ^^^^ f^or^' condu£l man toGod .- — "^^334. ^^^^'^ The WORD talcing manhood fubftitutedfori^^^* niod boD Adam, in whom we fell, as a perfect Father from whom we fhall again inhe- rit what had been forfeited before -— The Lord defeended to carry the burden of our infirmities, he who is by nature invifible aflumed for our fake a vjfible vif ysm KOrj Off 3 vol The merciful Lord made man for our fake, and to the renewal of eternal life The tenderly merciful God defirous of man's falvation made himfelf of no re- putation, but for our fake aflumed the debafement of the human form -— -,- 21, 297 'frfbDi.i,. 22, .1WG di atw bnf. 'i)oi ' . i'Cw ?U 1 N D1£ X to the Articles, &c. 471 jiy One pbyfician both earthly and fpiritua^, made man and a partaker of our paflions, that he might eiFedt our cure Took manhood, and came in the flefh, that he might abolifh death and fm — Took manhood for the deftru6lion of fm and the falvation of his own work — The WORD. united to a human body, to ■■, emancipate man and conquer death ,.. ^ fpr us madefubje6l to fufFerings, and un- ''dergoing all things that we might be faved 22,79 155 3^4 ru,ru The Lord Jefus, whofe blood was given for us, fuffered for our fouls that we may live in him, for the falvation of all, fuch as fhall be faved, the righteous for the ungcdly ;■ For our fake God, affuming a paffive na- ture, made man, and humbling himfelt even to death — — — ^ For the redemption of mankind, and the love he bore to his cr.eature, born a man and fuffered death upon a crofs Chrill: fuffcring in our ftead is our facri- fice, and took away the bondage to death • — ^ — 121 21,357 », 15,52,56 God born In the faihion of a man, m our likenefs fuffering for our fms and bear- ing our infirmities, offered his imma- culate body: a ikcrifi<:e to Goii^hol-n'* 'd i£j oj babn^i"! 298^370 hni: !fc lum L 94, IC4 '; ; ^ncra no iu' I l3/^6l9fr > / ill fm^b/i ,29131 Arose, ascended^ A>rD skALt K^^ TURN TO 1J4JI>GE AND TO REWARD. Arofe for<)urfa3ce^--. -^'I '<»mb1^ io (ft iv.^* Raifed his own' body from the grai'^ii. *^ Arofe and was taken into heaven "^'•'"n '"'■ Afcended into heaven, and flrall again ap- , pear on earth .• .noil i^Hj^'i bBjSjndw in ' bbioJ ^^H'J imfini lu- - T\£ aidihvfir mioi I .rn3i3m3fl'l 112, 34:^2^3^^ 286 ' '^^^^ ^,noiisJiJq 86^ X^cended into heaven, with glory — — to return 'Cl.-ffnf IS2 He 472 I N D E X to the Articlesi &C. He ftiall come ^gain, and they who have pierced him fliall bewail 88 Arofe, was aiTumed into heaven in the flefli, fiiall again return in glory Arifmgfrom the dead, and being received up ij?ito glory ,^ will come again the Sa- viour and Judge of all who fhall be faved and judged Raifed, taken into heaven, fitteth at the right hand of the Father, whence he Ihall come again to judge the quick and the dead ■ — — ; We muil all ftand before the judgment- feat of Chrift, and each render an account for himfelf Chrift the mighty God coming in the clouds, the Judge of all men Let us by obedience conciliate Chrift our God and our Judge Heaven is due from Chrift to thofe who fuiFer for him, and av/arded by him to thofe v/ho love him He will deal out the reward of glory in proportion to the degree of our attach- ment to him —^ — . He will raife up all flefh, and every tongue fhall confefs to him; he will judge righteoufly, the wicked he v/ill fend in- to eternal'lire, but the righteous he will of his grace inveft with life incorrupti- ble and with eternal glory __ 124 104 211 52 no, 188 341 53> 124 347 124 ^ Bs B B ^.V" .''Li»^^^_ ^IP*"!'"*^^^^ - >^>j|H|^H^| Wf