/. Division ^ Section 9f X • c BOOKS written by the fame Author, and Sold by John Nourse Bookfeller at the Lamb without Temple-Bar. A Rational Illustration of the Book ^Common Prayer, ^c Wherein Liturgies in general are proved lawful and necefTary, and an Hiftorical Account is given of our own : The feveral Tables^ Rules, and Kalendar, are con- fidered, and the feeming Differences reconciled : All the Ru- bricks^ Prayers^ Rites and Ceremonies are explained, and com- pared with the Liturgies of the Primitive Church : The exad A^ethod and Harmony of every Office is fhewed j and all the material Alterations are obferved, which have at any time been made fmce the firft Common Prayer Book of King Ed- ward the Sixth^ with the particular Reafons that occafioned them. The whole being the Subftance of every thing Litur- gical in Bp. Sparrow^ Mr. Lejirange^ Dr. Comber, Dr. Ni- chols, and all former Ritualijis^ Co??imentators^ or others, upon the fame Subjed, colleded and reduced into one comiTiued and regular Method, and inrerfperfed all along with new Ob- fervations. Price in Fclio izs. in Oifavo 6 s. ' An Historical Vindication of the 55th Canon: Shewing that the Form of Bidding-Prayer, before Sermon^ has been prefcribed and enjoined ever-fince the Reformation^ and confiantly pradtifed by thegreateft Divines of our Church j and that it has been lately enforced both by his p/efent Ma- jesty, and our Right Reverend Diocefan, the Lord Bifhop of London, 8vo. 1718, Price i j. Christian Exceptions to the Plain Acccunt of the Nature and E7id of the Sacrament of the Lord's Supper. With a Method propofed for coming at the true and Apofto- lick Senfc of that Holy- Sacrament.. 8vo Price i s. The Salifications and Bleffings of a good Magistrate : A Sermon preached before the Right Honourable the Lord Mayor, the Worftiipful the Aldermen^ and the Citizens dk London, in the Parifh Church of St. Laurence-Jewry^ on Thurfday the 29^/; oi September^ ^1%1- Before the Eledion of a Lord Mayor for the Year enfuing. 410. Price ^d. Private Devotions at the HoLY CoMMUNiON j adapted to the Publick Office in the Liturgy. A fingle Sheet, adapted to Common Prayer Books of all ordinary Sizes. THE NiCENE and Athanasian CREEDS, So far as they are expreffive of a '.m A, - %M^. Land Co-eternal TRINITY in UNITY, And of PERFECT GODHEAD and MANHOOD I N ONE ONLY CHRIST, Explained and Confirm*d by the Ho L v Sc R r P T u r Es ; in a manner adapted to common Apprehenfions. In EIGHp' SERMONS preached in part at the Lady foyer's Ledure in the Cathedral of St. Paul, London, in the Years 1733 and 1734. And fince compleated -, with large Additions, Note^, and References, for the Ufe of the Rehgious and Studious YOUTH, in our two Universities. By CHARLES ivHEArLT, M.-A. Vicar of Furneux Pelham, in Hartford/hire. LONDON Printed for John Noursb at the Lamh without Tempk-Bar. M.DCCXXXVIir. TO THE Moft Reverend Father in GO D, JOHN, Py Divine Providence, Lord Archbishop of CANTERBURY, Primate of ALL ENGLAND AND METROPOLITAN, May it pleafe Your Grace, APrefbyter of the Church of England huvcAAy 'mtrt2its Your Grace's Acceptance and Patronage of a Work he here- A 3 with ii l^he Dedication. with preiumes to offer you, em- boldened fo to do, not by any Conceit of himfelf, but by the Senfe he has of the high Dig* nity and Importance of the Subject he hath attempted to treat of in it. For my Aim, My Lord, is to explain and to reconcile to the Serious and the Well-dilpof- ed Laity of our Church, the firft and leading Articles of our Faith : Points of very great Concern to the Thoughtful and the Good. And among fuch, I am fenfible, no greater Weight or Sanation can be given to what I oifer, than my having Your Grace's Licence and Per- miifion to lay it before them. For 7^^ Dediqation. iu WoRj' what Veneration all Orders and Ranks of Men a- mongft us pay to Your Grace's well-known Erudition and pe- netrating Judgment j and how dear to them you are for your moft exemplary Condu£lin every Stage of Life you have happi-. ly pafled through in your Way to the Higheftj was very ob- fervable in the General Accla- mations upon Your late Ad- vancement from the See of Ox- ford to the Primacy of all England; When his Sacred Majesty feemed to have filled the Heart of every found Mem- ber of the Eftabliflied Church with a vifible Joy, engaging the AfFe6i:ions and the Prayers of them all for the choiceft of Blef. A 4 iings iv 7y&^ Dedication. fings to deicend on the Head of its Nursing Father, who had placed (b able and fo truly Reve- rend a Metropolitan over us. WHENPerfons of themoftex- alted Merit are fuitably promot- ed to the moft exalted Stations; when eminent Piety and Probi- ty, joined with the moft confum- mate Learning, are feen to be the Recommendations to the higheft Honours; every good Man Wefles God for it ; and re- joices in it, as the happieft Omen of Prolperity to the Church. And what Encou- ragerhent may it not further give, to thofe who are to rule, as well as to inftruft, the llic- eeeding Generation, (the pro- • . mifing ^he Dedication. mifing Students in our two Universities) to obferve that by running through the Circle of Sciences, and by treading the Paths of ancient Literature, and then improving the Ufe of the Whole to the Support and Defence of found Faith, and good Manners ; they may not only be afllired of having their Names written in the Book of Life^ (which is the firft Thing defirable j) but may alfo have reafonable fecondary Hopes of being diftinguilhed here, by Calls in due Sealbn to fuch propor- tionate Stations, as they fliall be qualified to adorn? That the fame Divine Pro- vidence which has raifed Your Grace vi 7he Dedication^ Grace to the Prefidency over this Apoftolical Church, may long preferve You its Ornament and Support; that Infidelity and Herefy, which by Your Advancement has receiv'd a frefti Wound, may, by Your Grace's moft wife and vigilant Admini- ftration, be at lengtii fubdued and totally rooted out j and that found Doctrine and pure Reli^ gion may revive and flourilh wherever Your Authority or In- fluence Ihall extend ; that thofe who agree with us in the fame Holy Faith may amicably unite with us (for their own Souls Good) in the fame vifible Com- munion ; and that the juft Ex- ercile of our Church Govern- ment and Difciplioe may be reftored 7y&^ Dedication. ^ vii reftored according to Your Grace's own moft excellent Mo- del 5 In one Word, that Your Grace may, under God, be a happy Inftrument of rendring the Church of England (what by her Conftitution Ihe is quali- fied to be) the PerfeSiion of Glory ^ and the yoy of the whole Earth, is the earneft Wifli, and {hall be the fervent Prayer, of, Ji^ Lordy Your Grace's Moft humble y f^-^fg. Moft Dutiful, and Devoted Servant^ Charles Wheatly, .■o,\\5;i^ 'S'^^V-; -.^-4;^U-f ^^-i^ V -Vv^-, ^5^ gnodrioqc oc THE P R E F A C E. IHAVEfaidfo much both of the Nature and Dejlgn of this Work in the General Procemium, that there is hut very little need of a Preface before it. Only as I have there dgclar-- ed that my principal l^iew was the In- flruSiion of the Unlearned, andfuch as will be contented with a general Know- ledge and Apprehenfion of their Faith ^ provided they can befatisfied that it is built and eftablifhed upon afure Foun- dation 5 it may not be amifs to inform the Reader that I have executed that Defgn infuch a manner^ as that thofe who are defrous to look deeper into thefe fundamental Articles of our Religion^ and to be acquainted with the various Oppofitions and Herefies that at times have arifen in the Church concerning 3 them^ The PREFACE. them^ 7nay here find fome little Help at Jetting out^ and alfo be direSied where to take in f rep Light in the Purjuit of their Enquiries y when this Jloall fail them. For I had an Eye to the religious and flu-- dious Touth in our two Universities : and more particularly to young Begin- ners in the Study of. Divinity. For mhofe Sake I have not only purfuedfo?ne points in the Difcourfes themfelves fur- ther than otherwife I need to have done I hut I have alfo fubjoined an Appendix to thS third Difcourfe^ and prefixed a Prooemium to the Sixths arid another to the Seventh^ together with large Notes^ and References through the whoky ift""^ which I have bee^t ftdler upon fome things thaii commo7i Reader t would either have expe&ed or defired 77ie to he. .So that I have endeavoured to render the whole 7tot only a Syftem of the Doftrine of the Trinity a?id the Incar- nation, fo far. as it is taught in our three Creeds^ for the Edification and Ufe of private Chriftians; but alfo an Infdtute or Introdudion to the Study 2 of QThe PREFACE. xi of the Contf overfy, fer the Ufe of the Studious and the more Inquifitive. 7h this End^ I have endeavoured to dtgefl the ui>hole DoEirine and Contro- verfy both^ into diftinB and regular Branches ; as the Reader may fee in the T^ahle of Content's at the Beginning of the Booky a?td by runni7tg his Rye over page 17, 185 and 85, 86. in the Book itfelf And in treating of thefe H^ads I have every ^her'e been careful to give the Reader a <:lear Notion of every Ar- ticle^ before I have e^ttered upon the Proof of it ; that he may not complain I produce the Evidencey before he has a diflinB Idea of the ^lueflion. And generally f peaking^ I have ?tot only ap- prifed him of what the Church holds concerfting thefe A7'ticles^ but have told him alfo what it is that the Adverfaries of our Faith objeSi againfi it\ and thafe ObjeQio?ts I have placed in the fairejl and flrongefl Light I was able \ I have not^ to my K?70wledge^ defrauded them of a7ty of their juft IV eight \ nor thrown any thing into our own Sccdc^ but what I judge to be true Sterling, There xii The P R E F A G E. T^ere is one Thing which I have re^ ligioujly obferved\ and that is not to cite the Words of any JVriter in favour of a DoEirine^ which the Author himfelf did not hold^ or in any other Senfe than what he intended, A PraSiice very low and fha?neful : And therefore^ one would be furprized^ that the learned Dr^ Clarke JJjouldfo meanly Jloop to it^ who is certainly^ fo far y much to be blamed^ and to be given up^, one would thinky even by his Admirers. For he confejfes that he frequently cites Authors as f peak- i?tg the very Things it was their Deftgn to oppofe. " As to the Writers (faith ^^ he) after that Time \j. e. after the " Cou7tcil of Nice,"] the Reader fnufi " not wondcry if 7na?jy Pajfages not " confiftent with (?my^ perhaps con- " trary to) thofe which are here cited^ *' f}:) all by any one be all edged out of the fajne Authors. For I do not cite Places out of thefe latter Author Syfo much to fhow what was the Opinion " of the Writers themf elves j as tofljow *^ how fiatur ally Truth fQ7netimes pre- vails cc cc are not meerly- Jpecidative or notional Things, which it is in-- different whether the Laity or private Chrif- tiam look into or not ; but that they are Doc- trines, as of high Importance, fo of general Concern, and confequently, fuch as all who have heard of them, are bound, in proportion to their Abilities, to examine. TJjt Doarine « Por if Religious PraBice [to which all t',&crin-M:^n. whatever are confeffedly obliged] de-^ Fraatr " p^J^ds upon a previous Knowledge of God, (as " undoubtedly; it does ;) then certainly for the - like Reafon, the PerfeBion of that PraBice^: - depends upon the PerfeBion o( (uch Know- " ledge; A general and confufe Knowledge '^ of: God may produce as general and confufe ^- Rules of Demeanour towards him ; while a *' more particular and explicit Appreheniion *' of the Deity., will of courfe produce a more "' particular and explicit Service. It is true ** where God has not afforded fuch diftind: " K^owledge^ a lefs per fedt Service will be *' accepted by him : But wherever miicb is ^' givet;l, much imll be required^ and from pe-- ___^l^culiar-Q.rcumfl:ances will arife pecU^r Obli'^ ^ gat ions. />r/?^7A ♦ ^ If-* Qo^hz-pather^ Son^ iand Holy Ghojt^ 'chnfl.an^' ^- the Duties owing to God^ will be Duties Putics. ^^'bwip"g< under that 2r///^ Diftindtion, which .' .' ^' muft influential on Prad:ice. vii ** muft be paid accordingly : And whoever Proccm. " leaves out any of the Three out of his Idea '^ of God, comes fo far fhort of honouring " God perfeBly^ and of ferving him in pro- '' portion to the Manifeflations made of him. '* Suppoiing Gur Dodtrine true (as we are now " to luppofe) there will be Duties proper to " be paid to the Father as Father^ and to the " Son as Soriy and to the Holy Ghoft, as the " eternal Spirit of both : Duties correfpondent " to their diflind: OfHces and Perfonalities, *' befides the Duties common to all Three con- " fidered as God. In ihortj the Specification *' of our Worfliip, ^.niihQ right: DireBion of ''it, are nearly concerned in this Dod:rine. " And therefore if PForJJnp be ^praBical Mat- " ter, this Docflrine alfo \^ praBical^ and not a " Point ofmeer Speculation (r). And as Chriftian Worfliip is thus nearly con- Andfecondiy cerned in the Queftion of the Trinity; fo alfo ,7.1 if/.^ are the highefi Motives to a Chrifiian Life ^ that ^^^^V"^* " " is, to the Love of God, and to an univerfal and L\k, cheerful Obedience . to his Commands, very much affected by it. For the moft engaging and moft endearing Motive to this, is the Con- fideration of the ftupendous Love of the Father^ and Condefcenfion of the Son^ which one and the other exhibited and fcewed in the Work of our Redemption. And yet this Motive is much flackened or raifed, according to the Notion we form to ourfelves of the Dignity and Nature of the Perfon of our Redeemer. (f) Dr, Waterland'/ Importance j p. 36, 37. a 4 For JO, II. viii ^he Arian DoSlrine of Redemption ProcEm. For fuppofmg the Son of God to be a Crea-- ^"""^^"""^ ture, though the firft and hip;heft of all Crea- Wbicb upon » . Ti . i-» r ° • r • the Arian turcs in Being, or a rerlon any way inferior ^Tm'cb to God, though unfpeakably Juperior to Men and jiackned, Atigels (d) ', then muft the Love of God in fend- GodC'^Love ^^§ ^^"^ down to redeem us, be confidered not itigivwghis only as exhibited to the Perfons redeemed, but to the Son alfo who undertook their Redemp- tion. Becaufe, he alfo was a Gainer by it: We know what has been the Reward of his doing it. For his Humility and Obedience Phil, ii, 9, God hath highly exalted him^ and given him a Name which is above every Name^ that at the Name of Jefusevery Knee Jhould bow ^ ofT'hings in Heaven^ and Things in Earthy and Things under the Earthy and that every Tongue Jhould confefs that Jefiis Chriji is Lordy to the Glory of God the Father. And if this Exaltation be underftood not only of Chrift's Human Nature, but of the higheft Nature that dwelt in him, (as upon the Arian Hypothefis it is, and mufb be j) then it follows that the Son of God {as So?2) that is, the higheft Nature that undertook our Redemption, was for the fake of that Re- demption, and after it was accompliftied, and not before, advanced to divine Honours, which, till then, he had never poffelTed, and to which, without dying for us, he had not now been exalted. If fo ; then the Love of the Father was {hewn not to us only for whom the Son fuffered, but to the Son himfelf alfo, who had fuch Glories conferred on him as a Reward of (d) Dr. Q]zxk^'s Scripture Doarine of tbeTxmiYy p, 293. his compared with the Catholick. ix his SufFerings : " Great indeed, but not appa- Prooem. ** rently greater than many of his Difciples '"—v-^ " have fufFered after him, nor worthy to ^^Rom.vui. *' compared with the Glory which fiall be re- *^' " vealed in every good Chriftian ; much lefs " with that immenfe, that unconceivable Glory " to which he himfelf is raifed {e). So that according to this Hypothefis the Con-- semdiy,Tu defcerifion of the Son alfo in becoming our Re- Aon o/the deemer is prodigioufly leffened : becaufe the ^^J"„^^,, greateft Advantage of it accrued to himfelf. Upon the ^rian Scheme (which fuppofes the Son to be a Creature, or at beft a Being infe^ rior, and if fo, infinitely inferior to the Fa- ther himfelf) we might reafonably afk, '^ Where " was his Condefcenlion in fubmitting to a " Work fo glorious as to entitle him the Sa- " viour of Mankind, and fuch as has advanced " him to be Lord and Judge of the whole ** World ', to be reverenced and adored by Men *' and Angels; God himfelf alfo glorifying '* him, and founding forth his Praifes through " the utmoft Limits of the Univerfe (f). Neither, thirdly, does that Dodlrine leave rbirdiy.yig us any comfortable AfTurance of the Sufficiency and"M«Tti of the Satisfaction which Chrift made to his'-^^'i'^- Father for our Sins. For how can we h^ Nothing u^t affured that a Perfon any ways inferior to'^^;.^*^"* God (though the beft and moft excellent of all other Perfons) could by any Services or Sufter- {e) Dr. Waterland*j Importance^ p. ^'^. 'Vide etiam^\x\\'<. Judicium f. 5./. 313. ' (f) Dr. Waterland, ibid, />.49. ings 3cf The Arian Do5lrine' of Redemption Prooem. ings attain to fuch a Degree of Mm/, asfhould '^-'^~*^ be fufficient to atojie for a World of Sinners ? For whatever Perfon is lefs than God, we con- ceive to be fo far from being able to pay an /Vj/?;^//^ SatisfacStion (which, fuppofing our Sins are infinite, was wanting;) that we know not how he could make any Satisfacflion for another at all. For as to the Excellency of fuch a Per- fon, that can add nothing to the Value of the Sacrifice or Satisfaftion he ofiers, fince he re- ceived that very Excellency as well as his Ex- iftence from the meer Favour of God; and therefore he can never merit for another any thing from God in virtue of his Excellence. For by how much he excells, and is exalted above, others ; by fo much he himfelf becomes under higher Obligations to God : And there- fore whatever Services or Obedience he can re- turn beyond others, they can never merit in behalf of another, becaufe they are all but a juft Debt, but abounden Duty, which he owes to God for his extraordinary Favours .to him- felf. We have been often told, that God may, if he pleafes, accept of any Atonement: But Heb. X. 4. when Scripture tells us that it is not pofjible that the Blood of Bulb and of Goats Jhould take away Sins ; it is fo far from intimating that a?jy Sacrifice fnight be accepted ; that it would rather induce one to believe that none wouldy but what has an intrinfick and equivalent Va- hie. And fince fuch , equivalent Value cannot be fappofed in any Sacrifice, a Creature or a dependent Being can offer > it is plain that the Dodrine compared with the Catholick. xi Dodlrine which teaches that Chrift is fuch a Prooem; Being, or that impairs his Godhead, leaves us ^— ^v**-' no comfortable Aflurance or Hopes that we were redeemed by him. Accordingly, Thofe who have denied our Lord's proper Divinity, have generally been forced to deny any proper Satisfadlion alfb : Or if fometimes they make ufe of the Expreflion ; they do the lame, as when they admit of his Divinity : that is, they admit it in words, but deny, or at leaft ener- vate, the Thing [g). So that you fee upon the Avian Scheme the very Foundations of Chriftianity are weaken- ed : Since all the Arguments ufually drawn from the hove of the Father^ the Condejcenjion of the Son^ and the Price he paid to God for our Souls, (which are the three greateft Motives thatthe Gofpel lays before us to excite and ani- mate us to a Chriftian Life) are, upon this Hy- pothefis, jb greatly lefTened if not deftroyed. But now look on thefe Motives w^ith the Eye, the /ami the Notions, and the Faith of a Catholick, and jJ/^XT you will immediately perceive how flrongly cathoUck and forcibly they warm and enliven. Read the "^* Scriptures, believing Jefus to be a true Son, of the fame Nature with his Father, eternally and necelTarily begotten of him^ and you will feel what Impreffions they will have upon your Minds. For as to the Firll of thefe, the Love ofpirji, He^ God', the Son of God himfelf afTures us that Godt^Dw^it (g) See Dr. Water land's Im- I Fe! ton's Lady Moyer's tenures, pnartce p. 5 1>— — 5 5 . and Dr. 1/^.451 , 454, fi xii The Arian DoBrine of Redemption Prooem. yj loved the World (to the World he fo expreffed JiX^'JJJT^ his Ijove) that he gave his only begotten Son^ »7' (not for the fake of his own Advancement, but) that whojbever believeth in him Jloould Jiot perijhy but have everlajling Life : He fent him, that the World through him might befaved. Well there- t John iv. fore might St. John fay, — God is Love: in thii «» Sy 'c. ^^j manifefted the Love of God towards us^ be* caufe that God fent his only begotten Son into the Worlds that we might live through him. Here* in is Love ; not that we loved Gody but that God loved us, and fent his Son to be the Propitiation for our Sins. What Inftance of the Fathers's Love and Affedtion could be greater than this ? And what greater Motive can we poffibly have to place our whole Truft and Confidence in him ? He that fpared 7iot his own Son, but de* livered him up for us all, how Jhall he not with him alfo freely give us all things ? S€tondiy,rhe Thus alfo the Love of the Son, (confidered as condef«n. ^od voluutarily taking upon himfelf Human fion^o/r^^ Flefh, and dying for Man, and for Man's Sal- vation and Advantage only) is infinitely height- ned ; over what it is, when he is confidered as a C?raturey or as a Being infinitely inferior to Gody and acquiring to himfelf by his Suffer- ings and Death divine Honours and Glory, with which till then he had never been in- Eph.f.iii. vefled. Let Chrifl but dwell in your Hearts '7> »«• })y paith J be but rooted and grounded in Love^ and then you will be able to comprehend with all Saints^ what is the Breadth^ and Lengthy and Depth y and Height ^ aftd to know the Love of Chrift which pajjeth Knowledge^ that ye might be filled compared with the Catholick. xiii filled with all the Fulnefi of God {h). For confi- Prooem. dering the Son as co-equal with the Father, in ' ""^""^ the fame eternal Power and Glory ; how will his fubmitting to be made a Curfe for us^ thatdiiiuii. we might be redeemed from the Curfe of the Law^ raife our Admiration? Greater Lovel^^^^^'^i* hath no Man than this^ that a Man lay down his Life for his Friends, But God commendeth Rom. v, %. his Love towards us^ in that while we were yet Sinners, (and fo Enemies to him) Chrifl (that is, Chrift, God-Man) died for us, and for our fakes only; himfelf acquiring no additional Perfeftion or Glory ; I mean to his Godhead^ which was in the higheft Senfe, and from all Eternity, eflentially Divine j and confequently, incapable of receiving any AccefRon to his Dig- nity, or of being advanced to any higher or better State, than what he had from all Eter- nity enjoyed [a]. [a] *' Hence (faith the learned Dr. Waterland) it \s^ P^'^- "• 9# ** that as many of the Ancients as have underftood the Text ]obelnter^ *' [Phil. ii. 9, lo, II.] of a />r^/>^r Exaltation, have mttr- prcudV' " preted it of the Human only, and not the Divine Na- " ture of Chrift.— This is true of the Ante-Nicene as well as *' PoJi'Nicene Writers. And I do not know of any diredt *^ Teftimony to the contrary. So that here again the ArianSy " underftanding it of a proper Exaltation to a better State, *' and of Chrift confidered in his higheji Capacity, run " counter to the Dodrine of the Ancients before the Nicene ^ Council, in a very material Article refpedting this Contro- '' ver^. {h) Latiffime in omnes Homi- nes fe effundity iff in longutn, i.e. in omnia Secu/a/e extendit, (^ ex irifima Depreflione Hominem It* berat, ^ in loca fuprema eve- hit, Grotius. And T'he Arian DoBrine of Redemption And as this is the higheft Motive imaginable ^T^^^iyT^to raife, in all that duly contemplate it, an Ab- satisfa'aion horrejice of Sin^ which occafioned his Suffer- ^chrift. ings, and a grateful Return of Love and Obe-- dience to himfelf who thus made our Atone- ment with the Father, by paying fo valuable a Ranfom for us 3 fo further does the Behef of it yield all the comfortable Affurance that can be delired, that the Deaths which Chrifl fuf- fered upon the Crofs for our Redemption, that the one Oblaticn of hi m/c If which he there once offered y was a full., perfetl and fiifficient Sacri- fice, Oblation and SatisfaBion for the Sins of " verfy*- And therefore the Dodor infers, that if a /r^- " per Exaltation be intended, it can only be in- *^ tended of Chrift as God-Man , receiving thofej Honours ~*' and Titles in his Human or Mediatorial Capacity, " which he had always enjoy 'd in another f." Though the learned Dodtor in fome following Pages inclines to think, fharfhcfe'V/ords of the Apoftle may be interpreted even of the Diving iNature of Chriil, and yet in fuch a Senfe as will be of no Service to the Arian Scheme J. '' For thus " (faith he) I underftand the Words --^Wherefore God alfo " hath highly exalted hi?n. That k^ on the Account of " the great Work of Redemption, fo full of Love and Good- " nefs, £q aftoniiliing and fo endearing, God hath remark- " ably proclaimed his Dignity, andfet forth his Glory j com- *' manding all Men :hereupon to acknowledge him their God ^^ and Lord: their X^r*^^ always, but now more cfpecially " by a new and diflind Claimj as their Saviour, and Veli- *' verer, and only Redeemer ||. The Text does not fpieakof . *' any proper Exaltation, or neiv Accejion to any thing, but ^^ of the more illuifrious Manifejiation of him, for the fo- " lemn proclaiming him to be what he always was **. Dr, WaterlandV Lady I % Ibid. 172, Moyer' s Lecture, p. 170. I || //vV. p. 178. •{• Ibid. />. 170. J «* 7^;^. p^ 17^. 3 tie compared with the Catholick. 3rv the whole IForld. It does not (as the other Hy- Prooem. pothelis does) leave us in doubt, whether we ' ^^^^ are adtually redeemed or not 3 but it fully re- moves all the Fears of a guilty, provided it be a penitent, Mind. It quiets the Anxieties of a troubled Breaft, and is a?i Anchor of the Heb. vi. 19. Scul both Jure and fiedfajly which will never break or lofe its Hold. For our Faith and Confidence is not placed in Men, nor Angels, no nor in any created Being ; but in One, who, though for our fakes he became Maii^ yet remaineth ^uery God. For fo the Pro- phets and Apoftles allure us. He that wasc^paz-f pierced on the Crofs was Jehovah (/): lrit\f^!^; that was crucified was the Lord of Glov^ : He "^.'.'^ ^"^' that bought us was \o Ai(T7ro]v]g] the High Lordyi cor. ii. g. He that pur chafed his Church was God, and the las xx^kL' Price he paid for it was his ow7i Blood (k). So much does the Catholick Faith fatisfy and affare us of the Reality of our Redemption be- yond what the Arian Scheme can do. [b] The Defender of tlie late Mr. Piercers ^eries hot- Mr Hallet rowing the Reafonings of the learned Dr. Clarke * exprefles ''^'^''« himfelf very boldly. He faies that " to fuppofe that Chrift " is equal with God^ and very Godj and upon that Sup- *' pofition to fay it was an Ad of infinite Love and Con- " defcenfion in him to become Man and to dye for us ; is *' putting pompous Words together that have no Meaning. " For it is impofTible (faith he) for the very Gad to become [^_ Man and dye-^ and it is impious Blafphemy to fay he ~" could. (r") See Sirm, 3- /. 15 J. I * Scripture Doarine of the U) Ibid. />. H7. I Trinity y ^. 293, And XVI ^e Arian Dodirine of Sandification Prooem. And as thus the Motives to a Chriftian Life ^r*^^""^ which arife from what we believe and hope as fbe Holy A Ghoft a CO- _— — — ^ __ operator to '' couM f. But let Him confider on which this Charge of '^' ^fMn " ^^P^°^^^ Blafphemy falls! For the Texts above cited (that Hon of '^^' Q^ 2echariahX particularly) notwithftanding all Criticifms will (land as they do. He will never be able either to alter the Reading, or to wreft them to any other Meaning. The Words are dircdt, and muft be taken in their plain and ob- vious Senfe. Jehovah was pierced \ the Lord 5/ Glory was crucified] the High hoKD bought us^G on pur chafed his Church with his own Blood. Though the Not that we imagine that the Godhead could be pierced. Godhead Qj. be crucified, or dye : No : As it is our Faith that the two Tr'!yc!lht Natures in Chrift remain diftin6l || j fo confequently it muft Ptrr,;n ijobo be our Dodrine, that the divine Nature could fufFer no more (uffcrtd was after j-he Incarnation, than if it had never been clothed with ^"*^* Flefli. What therefore we teach and contend for on this Head is, that the two Natures, the Divine and the Human, were fo joined together, as to render our Lord but one Per/on^ not two but one Chriji **. The Confequence of which Dodrine is, that though it was not the Godhead that fuflFered,yet the Per/on who fufFered was God. It was the fame Perfon who exifted before and from all Eternity in the divine Nature ^ though now he fubmitted to be born, and live, and fufFer, and die in the human Nature which be- fore he had not. The Perfon was the Perfon of the eternal John I 4. Word, who, St. John tells us, ivas made Flejh^ and dwelt among us : and, who, being afterwards crucified for us, may as well be faid to have fuffered Death^ as to have raifed the Dead if. And therefore when we are reprefented as " affirming *' that the Perfon fufFering and dying was really no other *' than a meer Man, whofe Sufferings and Death we afcribe *' in meer JVords^ and not at all in Reality to the impajjible •* and incorruptible God^ who dwelt in him * :" the charge f Hallef s Vindication of Mr. Pierce's ^eries, ^.41. % See the Note [qJ] in tny third Sermon, p. 153, 154. II SeeSerm, VII. p. 365. ** Ibid. p. 357, 365. ft Ibid. * Dr. Chtke* J Scripture Doc- trine, p. 293. See al/o Hallet as before. concerning compared with the Catholick. xvii concerning the Son, are heightened or flacken- Prooem. ed accordiiig to the different Faith we hold j )n is weak and ^ tniiot fuffer^ nor "^ mother Nature, / herwifc [t may J )) is as unjuft, as the Reafon it is founded upon is weak and fallacious. For though what is impaffiblc cannot what is incorruptihle^ d\e\ yet a fcrjon wJ10ili^i__ incorruptible ni one Nature, may die as to another pajfible~2ind mortal^ conjoined with it. Otherwifc it may be denied that a Man can die, becaufe one of his Subftances. his^iSwTT'wiii lurvive. But if the learned Dodor, and thofe that rollow him,wouid not deny this ; (as I fuppofe they would not, they agreeing, if I don't miftake, with the Catholicks in averting the Soul's Immortality ;) why ihould they deny that God incarnate may die, though the Godhead cannot? p'or as the Death of a Man is not the Death of his Sou/^ but the Death of the Man who was Soul and Body- fo the Death of Chr'ift is not the Death of his Godhead^ but the Death of a Per [on who was God and Man. As a Man dies, when the Soul departs and leaves the Body ; fb God- Man died when he by his eternal Spirit^ viz. by his Divine Nature off'ered up himfelf m refped of his Human Nature, to God Heb. ix.'u* on the Crofs f. There he gave up the Ghojl^ his Body and Luke xxiii. his Soul were parted afunder j and each diipofed of in pro- 4^- per Receptacles, his Soul with departed ^"^ix'vis in Paradife Ver. 41, his Body took down^ wrapped in Linen ^ and laid in a Se- Ver. 53. pulchreX- J This is our Dodrine and this our Faith : The Socinians and we therefore are very unfuitably coupled together ||- from whom we differ as widely in Senfe, as we do in Words. And even the learned Dodlor himfelf that joins us, and who thinks ^ f " Chriflat his PaJ/Jon njuas, in mojl realTrutJjj Priell, Altar, and Oblation : Which theApoj- tle alludes unto, Heb. ix. 4 . How much more fhall the Blood of Chrift, who, thro' the eternal Spirit offered him'blf to God ; ^c. In ivhich Words, Cliriil is the Prieft, his Blood is the Sacrifice, a7id his eternal Spi- rit the Altar, that both raifed up on high, and jan^tfied this ** precious Oblation, abo've all ** ^^vhat either the Blood of all " Men, or the Suferings of all " Angels could ha ve been laarth. Dr. Brevint's Depth and Myf- tery of the Roman Mafs. 1 673 , See alfo Serm. 3, p. 168, 169. ^ote [x]. X See Dr. Waterland's Im- portance, p. 56, 62. II See Dr. Clarke and Hal- let as before. b fo t xviii The Arian BoBrine ^Sancaificatlon Prooem. fo we are to remember that there is a "Third "^■^""^^"'^ Per/on on whom the Holy Scriptures tell us our Salvation depends, I mean the Perfon of the Holy Ghoji, For all the extraordinary mi- raculous Powers, which were exerted by the Apoftles and firft Chriftians for the Edification of the Church ; and all the ordinary and affift- ing Grace which we believe to be communi- cated to good People in all Ages to excite and to maintain in them a fpiritual Life; are in Gal. V. 2z. Scripture called the Fruit of the Spirit : that Ephef. V. s. is, of the Holy GhoJi ; to whom the Commu- nication of Divine Grace is attributed, and reprefented as his peculiar Office in the great Work of Man's Salvation. Confequently^ a right Faith concerning him alfo will be need- ful to dired: and excite us to fuch Returns of Love and Obedience, either to the Spirit him- felf, or to the Father who gives him, or to the Son through whofe Interceffion we receive; him, or rather to all of them, as are propor- thinks he himfelf ^' fpeaks fo honourably of Chrift over what *' we do, when he teaches that he was originally a Perfon ** unfpeahhly fuperior to Men and Angels || ; comes as much below the Cadiolicks in his Notion of the Dignity of the Perfon TufFering, as one who fuppofes him to be a contin- gent Being begotten by the arbitrary Will of the Father *, thinks meaner of him than they do, who believe him to have been eternally b^otten of the Father^ not by any pre- vious preceding Choice or Act of his Will, but by an abfo- lute NeceflTity of Nature, whereby we conceive the Firft Perfon in the Trinity, who is the Fountain of Deity, to have been Father as necejfarily as he is GodX. It Scripture DoS2ri?:e of the 'trinity, p. 293. 274, 284. t See Serm, V. /. 246, 247, ihi'd. Part, II. §. 17. /». I 248. tionate compared with the C2.t\\oX\c^, xix donate to the Bleflings we receive from him. Prooem. And our Efteeni of thcfe Bleffings will very ' "^""^ naturally be the greater or the lefs, according to the Notions we conceive of the Nature of that Spirit, who is the immediate Author of them. For if we conceive the Holy Ghoft to be a DivineCrace Creature only, a meer miniftring Spirit, dif- "/^';;''„"' fering from. Angels only in Degree, and not ^'*"«'- poffeifed of any Powers or Attributes effential to himfelf that are properly Divine ^ as the Macedoniam of old (/), and I believe many of the Ariam at this Day imagine him to be ; how can we believe him to be as it were an univerfal Soul to the whole Church 3 to be the Spring and Fountain of Divine Grace in every Chriftian throughout the World ? and to have fuch Power over all, as to know our Thoughts, to fet Bounds to our PafTions, to infpire us with new AfFedions and Defires, and to work what Changes he will in our Minds ? How can he become a Principle of Immortality in Mortals doomed to Death for their Sins? How can he be able to quicken and enliven our Souls here, and to raife our Bodies from the Duft here- after {m) ? It is true all thefe great and mighty Things we think the Scriptures encourage us to hope for, and to promife ourfelves from him : But if we depend upon a Creature for them, we {hall be apt to fear we rnifiake the Scrip- tures, and (hall be tempted to doubt, or rather to difbelieve that there is any fuch Thing in (/) Zee Zerm. III. />. 158. {m) See Dr. William Sher- lock w Dr. Waterland's Import tanct, p, 62, 63. b 2 Truth XX ^he Avi^n DoBrine of Sanftlfication Procem. Truth and Reality as Divine Grace ^ or fecret "^""^ Workijigs of the Spirit within us. In proof of what I fay, look, if you pleafe, for the Dodlrine of Grace, in the Works of any of the feem- iwi^y ferious Writers amongft thofe who give up, or are fufpefted to give up, the proper Di- vinity of the Holy Ghoji^ and fliew me, if you can, any mention oi Divine Grace,^ unlefs it be in order to depreciate and decry it. rke fame But uow let US change thefe Men and their Tcrthoick Do6lrines, for the Catholick Faith, that is, for '^"^- what the Catholick Church has, from the very Beginning ever taught, and all our Fears, our Doubts and Miftrufts will vanifli again. For as they who truft in a Redemption and A- tonement^ are eafy as to the Sufficiency of that Atonement, when they contemplate the Dig- nity which they believe the Perfon to be of, who made it : So they who confide in z fcinc- tifying GracCy will be eafy and fatisfied as to the Sufficiency of that Grace when they con- template who. and JVhat he is that works it in them. For though our Nature be too corrupt to be fandlified by the Influence of any created Spirit or Being; yet when we confider that Job xxxjI. our Sandifier is no lefs than the Spirit of God *■ who made us^ than the Breath of the Almighty which gave us Life ; no lefs than that mighty Principle, fo operative in the Creation, as we have (hewn the Holy Ghoft to have been (71) ; we cannot but believe that he is able now, and whenever we fmcerely and humbly aflc him, to (r) SeeSerm. Ill, p. 162, 165. make compared with the Catholick. xxi make us a clean Hearty and to renew a right Prooem- Spirit within us. That Spirit from '^hom)^^^^^^^^ none can go \ that Spirit of God which dwells ^ucxy^xix, and inhabits in all good Chriftians, and taketh ,(,^^,,6. the Bodies of them all for his Temple^ can fure- chap. vi. 19, ly purify all their Minds, can improve them ' by the Communication of all Divine Grace, can carry them on to their perfeft Confumma- tion, that fo being reftored to their original Perfedtion, their whole Spirit, Souly and Bod)\ 1 Thefr. v. may be preferved blamelefs unto the Comifig of *^' our Lord J ejus Ckriji {0), And now to fum up the Subftance of what I have been faying in very few Words : " If " a right K?towledge of God -^ if Difpo fit ions " fuitable to the heavenly State we oxpedl here- " after; if the Regulation and Specification of " our Worjhip ; if the true and proper Force " oi Gofpel'Motives ', if juft Ideas of the Oeco- *' nomy of Man's Redemption and Salvation^ " and of the Doftrine of Graces if thefe and " other the like rhomentous Concerns depend upon the true Notion of the ever Bbffed Trinity -, Then certainly that Dodtrine in- volves feveral other important Doctrines of Chriftianity with it, to which it gives very *^ different Turns, according as it is differently " underftood. Confequcntly it is itfelf no bar- " ren Speculation^ no indifferent ov flight Mat- " ter; but a J^o6ixmQ-oi i\it Foundation, near- " ly affeding the very F'/V^A of Chriftianity " and a Chriftian Life (p). [0) See this Text explained in I (p) Dr. Waterland's Impor- Si'rm.Yll.p. 350;35 I. Nofe[c.] | tafic£, p. 88. and 54. b 3 It , Pearfon sn the Qrud, I (/) Ibid. /. 14. 3 nion \ What Creeds ufed in the Church ^England. xxvii nion (w) : And that every one may teftify that he Prooem.- perfeveres in the Behef of it ; the fame Form, ^""'^^^'^ or fome other expreffing the fame Faith, is pre- fcribed to be repeated in every Congregation, and by every one in it, diftind:ly and audibly, in the hearing of one another, every time they aflem- ble togedier for the joint and pubUck Worfliip of God (x). For thefe Purpofes fome Churches have ufed ^^^^ Apofties one Creed, and fome another. The Church ujSoZZfk of England (in Conformity with the ancient 'J-Engiand. Ufage of moft Churches in the Weft) has made Choice of Three, In the Form of Baptifm, in the Catechijm^ in the Order appointed for the Vijitation of the Sicky and in the Order for Morning and Eijening Prayer daily^ fhe ufes what we call the Apoflles Creed. Why it is jb called fyjy as alfo why it is {o Jhort {z) I have faid elfe where : And it was for the Shortnefs and the Plainnefs of it very probably, that our Church made Choice of it for thefe Offices. For the plaineft Chriftian that is able to recite it, cannot eafily miftake its Meaning : Who- ever milinterprets it, muft ftudy to do it: he muft do it wilfully, by Violence and Art : But this common Chriftians are in no Danger of doing. But fince there have been fome, more fubtle t-^^ Nicene than either wife or learned, that have endea- %"d'i^^L voured to do it, and to reprefent that in this, oJT'"'* and fome other fliort Creeds of the ancient {im) SrrSerm. ll.f.6<), — 71. I {y) Serm. I. /, 19. [x] Ibid. p. 72, 76. J («} Set Serm, IV. p. 211. Church,^ xxviii What Creeds tifedin the Church ij/^England. Prooem. Church, the 'Divine Filiation was not intend- ed, but that Chrift, as Man, is the Son of God [a) y and alfo that the Holy Ghoji in whom we pro- fefs to beHeve, was not intended to be believed in as God', therefore on Sundays, and all Ho- lidays, and whenever the Communion Office is ufed, we are required to recite the Nicene Creed (as it is commonly called) in which thofe two Articles are explained by the Addition of fome other Terms, which are more expli- cit as to the Divinity of the Son, and of the Holy Ghoft. And by the Recital of this Creed on fuch Occafions, we teftify that when at other Times we rehearfe the (horter Creed called the Apojlles, we underftand and rehearfe it, not in any forced, but in its true, genuine, native. Meaning. TA^Athana- And becaufc even the Nicene Creed alfo has Zby .I>tfibeen evaded, or at leafl: does not fufficiendy ex- tkuiir/D'ays. elude fomc Hcrefics which have arifen in the Church, fince it was compiled; therefore to exprefs our Deteftation of them all, and to fhew that we ourfelves are infected by none of them ; on the great and more folemn Fefti- vals of the Church, (and on fo many of the others as may occafion the Recital to be about once in a Month through the whole Year,) at Mor?iing Prayer, injiead of the Apoftles Creed the ConfeJJion of our Chrijlian Faith commonly called the Creed of St, Athanafius, is to be fiing orfaid by the Minifter and People, Which is a lafe Guard and moft excellent Defence againft {a) Ibid. p. 2085 -210. the T'he Defign of thefc LeBures, xxix the Evafions and Mifreprefentations of Here- Prooem. ticks of whatever Denoihination they be, that ' *'"""' would pervert either the Dodlrine of a Trinity in Unity ; or that of Godhead and Manhood in one only Chrijl. r The Defign NoviT becaufe the exphcatory Phrafes in the Laurcs. two laft mentioned Creeds, the Nicene and the Athanafian, (though equally t7'ue with the plainer Expreffions in the Apoftle's Creed) are not altogether fo eafy and clear, and there- fore to many Chriftians, may want fome Ex- planation ; I thought, as I have faid, that I could not, when I entered on thefe Ledtures, choofe a more ufeful and inftrudive Part than to explain thefe Creeds, where there is any Dif- ficulty in the Terms, and then to {hew the Confiftency of them with Senfe, and upon what Authorities of Scripture they are founded. For this being done, every humble and devout Soul, though not a Mafter of Difputation, may yet be convinced that our Forms of Faith, do none of them imply either any Contradiction or any Untruth ; that there is nothing of Jar- gon or Herefy in them ; nothing contrary to .Reafon or Senfe : nothing but what he may conceive in his Underftanding, and confequent- -ly that nothing hinders but that \iwith his Heart •he believes unto Right eoufnejs^ he may with his ■Mouth veryfafely make ConfeJJion unto Salvation, Not that we pretend to bring down the T^^Myflery, Mystery of the Trinity level to common Ap-trlrco/r^r' prehenfions : No; that we hold to be incom- J^!^"';j'f "' prehenfible by any human Underftanding what- <^^Mguijhed, ever. XXX Mysteries, what ProcEtn. ever. It is the DoBrine of it only, with which ■"^^""^ we are concerned : And it is the Docfrine only which the Creeds deliver : And between the Myjlery and the DoBrine there is a very great Divine Diftin And with reafonable Minds fure it will ^^^'^p^'i no Objedion to any Article of Faith, that itarrw. implies fome Things which we cannot explain,''^' or which are incompreheniible. For the bare Incomprehenfibility of a Thing is no Argument '' againft the T^ruth of it, provided it appears, '* that it is fufficiently revealed in the Holy Scrip- ^' tures, which are the Rule of our Faith. For ' ^ if the Revelation be otherwife plain, and fuch ^' as we would accept of, in another Cafe, and / about Matters which we can well enough com- , prehend ; we ought not to think it the lefs fo, ,^^ becaufe the Matter to which it relates is fuch \y as xxxll The Credibility of Myjieries. Prooem. as we know not how to fathom. And here indeed the Reafon of a Believer properly fteps in, "j/^r. not to enquire whether the thing pro- pofed be comprebeij/ible or ;?(?/, but whether it be reveahd hy God or not. To find out this, Reafon not only may^ but ought to make ufe of all her Faculties and Powers ; to call in all the Aififtance fhe can get both at home and abroad ; and to determine at laft, with' all the Judgment and Sincerity fhe can. And if after fuch a ferious, fober, impartial and humble Examination, it appears that the Propofition be indeed from God, and has him for its Author; "Reafon has nothing more to do than (as a great Man ij)) fpeaks) '' to rife fi'om the Seat of Judg- " ment and refign it to Faith ^ which either *^ gives or refufes her Affent, not as the thing '', propofed is comprchcnfMe or not co?nprehenJi' " ble, but as it is revealed or 7iot revealed'' For indeed if nothing incomprehenfible, or that is above our Reafon be to be believed, and it can be proved that feveral things incompre- henfible, or above Reafon, are in the Scriptures of the Nev^ Teftament propofed to our Belief - we (liall be obliged in confequence to renounce the Scriptures, as propofing things to us incre- dible and filfe. Nor yet (hall we ftop here, but ftill be hurried on to deny the very Being of God himfelf ; fince Self exiftence. Eternity, Omni-prefence, Fore-knowledge and other fuch like Attributes (which are neceffary to a God) are as incomprehenfible, and as much \ -■ "' {h) Mr'. Ndrris of Reafon and Faithy p. 292, 293. above ^he Credibility of Myjleries. xxxiii above our Underftanding or Reafon, as any thing in the Notion of a Trinity can be. So that from the Denial of three Perfons (if found- ed only upon this Principle) we may be quickly brought to deny the one God, and from believ- ing nothing but what we can comprehend, be led diredly to believe nothing at all. But let us endeavour tokeepour felves free from Pride and a Conceit of our oWn Abilities and Strength, the Root and Source of all Error and Herefy. Let us remember that the Myfteries of our Religion are things which even the Angels i Pet. i. 12. dejire to look i?ito^ and yet, perhaps, are not able to comprehend them. But whether they be or not, it certainly becomes us^ (who are not An- gels, nor like Angels yet) to wait for our Vifion in the other Life, and to be fatisfied and content, with other good Chriftians, humbly to believe and adore in this. To this End let us bear in Mind the excellent Leflbn of the wife Son of Sirach ; Seek ?iot the things that are too hard for Ecduf. hi. thee^ neither fear ch the Tubings that are above thy'^^' *^' *^' Strength : But what is commanded thee^ thi?jk thereupon with Reverence, for it is not needful for thee to fee with thifie Eyes the 'Things that are infecret. Be not curious in unneceffary Mat- ters, fr more Ihings are Jl^ewed unto thee tha?t Men tmderjtand. AD- ADDITIONS and EMENDATIONS. Page. Line. XVI. 3. on whom. 6 25 1^0 faithful Men. 58. 9, 10, The laft Article of the T-rent Creed, pronounc- II. ing all the preceding Articles to be the true Catholick Faith., &c. Ibid. 30. At the End of the long Note in the fame Page add as follows. And fo again the judicious Dr. Conybeare : " Articles of Faiih {{?iiikht) " in the ftridleft S^ni^ of that ExprefTion, con- " fift only of fuch Truths, as scciz fundamental " in the CLriftian Scheme : Thcfe are col- " leded in the Apoftles Creed, and further ex- " plained in the Athanofian and Nicene. By *' Articles of Religion we underftand fuch '^ Truths, as being founded in Scripture, the *' Word of God, have a certain Evidence : but *' ^not bearirg; fo clofe and immediate Rela- *' tion to the main Branches of the Chriftian *' Scheme, are therefore of an inferior Nature. *-'- See his Sermon endtled, 'The Cafe of Sub^ *' fcription to Articles of Religion corjidered., p. 7. 59. At the End of the Note (/) add, Dr. Conybeare.^ ibid. p. 10. and p. 24 — 31. do. 23. their Engagements. 98. 9. Symboli Expojitionem ambiendam. 99. 14. the Arian. 117. lail after — from one another : — add'^x\';/?m of And firft that Timothy had fome Sy/lem of rttif t- Ti- 5^//(/ delivered to him by St. Paul, I infer from mothybyst. the Names or Titles which he gives to the Things which he charges Timothy to ieepy to holdfaji and to continue i?t. He calls it that which was com7nitted to his T'rufi, or, as the O- riginal (c) fignifies, the Depofit ^ the good De- pofit, the Form of found Words which he had heard of the Apofile, the T^hings which he had learned of him, and had been entrufted with, as the Greek Word (d) ought to be rendered. By thefe feveral Charaders I take one and the fame thing to be intended. And if I am right in that, I think I {hall be fo, if I interpret them all of fome little Formula?^ or Creed , or, at leaft, of fome principal Articles or Points of the Chriftian Religion, which St. Paul had parti- cularly enjoined Timothy to inculcate and infift upon. Interpreters, I know, vary upon the Text : Some underftand by it fome peculiar Gifts of the Holy Ghoft, or at leafl the mini- (c) Tr,}i Ua^xzct]x^rtK>iv. j Ep. vi. 20. T»5» x,cc>.ti¥ rix^oiKitloi- (d) 'ET^f^Sw. 2 Ep. iii. 4. Vide Eltium, ^ con/ule ^■^y^, 2 Ep. i. 14. \V(rJiQna* fterial Sf, Paul to "Timothy. ^ fterial Office of an Evangeliji, conferred uponSERM. L' Timothy by the Impofition of St. Paul's Hands: But this Senfe is by no means compatible with the Words read together. For altho' Timothy was probably endowed with miraculous and fu- pernatural Gifts, and was certainly invefted with the Office of anEvangelift^ yet the Depo- fit here mentioned cannot be underftood of his internal Powers, or his external Charadier, not of any Dignity or Authority conferred upon him ; but muft neceffarily be interpreted of fomething delivered and committed to him ; of fomething fpoke in his Hearing and charged on his Memory. The bare Reading only of fome of the Texts will fatisfy us of this : Hold fajl the Form o/'sound Words, "which thou hafl HEARD of me : The things which thou haji HEARD of me^ comjnit thou to faithful Men^ whs fd all he able to teach others alfo : Con- tinue thou in the things which thou hafl learned 'knowing of whom thou haft learned them. The Apoftle, we fee, fpeaks of a Fortn oflVords, of a Form of Words which was heard and learned and taught : He could not therefore mean any fpiritual Gift, or any ecclefiaftical Office or Power, which are things of quite a different Nature. Convinced of this fome have imagined the Scriptures to be intended under thefe feveral Characters : That they were the Depoft, the good Thing committed to Timothy s Truft^ the Form offou7id Words he was to obferve himfelf, and alfo to preach and explain to others. But there are feveral Objections that hinder us from B 3 clofing A Depofit delivered by I.clofing with this Opinion : For firft, we have ' St. Paul's own Teftimony, that the Holy Scrip- aEp.iii.i5./2/r^j were what Timothy had k?20w?i from a Child, having been well inftruded in them through the Care of good Parents, hi% Grand- er i. 5" tnotker Lois, and his Mother Eunice, Though had Timothy been beholden to St. Paul for the Scriptures; had he firft received them from him; had the Apoftle communicated to him either the Old Teftament in -the whole, or any part of the New Teftament, (as the Gofpels or thofe of his ov/n Epiftles which were then in Being j) yet he would not have communicated them iDy Word of Mouth, he would not have read them in his Ears, but have put them into his Hands : w^hereas the good Depojit was fome- thifjg delivered by Oral T'radition, fomething {hort and committed to Memory. Befidcs, the Scriptures were in thofe Times (as they are now, God be praifed, in all Churches that duly obf rve them) indifferendy communi- cated to 'all Believers : Whereas the Things which Timothy had heard of St. Paul (be they what they will,) were to be given as a Charge to the Paftors of the Flock, to faithful Wit7ie[jes whofiould he able to teach, to explain and con- firm, them to ethers aljb. From thefe Paftors they were undoubtedly to be communicated and imparted to all Believers, to the Church univer- £lly : But as a 'Tmjl^ they were to be commit- ted to Paftors only -, to chofen Men ; Men qua- lified to be intrufted with them. And this fure is a Limitation the Apoftle would not have gi- ven concerning the Scriptures, though it fuited f very St. T aid to Thnothy, j very well with a Rule of Dod:rine or Summary Serm. ^• of Faith. And fo does the very Name which the Apoftle gives it : He calls it VTroJuTraa-ig vyiai- vovjuv Aoy^v, a Form of found Words. What in- deed we tranflate, Form^ is varioufly underftood and rendered by Interpreters (e) : Piicator*s Senfe of it feems to me themoft natural and eafy ; who judges it to be a Metaphor taken from Painters, who draw at firft a Sketch or Out-lines of the Pifture they defign, that when afterwards they come to lay on the Colours, they may keep to proper Shades and Proportions fj, Confequent- ly tbe Form of found Words muft lignify fome Draught or foort Summary of the principal Ar- ticles of the Chriftian Faith^ methodically digejl- ed, to the lUuflration and Confirmation of which all Timothy *s Dod:rine fhould tend, which he ihould maintain and defend againfl all Oppofers, and a Belief of which he fhould require of all whom he fhould initiate into the Chriflian Re- ligion. The firfl and principal of which Articles, be fure, was Faith in the three Persons who are the one God of Chriflians, and in the Name of whom all that were admitted into the Church were baptized ; and a Belief that Jefus was the Son ofGod^ which Philip, we are told. (e) See Leigh'/ Critica Sacra ta a FiHoribus, qui piSluri I- 5« ''^TtolvTrcoa-K;. magineniy prima ruditer cam de- (f) Videtur intelligere hrenjcm lineanty deinde njlvos Color es in- ac rudem Defcriptionem.feu Con- duduri, Duilum ifioruin Linea- fignationem: quam in confpeciu mentorum fequuntur, PifCator hahtaty is' cujus Du^um fequa- in hoc, tur in docendo : Metaphor a Jump- B 4 required 8 ^oe Depofit committed to T^imothfs Serm, I. required of the Eunuch before he adminiftered ^""^^T"^ ^j-^^t Sacrament to him : Whether thefe were the only Articks of this Apoftolick Form, I ihall have a proper Occafion to enquire in the Sequel: At prelent let it fuffice that Jiich a Form there feems to have been, fome fuch Form as we in Engiiih call a Creed-, and that fome fuch Form was in all Probability the Form of found Words mentioned in the Text, the good Taking with which Timothy was entrufted. Delivered at Aud that fuch a Rule was committed to his hlorTna- Truft among other Things ^^ the Time of his Or^ ^"^" dinatio7t, or when he was appointed a Paftor of the Church was the fecond Part of my firft Ob- fervation. I do not mean by this, that the Time of his Ordination was the firft Time he heard or receioed it : That is not likely : Timothy was undoubtedly baptifed into the Profeffion of the Ciiriftian Faith, before he was appointed a Preacher of it : And at his Baptijm he muft have become acquainted with the prime Articles of Faith ; becaufe all that were baptifed (as I (hall {how hereafter) at the Time of their Baptifm declared their AiTent to them. When I obferve therefore that fome Rule of Doftrine was com- mitted to Timothy, at the Time when he was ordained 'y I mean, it was then committed to him as a Truf^ as a Syftem of Doctrines he was to propagate and teach, which he was to prove and confirm to Gentiles and Jews, and which he was to depofit with other able Men, that fo it might be regularly continued down for the Ufe and Benefit of fuccceding Generations. And this I infer from St. Paul's Intimation that the Thing?, Truft at his Ordination. 9 Things, which h^ fpeaks of, Timothy had Serm. I- heard of him among many JVitneJjcs, For by ^ ^^""^^ thefe Witnefjes I am inclined to think the Apo- file meant the Prejbytery^ who joined with St. Paul in laying on their Hands ^ when Timothy was i "tm, ir. by Prophecy (that is by a Divine (g) Nomina- ''^' lion) ordained Biflbop of Ephefus; in the hear- ing of which Pre{byters he probably enjoined him a ftrid: Obfervance of fome Rule of Faith, which he himfelf, or fome of his CoUegues in the Apoftolate, had compiled ; a publick Re- hearfal of which by Timothy himfelf, and a fo- lemn Engagement conftantly to inculcate the Dodtrines of it on his People, we may conceive to be meant by that good ProfeJJion which St. Paul c, vu la. exprefsly teftifies he had projeffed before ?nany Witnefjes, But whether that be fo or not ; it is moft reafonable to fuppofe that when the Apo- ftle folemnly conftituted Timothy a Bijhop and Evangelijl^ he folemnly charged him what Doc- ^ trine s he fhould chiefly infift on and defend ; and confequently prelTed on him a ft rift Adherence to fome Form of Faith in which the EfTen- tials of Chriftianity were fummed up and con- tained. And what tends to make this the more probable, is what I am to obferve next. Viz, That whatever It was that Timothy had heard '^° ^"^ <'^^- r n -r* 1 ^x^1 1 • • 1 r veredtoo- ct bt. Paul, That he was to tranjrmt to thofethersin per. whom he {hould ordain, that fo it might be Je^o^f ''''* handed down to the Church, in perpetual Suc- (g) See I Tim. \. i8. and I niQthy, §. 5. p, 49. iy. 14. And Ca"^ei St. 7i- | ceffion. 10 T'hefame Depofif to be tranfmitted down, Serm. I. ceffion. T!he Tubings which thou hafi heard of me (faith the Apoftle) among many Witnejfes^ the fame commit thou to faithful Men^ who Jhall be able to teach others alfo. This cannot mean on- ly the preaching the Dodrines in general which he had heard of St. Paul ; but muft neceffarily fignify (what the Greek Word ttu^ccS-^ imports) the committing to the TrufI: and Fidelity of o- thers fome particular Depofit (fome Syftem of Belief ) as we have already feen, which Ti- mothy himfelf had received from the Apoftle. And thefe others who were thus to be entruft- ed, were to be Men faithful, fit to be trufted, and Men able, well qualified to teach others alfo. They were Men therefore to be fet over the Flock of God, Paftors of the Church to be appointed by Timothy, and who at their Ap- pointment were to have the grand important Articles of Faith folemnly given them in Charge; perhaps as one of the Rites, by which together with the Impofition of Timothy's Hands, they were invefted with their Authority. And a ve- . ry fignific?.nt Rite it muft have been: For in all well conftituted and regulated Churches, Men, ordained to inftrudt others, have been ever re- quired (and with a great deal fhj of Reafon) to ilibfcribe to the Truth of the Articles and Doc- trines, which the Governors of the Church, under whom they a6t, would have the People inftrufted in. And therefore we may reafon- ably imagine that when Timothy was fending forth Preachers into the Churches under his (hj See Dr. StQ\i\i\r\^s Methods of fupportingChriJiiamty. Q. 2. Care y DiSrint, by 'timothy to others. il Care; he (hould enforce on them the principal Serm. T. Articles of Faith, and demand of them ftrong ' "^"^ and folemn Aflurances of their adhering to them. Efpecially fmce we are further to ob- ferve That fuch Articles were defigned as a Rule, Delivered as by which they were to guide and conform them- '^ ^"^^ '^ felves in the DoBrine they preached. This is the Drift the Apoflle aims at in all the Texts which are at the Head of my Difcourfe. For when he bids Timothy to keep, to hoUfaji, to continue in, the Depojit, or Form of found Words, committed to his Truft; he muft necef- farily be underftood as enjoining him to obferve it conftantly in his Preaching ; always to affert, explain and imprefs the Dod:rines of it on the Minds of all that heard him. For as thofe Doc- trines were the peculiar Articles, in the Belief of which Chriftianity confifted ; they muft con- fequently be the Articles which muft peculiarly be infiftedon in order to convince and perfuade Men to be Chriftians. And therefore the A- poftle, in very exprefs Terms T'be things (faith he) which thou haft heard of me among many Witnejjes, the fame commit thou to faHhful Men, whofifall be able to teach others alfo. They were to be committed we fee to Minifters on purpofe that ihtyjhould be taught : And faith- ful Men were to be chofen to the Miniftry tliat the Church might be fure they would be taught. For the Dodrines of Morality, the Laws of Right Reafon, Religion as difcoverable by the Light of Nature, were not then thought fuffi- cient of themfelves to guide Men to Heaven : But 1 2 *The Depofif delivered as a Rule of Dodrine. Serm. I But Faith /;? Jesus, Obedience to his InJiitU" ^~*~^ tions and Commands^ and Salvation in vir- tue of his Name alone^ were Points on which the Preachers of thofe T^imes were required to dwell. It was in ihefe things the People were taught to truft : The i2^i;f/^/f/(?;2^ of the Gospel, the Articles of Faith, the Dodtrines that d'lftin- guijlded Christians from Men of all Religions befides, (and not thofe only that were common to all,) were preached and infifted on by all faithful Minifters of the Word : And they, it feems, were accounted imfaithful that preached them not. And for this Reafon it is that the Summary of thefe Dodrines, the Formulary of Faith, of which we are fpeaking, have thofe sRom.vl. various Titles and Names in Scripture; as ' the ^7- Form of DoBrine that was deliver ed-y ^ the fir jl 12. Frinciples of the Oracles of God \ 3 the Frinci- 3 ch. vi. pies of the Doctrines of Chrifi ; ^ the one Faith y 'J^Ephef, ^ the faith once delivered to the Saint s-y ^ the My- iv. 5. fiery of Faith which even Deaco?zs were to holdy I Ju^.3 I fuppofe in their Preaching; ^ the faithful iii. 9. Word which a Bifop mufi hold fafi as he has been 1 Tit. i. taught y or rather (i) in his teaching -y and ^ the «Rom.xii. -^^^t^gy (^) of Faith, according to which even 6. thofe who were infpired were to teach or pro- phefy. For that all or mofl of thefe Paffages are to be underftood of fome Apoflolick Syftem of Belief, I find Fathers and Interpreters, Authors ancient and modern (l)y in general agree. And (i) 'AvIiXOf^iVCV Ttf X.XTU TiJP cl^ec^y)v TTi^S hoys. Tit. i. 9. xUioc^. Rom. xi. 6. (I) ^tt JJhnj^^ell m the /^p- fiks Creed, C 3. 4 it ^he Depojit to he kept found and entire. 13 it is to the great Importance of fuch SyftemSERM. L which thefe Characters of it fpeak, that wc owe ' "^"^ what I made my 2. Second Obfervation, ijiz. the earneli and'^^'^^''^ . repeated Charge which the Apoftle gives, that c^.rge to Timothy himfelf, and alfo all that Timothy or- k^'^ltjouli dained, fhould always keep what was commit- ^""^ "'*"''" ted to his Truft found and entir£ j and be ever cautious of corrupting or adulterating it, with any impure or idle Mixtures, O T'imothy^ keep that which is co?7i??jitted to thy Truji : Keep it as a Truft, which thou muft neither change, nor diminifh, nor add to. But which thou muft tranfmit and deliver to others, juft as thou re- ceivedft it. This Depofit keep facred and uncorrupt : Avoid all prophane and 'vain Bab- blings ', Things divinely revealed attempt not to explain by the inadequate Terms of humane Phihjcphy ; neither confound the Chriftian My- fteries with the idle Tales of Heathen Theology. Avoid alfo all Oppofit ions of Science faljlyfo called^ all Objedtions urged by Men arrogantly pretend- ingto a more deep and exquifite Knowledge than others in the Things of God [a]. Men that have only the Bocflmgs of Knowledge, and not the Reality, fince that Knowledge cannot be true which is oppofite to the Truth. La] It was from this Pretence to extraordinary Know^ Cmjikkt, ledge that the Followers of thefe Men afterwards afTumed ^^'^ ^^ "^" theNameof r.35-«yought to be tranHated. And in the fajne Senfe it muft be underflood ia I Ep. i. 6. and 2 Ep- ii- i3. Chri- Corrupting the Depojtt, Chrlftians. They might believe, very likely, that there was fuch a Perfon as Jefus, and that all the Fa6ts recorded of him in the Golpels were really performed : But as they believed not the Truths revealed concerning him, they can- not be faid to have believed in him. For on thefe reft the Faith and Confidence of Chri- ftians t What is faid of him, as well as what was d:7ie by him, is what we truft to. They therefore who mifconftrue the one, as well as they who deny the other, muft quit their Pre- tenfions to the Chriftian Religion, and be con- tent to be ranked with the Apoftates from it. Concerning the Faith ^ the Faith of Chriftians, they widely err^ they mifs the Marky and hit it not. This I might prove very largely and clearly from other Places of Scripture, did the Occa- fion reqnire it, or would my Time permit. But as I have afferted it in general Terms only, perhaps no one will deny it. And therefor* having now made ufe of my Text, fo far as it is of Service to introduce me to my general Defign ; having (hewed what Reafon we have to believe that the Depoftt it mentions, the Form of found Words which Timothy had heard, v^2.^fome Sum- mary of Faith handed down by St. Paul to his Succeffors, and by them again to fucceeding Generations ; having feen how careful the Apo- ftle was that this fhould be always a Rule to the Church both of Do&ine and Faith j how anxious left any one fhould corrupt or de- file it, and how heavy a Sentence in fuch a Cafe he pronounces \ having thus laid a; Founda- tion The general Dejign ofthefolIowi?igT>ifcourfes, 17 tion whereon to build ; I fhall now fet before Serm. !• you a Plan or Sketch of what I would raife for ' — "^""^ the Superflrudture. I. First then, I would perfue the Traces, General oe- we have difcovered in the Writings of St. Paul, S^oWng^ through the firft Ages of Chriftianity, and fhow ^^^"""^^-'* from clear Teflimonies of the moft primitive Writers, that Formularies ofFaithy fome Plat- forms at leaft, or Lines of Creeds, were in the moft early Times, even in the Times of the Apoftles, ufed by the Church. II. Secondly, I would difcover, as far as we have Light, what was the Extent of the moft primitive Creeds, or of ivhat Articles they confifted. III. Thirdly, I would fliow the original Efid and Dejign of Creeds, or for what Purpofe they were compiled. IV. Fourthly, I would affert the Autho^ rity of the Church to impofe Creeds at firft, and afterwards, as there is Occafion, to explain and enlarge them. V. Fifthly, I would fuppofe it to be an Obligation highly incumbent on the Church, that her Creeds h^Jound, that they contain no other Articles than what are clearly to be prov- ed by the Holy Scriptures, from whence only the Creeds muft be drawn, and the ?nain and fundamental Dodtrines of which only they ought to exprefs. On thefe Generals I will endeavour to be as concife as each Head will allow me to be ; and will comprife what I have to lay concerning C them i8 T^he gmeral Defign of the foUonv'mg Difcoiirfes^ Serm.I. them in this and my next immediate Dif- After which, I fliall, in the five next follow- ing;^ endeavour to fhow that fo far as the Doc- trine of a co-equal and co-eternal Trinity in U?ii- /y,^and of the Incarnation of the Divi?ie Word is concerned (which Doctrines it is the efpecial Bufmefs of thefe Ledures to defend) the three . Creeds, Nice Creed, Athanafius's Creed, and that which is conwionly called //^t^Apoftles Creed, ought throughly to be receivd and believed-, for that they may be proved by mojl certain Warrants of Holy Scripture, as the eighth of our 39 Ar- ticles afferts. And then, in my final or con- cluding Difcourfe, I fliall fliow That thefe Dodlrines are efential ox funda- mental Articles of Chriftianity, and confequently that the Belief of them is neceffary to Salvation. In the doing of which I fliall take Occafion to explain and vindicate thofe particular Claufes in the Athanafian Creed which condemn thofe who believe them not. But to proceed now with my prefent Defign, I would oee'dff''^ I. First, Confirm what I have already faid the Ap'^o. as to the Beijig of Creeds in the Apojlolick Times, ^'^ ^2'- by Teftimonies of the moft early and undoubt- ed Writers : So far I mean as to fhow that there were fome fuch Formularies of Faith, as we now call Creeds, then ufed in the Church. That there was any one particular Form of Words drawn up by all the Apoftles together, or agreed to by them all, I pretend not to fay. That Creeds ufedin the Apoftolick Age\ 19 That the Creed which is called the Apojlles Serm. h Creed was not theirs, in the Form we now have it, is very certain (71). The proper Name for it is, the Roman Creed, it being no other than the Creed of that particular Church, and only called the Apojlles Creed, becaufe the Creed of an ApoJloUck See [b]. All therefore I aim at is to produce Authorities that fome Form or Forms of the principal Articles of the CPiriilian Faith were drawn up fo early as in the Apoftolick Age : *— -Not that there was any one iingle, determi- nate, fet. Form of Words received, and agreed to, by all Churches in general : But that the [b] " This Creed of the Church oi Rome has obtained ThtA^ojlki *' the Name of the Apoftolick Creed, for no greater or other c^^^^, why " Reafon than this: ItwasaCuftom to call thofe Churches, "^ " ^^ in which any Apoftle had perfonally taught, efpecially if ^' he had refided there any long Time, or had died there, *^ ApoJloUck Churches. Of thefe there were a great many iri ^' the Eaftern Parts : Jerufalem, Corinth, Ephefus, Antloch^ *^ ^c. But in the Weflern Parts none but i^^/Tz^. In which *' St. Faul and St. Peter had lived a confiderable time, and *^ were there martyred. So that any one, that in the " Weftern Parts of the World fpoke of the ApoJloUck " Church.^ yN2& fuppofed to mean Rome j that being tfie )} " only one in thofe Parts, and being called emphatically " by all the Weftern Chriftians, ne ApoJloUck Church. " And fo their Bifhop came to be called the ApoJloUck Bi^ ') ^^ Jhop', their See, the Apoftolick See; their Faith, the^^<7- " Jlolick Faith • and among the reft, the Creed that they u " ufed, the ApoJloUck Creed. Wall. Infant Baptifm, Part 2. f. 9. §.13. Vol.11, p. 430. (n) Vide Voflium de tribus Symbolis, DiJJert. i . Suicer. The- faur. in Voce Iv yu^oXiv . Vol. II. co/. 1089 — 93. Dupin. /^y. I. /». 9 — 12. Critical Hiftory of C 2 * Governors the Creed, p. 24—30. Bing- ham'j Antiquities. Lib. lo^ c. 3. ^ea. 5. ^c. Vol. IV- p. 70 — 82. TheTefti- mony of Jr emeus. 20 Creeds ufed i?i the Apoftolick Age, Serm. I. Governors of the feveral Churches, whether A- poftles or their Succeflbrs, drew up Formula- ries of the Faith, as themfelves faw proper, which, though differing in Words, were yet as to Subflance much the fame. As an Evidence for this let me produce the truly primitive Irenaus^ aDifciple of Poly carp, who was a Difciple of St. John : Within fifty Years of which Apoftle Irenaeus himfelf lived. And this Irenaeus bears hisTeftimony, that in his Time there was '^ an unalterable Canon or Rule of *' "Truth y which every Man received at his Bap- " tifm (o) ; " the Subftance of which Rule he re- cites at large prefently after (p). " The Church *' (faith he) although difperfed over the whole " World, even unto the utmoft Bounds of the " Earth, having received from the Apoftles " and their Difciples the Faith in one God Al- *' mighty, who made the Heaven, and the *' Earth, and the Seas, and all Things* that are *' in them ; and in one Chrift Jefus the Son of *' God, who was incarnate for our Salvation ; " and in the Holy Ghoft who preached by the '' Prophets the Difpenfations, and the Advents, " and the Birth of a Virgin, and the Paffion, " and the Refurredtion from the Dead, and '' the Afcenfion of the beloved Chrift Jefus " our Lord with his Flefti into the Heavens, and his coming again from the Heavens in the Glory of the Father to recapitulate all ^ (o)^ *0 Toy x.uvc',:i tI^j v-Xr^^Huq hen. L. I. c. 9. p. 46. (p) lb, C. 10. p. 4^ " things Creeds ufed in the ApoftoHck Age. ^ j '' things, and to raife all the Flefli of all Man- Serm. I " kind ; that according to the good Will of '' the invifible Father, every Knee of Thin^^s =' in Heaven, and Things on Earth, an^d ' Thnigs under the Earth fhould bow to Chrift ' Jefus, our Lord, and God, and Saviour, ' and King • and that every Tongue fhould ' confefs to him, and that he fhould pafs ' a jufl Judgment upon all ; and that he I fhould fend the Angels that tranfgreffed ' and apoflatized, and the ungodly, and the I unrighteous, and lawlefs, and blafpheming • Men into everlafling Fire -, but that granting ; Life to the Righteous, and Holy, and to ; thofe that keep his Commandments and a- bide in his Love, (fome from the beginning, and fome after Repentance) he fhould be- ftow upon them Incorruption, and invefl them with everlafling Glory ; " The Church (faith the BlefTed Martyr) although difperfed through the whole World, having received this Preaching and this Faith' carefully preferves it as inhabiting one Houfe! Thefe things fhe believes as having one Soul and one Heart -, and thefe things fhe harmo- nioufly preaches, and teaches, and delivers down with one Mouth. For though (faith he) there are different Languages in the World, yet the Force of the Tradition is one and the fame : And neither the Churches that are founded in Germany^ nor thofe in Spain^ nor in France, ^ nor in the Eaft, nor in Egypt, nor in Africa, nor in the 7niddle Parts of the World [by which, according to the Opinion C3 of Creeds ufed in the Apoftolick Age. Lof thofe Times, he meant Jerujalem and the neighbouring Churches] either received ^' or deUvered any other Faith. But as the " Sun, which enlightens the whole World is " the fame, fo does the Preaching of this Truth ^^ every where fhine forth, and enlighten all ^' that defire to come to the Knowledge of " Truth. The moft eloquent among all the " Bifhops themfelves will preach no other Doc- " trine than this (for no one muft prefume fur- " ther than his Mafter taught him) nor yet " will the meaneft Speaker diminifh from this ^' Tradition. For the Faith itfelf being one and ^^ the fame, neither has he, that is able to fay *' the moft of it, ever enlarged it, or he, that " ufes but few Words, taken any thing from " it. Thus early have we an Account of a Sum- mary of Dodrine received all over the Chriftian World, and vouched to have been derived from the Apoftles and their Difciples, by an unex- ceptionable Witnefs, who lived within lefs than half a Century of the one, and was many Years contemporary with the others. And therefore he calls the Creed a Tf^adition, as being a Form handed down from their Fathers ; ''aTradi- *' tion (as he tells us in another (q) Place) which " the Apoftles themfelves delivered to thofe to ^' whom they committed their Churches, and ^' which therefore we muft have received, al- (q) ^id autem ft neque A- fojioli quidem fcriptJiras reliquif- fent ?i^bis, no^^m opgrtebat Qr'di- nem fequi Tradiiiofiiiy quam tra.' diderunt Us quibus committebant Ecclejsast L. 3, c. 4. p. 178. '' tho' Creeds ufedtn the Apoftolick Age, 23 " tho* they had not left us any Scriptures [c]." Serm. L This is a plain Declaration that the Apoftles' *^**^ themfelves delivered to their Succeffors inCharge, and by oral 'Tradition^ fome Syftem of Belief, fome Formulary of Dodlrines, befides the Gof- pels and Epiftles which they left us in writ- ing. Nor can any thing lels be intended by T'^r- The Te^f- tullian (who in fome part of his Life, muft have S»! been contemporary with Irenceu^) in the Charac- ters which he gives of thofe Fornn ofFaithwYAch. we meet with in feveral parts of his Works : I call them Forms, becaufe he expreffes the Faith every time in different Phrafes : But the Sub- ftance of the Articles, and the Order they are expreffed in, are very nearly the fame in all. And therefore he always fpeaks of them as one and the fame Rule of Faith. '' A Rule of ** YdA\hv^\\\Q}\v^2iS one altogether, only one, im- " moveable and not to be reformed, viz* of be- [c] To prove this, the good Father inftances " in the Another '^ many barbarous Nations, where thofe, that believed, had ^'^^^J^*'^ " the true Faith, (their Salvation) without Paper and Ink '' written in their Hearts, they diligently preferving that " ancient Tradition, which the very Apoftles themfelves ^' had delivered: Believing in one God, the Maker of '^ Heaven and Earth, and of all Things that are therein, " through Chrift Jefus the Son of God ; who, out of his " mofl exceeding Love to the Work of his Hands, bore " that Generation which was of the Virgin, he himfelf unit- '^ ing Man by himfelf to God : And having fuffered under " Pontius Pilate, and rifing again, and being received in *' Splendor, he fhall come again in Glory, the Saviour of ^^ thofe who are faved, and the Judge of thofe who are judg- " ed, and fend into eternal Fire all Depravers of his Truth^ ^[ and Defpifers of his Father and his Coming. C 4 .^' lieving Creeds ufed in the Apoftolick Jge. lieving in one only God Almighty the Maker of the World, and in his Son JefusChrift, born '' of the Virgin Mary, crucified under Pontius " Pilate, raifed again the third Day from the *' Dead, received into Heaven, fitting now at " the Right-hand of the Father, to come again " to judge the Quick and the Dead, by the Re- . , " furreftion of the Flefh alfo (r). In another Another ^ i t-* 1 i c-frdofTtX' Place he gives us another Form though pretty ''"""• much the fame. '^ The Rule of Faith (faith he) " that we may now profefs what we believe, is " that, in which v/e believe that God is altoge- *^ ther one, nor any other than the Maker of the *' World, who produced all things from nothing, " by his Word fent fi^rth the Firft of all things : *' That that Word (called his Son) was in the *' Name of God, feen in divers manners by the " Patriarchs, heard always in the Prophets, *' and was at laft brought down by the Spirit " and Power of God the Father into the Vir- " gin Mary^ and was made Flefh in her *' Womb, and was born of her Man, and " was Jefus Chrifi: : That then he preached a *' new Law, and a new Promife of the King- *' dom of Heaven, did Miracles, was faftened *' to the Crofs, rofe again the third Day, was " taken up into Heaven to fit at the Right- " hand of the Father, fent in his ftead the " Power of the Holy Ghoft to guide them that " believe : That he will come again with Bright- (r) Rcgula quidem Tidci una omnino eji^ Jcla, i}/:mobiIis ^ ir- reforn-ahiliSi credendi fcU'uct in unicum Deum omnipotentem^ Sec, De veland. Virg. c. i. p. 309. ^' nefe Creeds ufed i?i the Apoftolick Age. 25 nefs to receive the Saints into the Fruit of Serm. I. eternal Life and the Heavenly Promifes, and to adjudge the Profane to perpetual Fire, both one and the other being raifed, by theRefur- recSion of the Flefh. " This Rule (faith he) being, as fhall be proved, inftituted by Chrift, has no Difputes concerning it, but what Hereticks bring in, or what creates Hereticks (s), A Rule (as once more he fays elfewhere (t) ) that was derived down from the Beginning of the Gofpel, and was in Being before the earlieft Herefies, much more before that of Praxeas, which was but of Yeflerday in Comparifon with it [d]. [d] The Creed in this Place is this that follows. " We believe in one only God, but under this Difpenfa- rj"°f ^f " tion which we call the O economy^ that there is alfo a Son r^rtuiiian, " of this one God, his Word, who came forth from him, " by whom all things were made, and without whom no- " thing was made : That this [Word] was fent by the Fa- '' ther into the Virgin, and of her was born Man and " God, the Son of Man, and the Son of God, and was *' named Jefus Chrift : That this fame fufFered, this fame " was dead, and buried according to the Scriptures, was '' raifed again by the Father and taken up again into Hea- " ven, to fit at the Right-hand of the Father, being to " come again to judge the Quick and the Dead. Who fent " from thence from his Father, according to his Promife, '' the (s) Hac Regula a ChriJ}o, ut prohahitur, injUtuta nullas ba- be t apud nos ^<^Jiiones, nijl quas Harefes inferunt^ ^ gu^e Hareticoifaciunt. De Prasfcript. adv. Haret. c. 13. p. 333- (t) Hanc Kegulam ab initio E'vangelii dccucurrijje, etiam an- te priores quo/que H'^reticoSy ne- dum ante Praxeam hefiernum^ probabit tarn ipfa Pojieritas om- nium H^reticorumy quam ipfa. Notelliias Praxece hejierni. Adv. Praxeam. c. 2. p. 844. Thefe of wh^t Articles thejirfi Creeds confified. ThefeTeftimonies would incline one to think, not only that fome Summaries of Faith were gi- ven by the Apoftles as Rules of Preaching to thofe whom they fet over the Churches founded by them, but alfo that thofe Apoftolick Summa- ries were larger and fuller than fome learned Men have been willing to allow. Let us there- fore endeavour ^[ivhatAr- II. Sfxondly, To difcovcr, as far as we can rrl-dVcon- gain any Light, what was the Rxtent of thefe ^^''^- Summaries, or of what Articles they generally confifted. Epijcopius and his Followers would have us believe that the Baptij'mal Creed in the Apoftolick Times, was only a Repetition of the Form which our Saviour prefcribed to be ufed in the Adminiftration of that Sacrament ; and that it contained no more than thefe Words : — 1 he^ lieve in God, the Father^ the Son^ and the Holy Ghofl (u). And thus far his learned Antagonift, as to the Confequences he would deduce from thence, joins Iffue with him : He allows that the ancient Profeffion at Baptifm was generally con- ceived in thofe Words [e]. And where the ju- " the Holy Ghoft the Con^forter, the Sanaifier of the Faith *^ of thofe who believe in the Father, and in the Son, and « in the Holy Ghoft. [e] Formula^ qua primitus ad Bapufmum venientes Fidem Juam de SS. Trinitate projitebantur^ fimplex erat^ atque his vere (u) Aiitiquiljimuni, quodque 171 prima Baptijmi Admhu/iratione, jam inde ah ipjis ApoftoloruDi Credo in Deum, Patrem, FiJi- um, & Spiritum Sandum. E- pifcop. Injiitut. L. 4, Se^. 2. ionporibm ^^Jitabatur, hoc »ral, \ c. 34.. Fol I p. 340 dicious of wh^t Articles thejirjl Creeds conjtjled, 27 dicious Bull concedes, a Man ought to examine Serm, l: things well before he difputes. And yet the '"*'""^''*'*^ good and pious Grabe^ who was not lefs emi- '^^^ ^p'"^- nently modeft than learned, thought the Quef- Sli. ^' tion worth looking into again : and, after an accurate Confideration of the Holy Scriptures, and of Confequences to be fairly deduced from them, was of Opinion that the firft Lines of the Creed ufed in the moft ancient Adminift ration of Baptifm, were larger than the Confeffion which Epijcopius2\\ovj^: So much larger, that, after duly weighing and examining of every Article of what we now call the Apo/iles Creed, he thought it plain, that the Creed ufed in the Infancy of vere verbis concepta : Credo in Deum, Patrem, & Filium,' & Spiritum San6tum. Hac eji pajjiva doSiijfirnorum hodie 'Theologorum fententia *. It may not be improper here to obferve, that in moft of the ancient Creeds the Article concerning the Holy Ghoji comes in abruptly, after this manner Jnd in the holy GhoJi : Which would induce one to think that that Article originally followed more clofely to the fecond Article and in J ejus Chriji his only Son our Lord: And confequently that the whole Creed might be what Bifhop Bull allows to Epi/copiuSy VIZ. I believe in God^ the Father^ and the Son^ and the Holy GhoJi. But this can certainly prove no more, than that the Article of the Holy GhoJi might at firft imme« diately follow the Article of J ejus ChriJJ being the Son ofGody and that the intermediate Articles were inferted fome time, before the Abruptnefs of the Article And in the Holy GhoJi J was taken notice of, and fupplied by the Words / believe^ which were afterwards added. But at what Time they were inferted, or that they were not inferted in the firft Ages, can never from this Observation be proved. Bull. Judicium, c, 6. §. i8. p. 331. the O/what Articles thejirjl Creeds conjijled, the Church, foon received fuch Additions to it, as that, in the Apoftlcs Time, and by their Authority, or at leaft Approbation, it had in it all the Articles which the Apoftles Creed now contains, excepting thofe concerning the Defcent into Heil^ and the Commufiion of Saints^ and perhaps alfo that concerning the Church : and therefore that the Creed, as to the Subflance of its Articles, is called rightly Apojiolical^ and that it was juftly challenged by Irenceus as a tradition received from the Apoftles and their Difciplcs. The Arguments he ufes to juftify his Claim to the feveral Articles, are too long to be pro- duced, and yet too clofe to be abridged : But whoever is curious enough to read them at large will receive ample Satisfaction for the Time it will coft him (x). It muft be fufficient in this Place juft to recite the two Hypothefes on which he builds, and which, of themfelves, fpeak fa- vourably on his fide. In the former of thefe Hypothefes he fup- pofes that " the firft Chriftians, whether they *^ were Converts from Jews or Heathens, did " in the folemn Profeffion of their Faith at *' Baptifm (either of their own Inclination, or " by the Apoftles Command) obferve one thing " which Reafon itfelf dictated, and which the " Prad:ice of all Times confirms to have been (x) See them at the end of the fixth Chapter of Bifhop BulPs yudicium Ecclcji^ Catholicity in Dr. Grabe\ Edition. The En- gl ifh Reader may fee them \n Holland's Tranflation Vol. II. p. 229, Cfc. " obferved tj esr' ovof/joiTo^ Ij3(3-« XpjfS tS Itt' ovo(AotTC(; UiiivfAxroq dyvBy 0 o'ioc rm U^o(P^Wav 7ifoiK'n^vl;i roc kxtx TQv lijj-yv ndvTU^ 6 (puTi^oiJLivog y.biTcci. Juft. Mart. Apo/. i, c. 79, 80. p. 116, I 18. Creed 32 0/what Articles thefirjl Creeds con/ifled. Serm. I. Creed to a greater Length than the Scriptures as •"""■^^"■^yet have been brought to fupply. For I would refer to the famous Paffage in the Clofe of the J Pet. iii. third Chapter of the firft Epiftle of St. Pete?- -, where, if I were allowed to explain the nine- teenth Verfe of the Dejcenf of our Saviour's Soul into Hell', (and the good and ingenuous Bifliop Bevcridge " confefTes that if a Man be refolved " to hold it in that Senfe, he knows no Rea- " fons ftrong enough to draw him from his " Error in it. For he is fure that the ancient " Syriack, and Arabick, and Ethiopick Ver- " fions feem clearly to carry the fenfe that " way (d) 'y if therefore I fay this much con- troverted Place may be underftood at laft, as it was formerly, of the Defcent into Hell [f] ;) 1 Pet. iij. [f] nuV«T 20' pro- niay as well be underftood of our Saviour's human Soul of tbe"^^^^-'^ o'* Spirit, or the ^^£v^-a which he refigned to his Father ^on /«f into the Crofs (Luke xxiii. 46,) as of the Divine Spirit or ^*^^* Holy Ghoft. And Lf^oT^cin^uc, may be ufed as fynonymous to (^&)C7ov>5^£K^ which fignifies being kept or preferved alive. Luke xvii. 33. A6ts vii. 19. Compare alfo Judges viii. 19. I Sam. xxvii. 9, 11. 2 Kings vii. 4. Lxx. The ninetenth V"erfe diredly affirms that they were Spirits our Saviour preached to, and that they were in Prifon when he preached to them : But no clear Text, I believe, can be produced where the Word Spirits is ufed for Men in the Fleflo^ or Spirits in Prifon for Men under the Dominion or Bondage of Sin : Whereas thePhrafe is a proper Expreffion for Souls confined in ^ feparate State. (See Rev. xx. 7.) So that the proper rendring in this Place I fhould think would be this Being put to Death in the FleJJj^ but pre- ferved (d) Be ve ridge on the 39 Articles, /• 75? 7^' 2 we 0/^what Articles the jirjl Creeds conjijied, 33 we have then our Saviour's ^//^tT/;;^^, Death^^^^^- !• Defcent into Hell, RefurreSmi from the Dead, ^"'"'^^^ Afcenfion into Heaven^ SeJ/ion at the Right-hand of God, the Subjection of all the Angelick Powers to him, and a few Verfes afterwards, his Return again to judge the ^ick and the Dead, and in this i Pet. iv. 5, third Chapter, Baptifmfor the Remiffion ofSins^ ferved alive in his Soul, £' ca, in which he went and preached to the Spirits in Prifcn, that is, to them that were dead, to whom, the Apoftle fays in the next Chapter (ver. 6.) the Gofpel was preached : And the Dead he there mentions in Oppotition and Contiadiftindion to the ^ick, whom he had mentioned Ver. 5. St. Peter ieeming to have had in his Mind, a Paflage which 'Juftin Martyr complains was erafed out of the Prophecy of Jeremiah by the Jews, viz. The Lord, the Holy God of Ifrael, reme?nhered his Dead, which Jlept in the Duji of the Earth, and defcended to the?n, that he might preach unto them his Salvation *. The fame Paf^ fage isalfo cited four feveral Times by Irenaus f. But whe- ther this was ever a genuine Paflage of the Prophet or not;- our rendering ofthe Paflage of St. Peter before us is confirm- ed, as Bifliop Beveridge obferves, by the old Syriac, Ara- bic, and Ethiopic Verfions , it agrees with the Interpretation of the moft ancient Fathers ;{:• it literally fulfils feveral Pro- phecies of our Saviour; (See Ifai. xHi. 7. and Ixi. i. and Zech. ix. II.) and it bell fuits with the Apoftle's Defign through the whole Context, which is to enumerate in Or- der, the principal Adions of our Saviour, as I have obferv- ed above. Whereas if the Words are to be underftood of our Saviour's Preaching by his Spirit to the old World thro* the Miniftry ot Noah j it is hard to give a Reafon why the Apoftle * Jull. Vizxt.lrypho. p. 220. f Viz. L. 3. c. 20. §. 4. p. 214. &■ L. 4. c. 22. §. I. p. 259. & C. 33. §. 12. p. 273. &L. 5. c. 31. §. I. p. 330. \ Se^ Pearfon on the Creed, p. 228, 241, 242. and Beve- ridge on the 39 Articles, p. 75", /6. all 0/*vvhat Articles the fir fl Creeds confijled. all mentioned within the Compafs of a few Lines, fubfequent to one another, in the Or- der they fliould be placed in by the Nature of Things : And mentioned and brought in with- out any feeming Neceflity from the Subject Matter the Apoftle was upon 5 but rather with a Defign (as he had Occalion to mention one fundamental Article of the Creed, viz. the Suf- ferings of the Bleffed Jefus) to fubjoin in a Pa- renthefis the reft that followed and were confe- quent upon it. But as I hint this as a Conjedure only, it be- comes me to fubmi t it : And therefore I fliall pro- ceed from Inferences and Conclulions from Apo- ftolick Writings, to the clearer Teftimonies of Authors, who though they lived later in Time, have more exactly given us the Creeds of feve- ral particular Churches, and in the very Words and exprefs Terms, in which the Catechumens (or Candidates for Baptifm) were to recite or to refpond to them, at the Time of their Baptifm. Apoftle Hiould here introduce it. Neither would it fb well agree with the Participle ^^psy-^sK, which fuppofes a local De- fcent or Motion of the nviVf^ha, Induced by thefe and perhaps other Confiderations our Re- formers at firft, when they drew up our Articles in the Year 1552, founded the third Article concerning the Going down ofChrift into Hell u^on this very PafTage. That Article, ^hen firft publifhed running (when tranflated into Englifh) thus. " As Chrift died and was buried for us ; fo alfo it is to " be believed that he went down into Hell : For his Body " lay in the Sepulchre till his Refurredion, but his Spirit *' which was fent forth from him, was with the Spirits *' which were in Prifon, or Hell, and prCached to the f* fame, as the Place of P^ter does witnefs. I For Of what Articles fhejirfl Creeps cdnjijled. 3 5 For perhap^s it may be urged that the Serm. L Forms I have produced from Irenaus and Ter- ^— "v^^ tidlian^ were rather Paraphrafes, than exadl T'ranjcripts of the Creeds of their Times: And fo far I am very wiUing to concede : But I can- not perfuade myfelf that they were Creeds whol- ly of their own Invention or CompiUng. Pa- creeds kepp raphra/h I can readily conceive them to be : ^''"^^''JJJ''' And fo much the rather, becaufe we know that the very Form or Words of the Creed itfelf, were not in ancient Times committed ordina- rily to Writing, but kept as Ire?i£U5 and Jc- rom fpeak in the fie Poly tables, of the Heart fej ; that fo they might not come to the Knowledge of Unbelievers. For which Reafon Sozo/?2en was perfuaded not to infert a Copy of the Ni- cem Creed into his Hiftory, becaufe it was probable many uninitiated Perfons would read his Book, who ought not to read or hear the Creed (f). For the exad: and verbal Form of the Creed, as it was recited at Bap- tifm, was ftudioufly concealed from the Pagam World, and not revealed to the Catechumens themfelves, till juft before their Baptifm or In- itiation in the Chriftian Myfteries, when it was delivered to them as a fecret Mark or Token by which the Faithful in all Parts of the World might, without any Danger, make themfelves (e) Sine Chartd ^ Atra- I Tahulis Cordis carnalibus. Sec, metito fcriptamhabentes, per Spi- \ Hicron. Ep. 6i. ad Pammach, ritum, in Cordibus fuis Salutem. Iren. L. 3. c.4.p. 178. hiSym- holo Fidei <^ Spei liojlray quod, ab Jpojiolii traditum, non fcribitur in Charta ^ Atrarnmo, fid in c. 9. ^oelin Edit, Benedid. Ep* 38. Tom. 4. col. 323. (f) Sozomen. L, i. c, 20, ^ 38, 39. b 2 knowa 36 Of v/hit Articles fhejir/i Creeds cojififled. Serm. r. known to one another, and difcover whether Strangers, pretending to Chriftianity, were real or true Believers or not (g) [g]. Tbt Creed, iihy culad Symbol. [g] From this Ufage it is fuppofed the Creed took the Name of Symholum^ a Word fetched (moft likely) from military Affairs- it being cuftomary in Civil Wars, where the Arms, Language, and Manner of Fighting in borh Ar- mies are the fame, for every General to give his Soldiers a diftinct Symbolj that is, a Watch- word or Sign ; that if one met another, whom he had Reafon to miftruft, by asking him the Symbol he might difcover v/hether he was Friend or Foe*. In hke manner, (as fome think f,) the true Sol- diers of Jefu? Ch^ift knew and diftinguiflied one another by the Form of the Creed, which therefore was called the Sym- bol or Sign. A late learned and ingenious Author, who al- lows that " this may be in part the Senfe of the Word, yet *^ does not apprehend that it comes up to the full Intent '^ thereof j nor does he think it fliould be derived from a " TVIilitary Cuflom, but rather from fomething which in its ^' own Nature is more correfpondent and agreeable to the *' IVorJhlp and Service of God, wherein the Creed is ufed. « And (g) Critical Hijlory of the Creed, p. 20 — 23. * Ruffin. in Symh. ij. ad -Calcem Cypriani. Edit. Oxon. -f- Symboli hujus Injiitutionem quod at tine t ; Ruffin us /// Expo- fitione Symboliy ^ Auguftinus Lib. I . de Symbolo ad Catechu- menoiy z.\.cS Serm, 181. de tempore. Et Autor Sermonis 115. de Tempore, inter Sermones illos Aicgufiini. Et Ifidorus Hif- palenfis, Lib. 6. Originum. c. 9. £/ Etherius ^7f Beatus, Lib. i. contra Elipundu?n. Tom. 4. Part. 2. coL 506. Edit. 4. Et Ra^ banus Maurus. Lib. 2. de I^p. tutione Clericorumy c. 56. fcrt- bunt fe a Majoribus traditum ac- cepi£e, inflitiitum ejje hoc Symbo- lum ab Jpojjolisy ad diverfai Na- t zones, ad pr^dicandu?n E'vange- Hum difcejjurisy ut omnes ubique Fideles Summam hanc brcnje?n haberent illius Dodrince qu<£ ab omnibus unariimiicr pr^dicare- tur; is' Symbolo hoc, njeluti Teffera militari, difcernerentur Fideles ab aliis SeSiis. Forbes. Injirud. Hijiorico Theologic. Z. I. f. I. §.2. Vol. 2. />. I. Fide etiam Suicer. Thejaur. in ^vf^QoXov. Vol. 2. col. 1084, 1085. And Ofwh^t x^rticles thejirjl Creeds coiijijied. 37 And therefore it is no wonder if fome of the Serm. I- Ancients, when giving an Account of the main Articles of the Chriftian Faith, fhould do it, not in the very Form, or exprefs Words, of the Creed, but by giving the general Senfe and Contents of it in other Words, and thofe more *' And therefore he is of Opinion, the Signification of the ^' Word is more naturally to be fetched from the Sacra, " or religious Services of the Heathens (if Idolatry, Impu- *^ rity,and Inhumanity may be permitted topafs under that " Name) where thofe who were initiated in their Myfteries ^' and admitted to the Knowledge of their peculiar Ser- *' vices, which were hidden and concealed from the great- " ell part of the idolatrous Multitudes, had certain Signs ^ or Marks, called Symbola^ delivered unto them, by which " they mutually knew each other, and upon the declaring *^ of them, were without Scruple admitted in any Temple, " to the lecret Worfhip and Rites of that God, whofe Sym- *' bols they had received *. And it mult be granted that this Author has abundantly proved the Ufe of fuch Symbols among the Heathen, both from Heathen and Chriftian Writers f. But then he alledges no Authorities that the Creed was called by the Name of Symbol^ in Imitation of that Heathen Pradice. And therefore though this be an in- genious Conjedure, it is fome Prejudice againft it, that this Derivation is never mentioned or hinted at by any of the Ancients. *' Neither is it very likely (as another learned " Author obferves) that the Chriftians would have (b nice '^ a Regard to the abominable and filthy Myfteries of the ^' Heathen, as to chufe that Signification of the Name *^ Symbol for the Creed • when with much more Decency, *^ it might be fetched from the innocent and ordinary Cuf- *^ toms ufed in Military Affairs, from which it is with grea- *' ter Probability derived, both by ancient and modern « Writers J. * Critical Hijiary oj the Creed, p.ii. t Ibid. p. 11—19. D 3 adapted X Bingham*; Jntiquiiies. L. 10. c, 3. §. I. FoL 4. /. 67. 38 O/'what Articles ihe firjl Creeds confijled, Skrm. I. adapted to the Subjed: or Occafion upon which ' — ^^"^ they were writing. But in After-Times, when the very Forms of the Creeds could no longer be kept fecret, but became publick and known ; fo that the Writers of the Church found it to be of no longer Ufe to be on the Referve, we meet with the very Creeds of feveral Churches : that is, the exad" Formularies which were ex- pounded and delivered to the Catechumens, and in the very Words of which Forms they were obliged, w^hen baptiled, to make Pro- feffion of their Chriflianity. Terufaiem '^ ^^^^^ ^^^ vcio^ ancicnt we meet with, as '.^npr-ba. the moll undoubted publick Creeds of thofe oal ' Churches whofe Names they bear, are the Creeds of Jerufalem and of Ccejarea in Paleftine. 'Je-^ rufalem^ though fubjed: to Ccejarea^ as its Me- tropolis, was yet, in Point of Time before it, being the firft Church in the World, and fo the Mother of all Churches^ as the Fathers af- fembled at the Council of Conftantinople juft- ly called her (h). For there the great Myfte- ries of our Salvation Were tranfafted ; there the Preaching of the Gofpel commenced : Accord- ing as the Evangelical Prophet had foretold, \:z\, u. 2. Qn^ Qjzion fdall go forth the Law^ mid the Word of the Lord from Jerufalem. And therefore, (notwithflanding the Story concerning the Apo- ftks meeting together at Jerufalem by mutual Confent to compofe a Creed, and each one's throwing in a particular Article, in order to Complete it, has been often and clearly proved ) Theodoret. E, H. L. 5. c. o. f. 207, a Fable O/'what Articles thefirfi Creeds confiflecL 39 a Fable (i) ; yet) it is not at all improbable that Se rm. I, yerujalem might be the Place in which the iirft Formulary of Faith was compiled, and that the Creed of yeriifalem^ (ftill preferved in the Works of St. Cyril^ a very ancient and moft excellent Bifhop of that Church) is the very Creed. For that Father in the Clgfe of fome Catechetical Led:ures he read upon it, calls it the Holy and Afojiolical Faith delivered down to us for our ProfeJJion(k) -, meaning, one would think, a?i Holy and Apofolical Creed^ delivered down for the Confeffion of our Faith. For nWic, or Faith is the Appellation he gives the Creed tlirough all his Leftures. From whence we may infer that he looked on it as the Com- pofure oi Ajojiolieal Men, that is, of fuch as li- ved in, or foon after, the Apoftolick Age -, and who drew it up as an Antidote againft fome He- refies which began early to infeft the Eaftern Parts of the Church. And v/hat feems to make more for the Antiquity of this Creed is, that the Arians, (who prevailed chiefly in the Eaft, where this Creed was received,) wiiea they feverally give in their Confeffions of the Faith, as they pretend they had received it from the Beginni7ig, exprefs it m Words as near as they could poffibly to the very Words of the ferufalejn Greedy that fo it might not be objected to them, that they had deviated from the ancienteft Form of Faith (I). The (i) See as in the Note (n) Page 19. ?uk7.c ritfftf.;. Caf. 18. §. 32. /. 300. (J) Bull. JTii^icma c. 6. §. 20. /. 333. D 4 Creed cc cc 40 fy what Articles the Jirjl Creeds confijled, Serm. I. Creed ofj^£';7//j/(f;;7 therefore certainly very much *'""''^^~*^ deferves our Attention : And therefore I fhall here coUedt and put together (from the Ledtures of St. Cyril) tlie feveral Articles of it according to the natural Order in which they fliould ftand, and in which he expounds them. 72>«rorm tf " We believe in one God, the Father Al- im^*^^ " niighty, Maker of Heaven and Earth, and of all Things vifible and invifible (m), " And in one Lord Jefus Chrift the Son of God, the only begotten, begotten of the " Father, very God, before all Worlds, by *' whom all things were made (n). Who was '' incarnate and made Man (0)^ was crucified " and buried (p)^ rofe again from the Dead " the third Day, and afcended into the Hea- *' vens, and lat down at the Right-hand of the " Father (q)^ and will come again in Glory to " judge the Quick and the Dead, of whofe '^ Kingdom there fhall be no End (r), '' And in one Holy Ghoft, the Comforter, who *^ fpake by the Prophets (s)-^ and in one Baptifm " of Repentance for the Remiffion of Sins (t)% ^^ and in one Holy Catholick Church; and in '^ the Refurredtion of the Flefhs and in the " Life everlafling fuj, The Creed cf Thus ran the ancient Creed of Jerufalem : caefarca. rpj,^^ ^£ Ccefarea is pretty much like it, and (m) Cat, 7. §. 4. f. 114. l^ Cat. 9. §. 4. p, 127. (n) Cat. 11. ^. 2\ . p. 159. (0) Cat. 12. in Titulo. p. 163. ^* §. 13. p. 168. (p) Cat. 13. in lit. p. 182. ({) Cat. 14. in Tit, p. 204. I3 §. 24. p. zij. . 24, verVhzQd. ibid. p. 38. con* O/'what Articles thefirjl Creeds conjijled. 43 confifted, I think it is manifeft, that, as our Serm. I, Bleffed Saviour commanded his Difciples to bap^ ^— v*^ tife all Nations in the Na??te of the Father^ and of the Son, and of the Holy Ghojl; it was the firft and principal Care of the Church to in- ftruifl her Members that thefe Three were the one God whom Chriftians were to adore. Ac- cordingly fhe infifted on Faith in that Point as the prime Thing, and without Profeffion of which fhe would admit none to be baptifed, or to profefsChriftianity. And fhould we erant Jp''^^"?''"'' to Epifcoptus that the Confeiiion 01 this r aith, covfejionof at the Time of Baptifm, was originally com- '^' ^''^'^' prifed in the fliort Form he mentions, viz. / believe in God, the Father, the Son, and the Holy Ghoji ; yet even this Form carries in it a Confeffion that thefe three are the God in whom the Perfon baptifed believes : And con- fequently, if this were the only Confeffion then demanded at Baptifm, it would follow that this Dodlrine was looked upon, from the Be- ginning, as the main Article, or rather as the Sum and Subftance, of Chriftianity. But it is certain, (nor does Epifcopius, nor any of his Party, go about to deny it ;) that the Church was not fuffered, for any confider- > able time, to enjoy fo concife a Confeffion of Faith. For many Hereticks arofe, too many to name, even while the Apoftles themfelves were living, who took much Pains to reprefent the Son of God, as a Being diverfe and fepa- rate from the Father, and in Dignity and Na- ture inferior to him. And therefore the Apoftles or their immiedi^te Succeffors found themfelves obliged 0/ what Articles thefirjl Creeds conjijled. I. obliged to require larger and more explicit Con- fellions of Faith from Perfons that offered them- felves to Baptifm, and from all with whom they would hold Communion : viz. fuch as might more clearly exprefs their Belief in the Son's Divinity, and of fome other Articles of the Chriflian Faith, which thofe early Here- ticks did in like manner oppofe. Infomuch that it appears from the Creeds and the Ac- counts of Creeds I have given, that the Creeds of moft Churches, efpecially in the Eaft, not only contained a Profeflion of Faith hi Gody the Father^ the Sofi, and the Holy Ghojly but alfo comprifed an explicit Confeffion of the Di- vine Nature and eternal Generation of the fe- cond Perfon in the Bleffed Trinity, the only be- gotten Son oj God. And the Reafon why they were not alfo equally explicit as to the Divini- ty of the third Perfon, the Holy Ghojly wasbe- caufe thofe early Hereticks had not vented any blafphemous Opinions concerning the Spirit ; except their afcribing the Infpiration of the an- cient Prophets not to Him, but to fome in- ferior worldly Spirit ; in Oppofition to which Herefy, He is in one of Irensus's Confeffions ftiled the Holy Ghojt who preached by the Pro- phets (y)y &CC. And in the Jerufalem Creed, the Holy Ghojly the Comfort ery who /pake by the Prophets fzj. Had the Divinity of the Holy Spirit been more early difputed^ the Confeffion of it, be affured, would have been more early (y) See pag. 20. I 'Judicium, c, 6: §. II, 12. p. (z) Pag. 40. Vide Bull. | 127, 128. in of whixt Articles thejirfi Creeds conftjled, 4^ in the Creeds. The BeHef of that Doctrine be- Serm. I. ing not lefs elTential, than that of the Father's being Maker of all things, or of thofe other Articles which in all the old Creeds are predi- cated of the Son, or of thofe thai follow the Expreffion of Faith in the Holy Ghoft [i]. AH which Articles and the Order of them all (you will obferve by comparing them) are much the fame. And how {hall we account for fuch n Harmony in the Creeds of different Churches, unlefs the Articles of which they confift, had been tranfmitted down as fundamental Arti- cles or Dod:rines of Chriflianity, from the A- poftles, or other Apoftolick Men, by whom the feveral Churches were founded. Not that all fundamental Dod:rines were ever intended to be comprifed in Creeds ^ (for Creeds were defigned as Bars and Fences againft Breaches upon the Faith, rather than as Enclofures of the whole Faith (a) 5) but that no Doctrines [i] Note that the Reafon why the Articles which follow Creeds of That concerning the Holy Ghoft, are omitted in the Oeeds of Casiarea and Cisfarea and Nice^ was becaufe in that Council there was fhly'^JjH no Difpute about thofe Articles : And therefore both Eu- the Holy febiuo and the Council only rehearfed fo much of their ^^oft. Creeds, as there was Occafion for to oppofe the Herely of the Arians ; leaving the reft to be fupplied in each Church, from the Creed which every feveral Church had ufed *. faj See Dr. Waterland'/ La- dy Moyer*j Le^ures^ Serm. 8. />. 3 2 1 — 3 2 6 . and Critical Hi- Jiory of the Athanafiari Creed, p. 2S^ — 289. Importance p. 244. Di/courfe of Fundamentals, p. 40—43. * Bingham'j Antiquities. L, 10. c. 4. §. 14. Vol. 4. p. no. See alfo Bijhop Bull. Judicium^ f. 6. p. 324. and Dr. Berri- man's Lady Moyer'^s LeSiure^ p. 108 a7id 309. were '46 Ofwh^t Articles thejirjl Creeds conjljied. Serm. I. were ever inferted, but what were deemed Fun-*^ ^'"'^'^r^^ damentals or Effentials, as my next will fhow. It is true, as the Apoftles, or iirft Authors of \ Creeds, infcribed them not on Paper with Ink, but on the flefhly Tables of Mens Hearts, as has already been faid (b) \ and as they might not infift on any certain Form of Words to which all Churches fliould ftriftly be confined v each Church might think herfelf at Liberty to exprefs her Creed, as fhe did her Liturgy, in her own Phrafes, and to take in more or fewer Articles as fhe faw Occafion, fo long as £he kept to the Analogy of Faith laid down in Scripture {c). And this may be the Reafon, and undoubtedly it was, why we meet with io many Creeds in the firft Ages, though agree- ing in Subftance, yet differing in Expref- fion (d). But that the Expreffions of them all were orthodox and pure, as well as the Sub- ftance and Articles uniform ^ we have the Ac- knowledgment of one who will hardly be fuf^ pecSed of fpeaking too highly, or too favoura- bly of them. Pr.ciarke^j For Dr, Cldrkc acknowledges (and it is very 7tp2y%(^'^^ in him to do fo;) that *' In the Days of ftfhret"'^" " the Apoftles, Chriftianity wasperfeft; and Firft centu- " coutiuucd for fome Ages in a tolerable Sim- ""^ " plicity and Purity of Faith and Manners ^ (hj See pag. 35. (cj See the Critical Elftory of the Apojiles Creed, p. 38, 39. and Dr. WaterJandV Athanafian Creed, p. 278. and 285, ^V. (dj See Collet ions of thun in U (her^^ Symbolis ad CalcemChro* nologi^e Sacra. Bingham'/ An- tiquities. L. lO. r. 4. Wall'/ Irffant Baptifm, Part 2. c. 9. §. 10 — 13. Vol. 11. p. 399 — 433- " fupported Cy what Articles the firjl Creeds conjtjled, 47 " fupported by fingular Holinefs of Life, by Ssrm. L " Charity in Matters of Form and Opinions, " and by the extraordinary Guidance of the " Spirit of God^ the Spirit of Peace, Holinels, " and Love. Particularly it is remarkable that " for the Space of Three Centuries [and all the Creeds we have produced are long within the Compafs of that Time] " the " Creeds of all the Churches in the World, " both Greek and Latin^ in Europe^ Afia and " Africa^ were in fenfe uniform, and flood " clear from Matters of philofophical Enqui- *^ ry (^)." This, he is fo fare of, and pleafed " withfo much, that he repeats again : " What- " -ever metaphyfical Speculations the greateft " part of the Writers, [before and at the Time " of the Council of Nice,] indulged in their " Controverfial Writings ; they never fuffered ^'^ thofe Speculations to become Part of their " Religion : As appears from the Uniformity " of ALL THE Creeds both Greek and Latin^ " in ALL the Chriftian Churches of the World, " for THREE Centuries (/). Thefe are very frank and open Conceffions: And many fuch we (hall find to drop from that Gentleman's learned, though mifguidSd, Pen : But at prefent I chufe to conclude with thefe, that I may leave them upon your Minds. (e) IntroduSlion to the Scrip- ture Do^rine of the Trinity, pag. ix. Third Edition printed from the Author'' s la(l Copy, (f) Ihid, pag. xxiv. POST- 48 POSTSCRIPT. D |R. Clarke having exprefled fo particular a Regard for the Creeds of all Churches within the three Firft Centuries, I think it not amifs, to fubjoin That in the Apojiolical Con-- Mr. -WW- fiittitions^ which Mr. Whifton will tell you raaerofthe " arc thc moft facrcd Part of the Canonical tTr^^^ '' Scriptures of the New Teftament (^), the tions. « original Laws and Dodlrines of the Gofpel ; " the New Covenant, or moft facred Standard " of Chriftianity 3 equal in their Authority to *' the four Gofpels themfelves, and fuperior in " their Authority to the Epiftles of fingle Apo- *' ftles : fome Parts of them being our Saviour's ** own original Laws delivered to the Apoftles : " and the other Parts the publick Adls of the " Apoftles themfelves met in Councils at Jeru- " falem and Caefarea before their Death [h). Strange Ranting ! However as this Creed may have been a Favorite of Dr. Clarke as well as of Mr. JVhiflon (the latter of whom calls it the moft ancient and au then tick Creed now extant in the Chriftian World, and to which even that we call the Apoftle's Creed can by no means claim an equal Authority (/) ;) I Ihall therefore give it, for the Reader's Satisfaction, only tran- (g) Title to Mr. Whiilon'i third Volume of his Primiti've Chrijiianitj ; as pritiied in his Fro^ofals^ (h) Hi ftorical Preface, p. ^^, 86. (i) Sermons and EJfays, p. 278. flated POSr SCRIPT. 49 a little more honeftly than Mr. Whifton has done it. *^ I believe and am baptifed into one unbe- i^e cn^d /« " gotten (/') only true God, Almighty, the^t^^.^t " Father of Chrift, the Creator and Maker of^^o"^* " all Things, from whom are all Things. " And in the Lord Jefus Chrift, his only be- " gotten Son, whowas born before all Creation, " who before the Worlds, with the good Will " of the Father, was begotten, not made (l)^ : " By whom all Things were made in Heaven " and in Earth, vifible and invlible: Who in the " laft Days came down from Heaven and took " Flefh, and was born of the Holy Virgin " Mary, and converfed holily according to the " Laws * of God and his Father, and was cru- * ^^ ^^^» " cified under Pontius Pilate, and died for us. Father. *' and aroie from the Dead, after he had fuffer- " ed, the third Day, and afcended into Hea- *^' ven, and fat down on the Right-hand of the " Father, and ftiall come again in the End of " the World, with Glory to judge the Quick " and the Dead, of whofe Kingdom there fliall " be no End. " I am baptifed alfo into the Holy Spirit, that " is, the Comforter, who wrought in all the Saints from the Beginning of the World, and afterwards was lent to the Apoftles from the Father, according to the Promife of our Saviour and Lord Jefus Chrift -, and after the (C (k) Here Mr. Whipn inter- polates the Word Being, con- trary to the exprefs Words of E y Apo the Greek Original. (I) Ov Kk]£itjyf/ja. srae- X. r. X. Iren. lb. c. ,10. p. 49. lical Firji life of Creeds^ /<9 /^t' ^ Rule of Dodrlne. Heal Writings ; as Writings dictated by the Ho- ly Ghoft : Whereas all Creeds that are not A- poftolical, and all unapoftolical Additions to them, that is, in fhort, all Creeds that are any where in ufe at this Day, are but the meer Compoiitions of Men, of Men certainly fallible, and perhaps miftaken. Is it not therefore fuf- ficient, \^ Preachers of the Go/pel take the Gofpel i//J// for their Rule ; if they guide themfelves by the Scriptures, which are certainly true, be- caufe certainly infpired ; without being ftrait- en'd or cramped in their Preaching, by human, and therefore poffibly wrong, Expofitions ? This, I believe, is putting the Queftion as f^-^^'^'f^ flrong as you defire : And if the fiidgment ofu^-verfai the Churchy of the Church univerial, in every tlottbVL Age and every Place, might be given in An- fwer, it would foon be decided. For I know not where, nor when it was, that any Branch of it, found or unfound, ever left their Preach- ers at Liberty, to interpret, and infer from Scriptures as they pleafed ; to vent their own Notions, their ow^n Fancies and Whims, and then, as authorifed Expounders of the Word, to wreft and torture the Bible to fupport them. This is an Independency^ which I queftion whe- ther even the Independents then f elves profefs or acknowledge, whatever they pradlife or are for- ced to allow. For no Set of Men fure holding Communion with one another (as I think they \ do) ever left each feparate Member to form a Creed for himfelf ^ but expelled at leaft (v/he- ther they had any Canon or not to enjoin it) that all fliould fubmit to fome Articles of Doc- i E 4 trine / Fir ft Ufe of Creeds, to he a Rule of Docflrlne. trine approved by the Community. But whe- ther I am right in this or not (for who can anfwer for the Extravagancies of Men ?) I am fure all Churches that have ever pretended to Difcipline and Order, have always demanded of Can- didates for the Miniftry, of all whom they have cntrufted with expounding the Scriptures, not only Teftimonials of their Morals and Learning, but alio fome Teft of their Soiind- nefs in the Faith, In the primitive Church (as we are aflured by the learned Compiler of its Antiquities) Perfons ordained to the facred Of- fices " not only anfwered to certain Inter ro^ " gatories or ^le [lions of Dodfrine that were " put to them; but they were obliged alfo to '^ lubfcribe a Body of Articles or Confef- " fion of Faith at the Time of their Ordina- '' tion/^^: And by an efpecial La w of ^z^/- '' 721 an, it feem.s, they were to give in, before *' all things, a Libel or Paper, expreffing their '* Orthodoxy, fubfcribed with their own pro- '' per Hands (g)y And this Prac^tice has in all Communions Greek or Roman, reformed or un reformed, been ever continued to this very Day. In all Churches, be allured, as well as in our own, particular Caution has always been had that they who are appointed to preach the Gofpel, fliall be fuch as the Church, who com- (/) Bingham, L. 4. r. 3. n- 2. (g) Exigi etiam mife oimiia fib eo qui ordinandus ifi, Ubd- lupi ejus propria fubfcripliotie com- plement cm qiif£ ad re dam ejus Fi- dem pertifunt. juft in. No'vei, 137. ;/. 2. apud. Bingh. ibid. miffions The Impojition ^Articles of Subfcription, &c, 57 miffions them, believes will preach nothing Ser. II. bat what the Gofpel contains. ' ^^"*^ And to this Caution it is owing that in our rbe 39 Arti- own Church particularly, though Faith in the t^baiEnd Fundamentals onh of Chriftianity, though an ^'"'^'''^' Affent to thofe only Articles of Faith, which have been thought neceffary to Salvation by the Confent of all the Chriftian World, (which Ar- ticles are exprefled in the ancient Creeds, and which Confent is ftown by the Reception of thofe Creeds in all Places and at all Times 3 tho' I fay Faith in thefe Articles only) is all that is required of Lay-Communicants ; yet fince Dif- fenfions have arifen in the Chriftian World a- bout fome other Matters of Religion alfo ; iTie therefore thinks fit, for the Prefervation of her own Peace, (and not to prefcribe to other Churches) to declare her Senfe, in fome addi- tional Articles^ as to the Truth, or Falfhood of fuch controverted Points. And thefe Articles ihe requires to be fubfcribed by her Clergy in general with whom fhe entrufts the inftruding of the People, and alfo by fuch Laymen as are in Stations wherein they may affe6l the Church, as a Teft of their Confent with her own Judg- ment in the Matters difputed. But as a Belief in the Matter of feveral of thefe Articles is not abfolutely neceflary to Salvation ; fhe therefore calls them, not Articles of Faith^ but Articles of Religion [a]. Where it is worth our obferv- mg [a] " The Church of England, faith the learned Bifhop SuUingfleet^ makes r\Q Articles of Faith ^ but fuch as have the Teftimony and Approbation of the whole Ciiriftian *« World 1 ^he Impofiiion of Articles ing that the Church of Rome makes no fucli Dillind:ion, but, proclaiming herfelf infallible, calls all Articles of Dodrine, whether they be of any Importance or not, Articles of Faith \ and requires of all her Members univerfally,- Lay as well as Clerical, an implicit Submiffion to, and Belief in, them all ; nay and further impofes them upon the whole World under Pain of Damna- tion (h) ; it being one of the Articles of the *Trcnt Creed, that all the Errors expreffed in it, are the true Catholick Faith ^ without which 720 Man can befavcd. Whereas the Church of E/Tg-- hrndj we fee, propofes thefe Articles (meaning fuch of them as are not comprifed in the Creeds) in modefter Terms, and entitles them only Ai'- ticles for the avoiding of Diver jlties of Opijiions^ and for the fiahlijhing Confent touching true Re- ligion; and only prefcribing them to her own Children, that fo flie may provide for her own peaceable Confent in thofe Dodrines of Truth (/). *' World of all Ages, and are acknowledged to be fuch by *' Rome itfelf : And in other things fhe requires Subfcription . ^' to them, not as Articles of Faith^ but as Inferior Truths^ " which fhe expeds a Submiffion to, in order to her Peace '^ and Tranquillity *." The fame Senfe the learned Bifliop Bramhall^\2X.t Primate o^ Ireland^ expreflesof theic Articles : " We look not (faith he) upon them as Ejpntiah of faving " Faith ^ ox Legacies of Chriji and his Apofilcs-^ but in a *' mean, q.s pious Opinions fitted for the Prefervation of U- " nity f. (h) JrchLiJ/sop Laud againji Tijher, §. 14. /,. 52. (i) Archbijhop Laud, lb. ♦ Stillingfleet'j Rational Ac- count of the Proteflant Religi07t. p. 54. t ^I'dLmhdXVs Schifm guarded, P-375' Neither of Subfcription defended. 59 Neither does fhe exadl or require any more of Ser. IL- the Laity in her Communion, than that thev do .^TT^C*^ not impugn them ; that they do not affirm them '''' '" ^''^ . ^ ^ ,. -^7-r-: * iiL Laity, only to be m any part uperjittious or erroneous^ orjiich Abides of as 7?iav_j}ot "-imtkjLJ^o^ ^^^^^ to (k). This is all that, with Relationto thefe Articles, is enjoined on the Laity: And there- fore if the Laity keep themfelves filent, and do not oppofe them ; (whatever their private Opi- nions may be, as to any of thofe Articles which make not a part of either of our Creeds;) I ap- prehend that whilft they affent to the Creeds themfelves, and wdll comply with our Liturgy, and receive the Rites and Sacraments of our Church in fuch a manner as the Church pre- fcribes them to be adminiflered ; they have a Right to claim them, and to be received as Members in full Communion, except by any Mifcondud: or ill Behaviour they have forfeited and been excluded from it. But on the Clergy thefe Articles have a ftron- To the c\tr- ger Tye : They are to them not only Articles op^' °^^'^'^' Peace ^ not only a Standard of Doftrine that is not to be contradicted or oppofed, as fome have fuggefted (I) ', but they are Articles oj Belief: Not all of them of a Belief neceifary to Salva- tion ; but all of them of a Belief necefFary with us to qualify Men for any publick ecclefi- aftical Minillration. For tho' the Moderation of our Church (as I have already obferved, and (k) See the ^th Camyi cf otir Church in 1 603 . (I) See Bijhop Burnet on the 39 Articles, p. 6 — 8. and Dr. Bennet on the Jame, c. 33, 34. fhall Tlje Impofition f/' Articles jfIiallprefentlyhaveOccafiontoobferveagain)im- pofcs no other Ter'ms of Communion^ than what are, and ever have been, held neceffary Terms in all Cnurches whatever : yet, as to TCerms of the Minifr)\ flie claims (as I fuppofe all other Churches do) a Right to judge and prefcribe for herfelf. And in Exertion of this Right fhe has taken all the Precaution fhe thought neceffary, that they with whom fhe entrufls the Seed of the Gofpel, fliould fow it pure, without any Mix- ture of Tares or Soil. To this end fhe compiled her 39 Articles, and requires of all Perfons ad- mitted into the Miniflry to fubfcribe to the Truth of them -, to Jubfc?^ibe willingly and ex a- nimo that they allow and acknowledge them all to be agreeable to the Word of God (m), and to de- clare in the publick Congregation where they are to minifler, their unfeigned a jfent to them (n). And furely fuch Subfcriptions and Declarations as thefe, mufl be under flood to fignify the Opi- nion and yudgmcnt of thofe that make them, and not barely their Acqiiiefcence in them as Ar- ticles of Peace ^ or only the Engagements to Si- lence and SubmiJJion. Confequently all who minifter in our Church under thefe Ob- ligations (and they are all who minifter in any flicred Office whatfocver) arc not only obliged not to impugn, or oppofe, thefe Articles, but to adhere to and aflert them : And whenever they difcourfe either privately or openly on any of the Points which the Articles comprife, they are bound to explain them in the lame Senfe which (m) Can. 36. (n) 13 Elrz. c. 12. 4 the of Subfcription defended, the Articles exprefs. So that the Articles, in fliort, are to the Clergy of our Church, in the Nature of a Creed : Of a Creed indeed of iife-- rior T'ruths, as Bilhop Stilling fleet calls them ; but as we receive and fubfcribe them as Truths, they are with us as much a Rule of Preaching as the Creeds themfelves. It is not, I fuppofe, expefted that we fliould \\\\\^fo frequently ovjb ftremwufy upon thefe Articles of Religion, as we do upon the eflential Articles of Faith: But w^hen we infift on them at ail, we muft de- viate no more from the Senfe of the Articles, than when we are dilcourfing on the Funda- mentals of Chriftianity, we may deviate from the Creeds. Since therefore our Articles as well as the "^^ ^'^'f^ Creeds are deligned by our Church, for a Hide cLih,tr> of DoBrine or Standard of Pj^e aching -y we muftc/S^^rl include the one as well as the other, when we aflert her Authority to impofe any Rule at all, but the Scriptures, for fuch an Ufe. And this is an Authority which I think none can difpute, except he imagines that the bare acknowledg- ing the Scriptures themfelves to be the Word of God, and an Engagement to receive and preach the Doftrines which he apprehends the Scriptures to contain, is a fufficient Teft for any Man entrufted to explain the Scriptures. But the Loofenefs of any fuch imagination as this has been well laid open by a very judicious and folid Writer : Who has proved in a clear and perfpicuous Manner, that " the Dodlrines of *' the Gofpel are not any Senfe inditrerently ^' affixed to the Words of Scripture ^ but that " preciie I'he Impofition ^Articles precife determinate Meaning, which was fig- nified or intended by the facred Writers {p)r Confequently a Man may profej's to believe, and may 7'eally believe, every Verfe, every Word, in the Holy Scriptures to be true, in the Senfe in which he himfelf underftands them, and yet not believe the true Doctrines of the Gofpel, for the fetting forth of which the Scriptures were given us, nor embrace the real genui?ie Chrifti- an Faith. For it is the true Senfe of the Gofpel, as diftinguifhed from all other Senfes and Inter- pretations, that is the true DoBrme oi \ht Gof- pel. And therefore furely if it be neceifary to provide, as much as may be, that the Minifters of the Gofpel do really teach the Dodtrines of the Gofpel ; it muft alfo be neceffary that the Governors of the Church (they on whom it lies to appoint Men to the Miniftry) do require of thofe, with whom they entruft the Office of preaching, a Teft or Evidence of their affent- ing to the Gofpel in that Senfe which they themfelves believe to be the true one. For as the Penman's Senfe was certainly but one; it muft belong to the Governors of every Church, to determine that one fingle Senfe for all who receive Authority from them to preach it. Be- caufe whatever Senfe appears to the7?i to be the true Senfe, in Points difputed, that muft be the Senle, an Agreement in which they are bound in Confcience to require, as a due Qualification ia thofe Men whom they admit to the Miniftry. (o) Dr. Stebbing'j Methods of fupforting Chriftiamty. c. 2. I This of Siibfcription defended » 6 1^ This I believe will be allowed by all, who Ser. IL allow the Affignment of publick Preachers to be under any Regulation or Government. For tho' no Man, as to himfelf, is bound to believe, neither indeed is it in his Power to believe, upon the Authority of another, any Senfe of the Scriptures to be true, but what he thinks to be fo himfelf; yet ii his Senfe of the Scrip- tures be different from theirs to w^hom the Ap- pointment of publick Preachers belongs; he muft not, he will not, he cannot expedl, theyfhould admit hi?n to preach and explain them; unlefs they who are to judge of the Qualifications of Preachers, have nothing to do, but to think every one qualified v/ho thinks hifnjelf fo ; and to be direfted by the Judgment of every feveral Candidate, and not by their own. But the Ab- furdity of this fure does not want to be fhow'd. And therefore I would hope no more need be faid to vindicate the Right or Authority of the Church in requiring Subjcriptions to proper Ar- ticles or Creeds^ as Tefts or Evidences of the Soundnefs of their Faith, whom fhe admits to fuch an Influence over the Faith of others : '^ For " fuch Tefts we fee, are not defigned to / " oblige Men to believe, what they cannot be- v *^ lieve ; but only to difcover what it is they do / " believe : They are not defigned to lay any / " Force upon Men's private Judgment, but I " only to bring their private Judgment to / - Lightr (p), J (p) Stebbing, utfupra, p. 40.' It 6^ The Impojition g/'Articles S£R. II. It mull indeed be owned (and our Church I "Y^fZ^ think does own it) that anyChurch may ^rr,;;o/ •hjc^cd;'' only in their Living and Manner of Ceremonies^ but aljo in Matters o/^Faith {s)\ And if fo ; the Miniftry of the Word, in fuch a Cafe, inftead of being committed to Men found in the Faith, will be entrufted, very likely, with thofe who andjuhtj, will pervert it. " But we hope it will be thought " no juft Exception againft any Scheme in " which Men only are concerned, that it is 11- '' able to thofe ill Conveniencies which arife " from human Infirmity; and that we are not " to throw away what is good in itfelf, be- *' caufe accidentally it may be perverted to a " wron^ End." If any Scheme could be '' thought of, which would abfolutely fecure *' to the Church a Succeffion of Orthodox " Preachers ; all that wifli well to Chriftianity, " furely, would be glad to embrace it. But *' as this is impoffible, unlefs it had pleafed *' God, to have done that which it has not " feemcd meet in his Wifdom to do, (i. e. " to perpetuate the extraordinary Gift of In- " fpiration ;) we muft, and ought to be con- " tented with fuch a Security, as Human Pru- " dence, under the ordinary Guidance and " Direction of God's Spirit, is able to afford " us. And therefore fince no one has yet found " out any better^ nor indeed any other ^ Secu- " rity for the Orthodoxy of Chriftian Minif- " ters, than what we have mentioned 3 thisSe- " curity muft either be born with, or you muft (i) Article 2Q. '' fay of Subicrlption deftmdeL 6$ *^ fay that it is not right or fitting for the Ser. IL *'* Church to require any Security at all (r). ^--^r— ' But who will fay this? For myfelf I would rather venture to add, that how great foever the Mifchiefs may be- where the Appointment of Minifters and the Exadion of Tefts hap- pens to fall into the Hands of Men erroneous in the Faith ; yet the Mifchiefs attending an u^ niverfal Liberty for all Men that pleafe, to f reach what they pleafe^ would be of higher and more dangerous Confequence flill. For where a Church infills on Uniformity \ though it fhould prove an Uniformity in Error \ the Minds of her Members are, generally fpeaking, fettled and compofed : They know what Re- hgion fuch Church profefi"c?, and what Autho- rity file produces for it: And therefore when- ever Oppofitions arife, they will be able to fee how far their own particular Tenets are affefted by them, what Weight the Objections have, and what they drive at : Confequently (hould the ^ Objedtions be rationally urged and founded on Truth, and the People be not involved in Preju- dice as well as Error ; let the happy Reforma- tion of Religion among ourfelves, witnefs how foon and how far the Force of Convidlion may prevail againft any efiiablifhed Articles andTefts* But what Hopes could ever be entertained of ^^' <^««fi*- any fuch Reformiauon on the contrary Scheme ? w^ ''ar-fe. For if every one were admitted to preach the Z'mRuL!' Gofpel, who thinks himfelf fufficiently quali- fied for the Office; and had the Liberty alfo to (r) Stebbing. JbU. p. 4^, 43- F in- 66 ^b^ Lripofiticn ^Articles Ser. II. interpret the Scriptures in any Senfe, which hrs '^^ — ^^""^ Prejudice, his Fancy, or even his Judgment, fliould fix on ; might not we have as many In- terpretations of the facred Texts, as there are Men who preach it ; and as many Extravagan- cies be brought into Pulpits, as there are Here- ticks, or Enthufiafts, or Deifts to fill them ? The Mif^ ge ingenuous and you will grant it : And '^vLub'e then refled: what would be the Benefits of a 'upiTthl^ Scheme fo long and fo much defired^ I mean a c^m'xlLn- Comprehenjion ; For I fuppofe whenever a Co7Jt- fion. frebenfon is propofed, fomething of this Nature muft be intended : If not, I dare aver, more will be difappointed than gratified by it. Think therefore, I fay, what would be the Benefits, what would be the Eflfeds, of fuch a Compre- henfion ; of fuch a Comprehenjion of Errors y (as furely you will permit me to call it) fince Truth is but one^ and therefore of ten thoufand diff'e- rent Opinions, which a Comprehenfion may include, only one can be true. Tell me then, I befeech you^, a Church com- prehenjive ! what elfe do you mean by it, but a Church in Confufion ? a Church without any Uniformity or Order of Dodlrine or Difcipline? a Communion receiving indifferently into its Bofom, and promifcuofly into the fame Con- gregations, Men entertaining difitrent Ideas' of the God they worfhip, and intending in the fame Service different Degrees of Adoration ; profefiing oppofitc Faiths in the very fame Creeds, putting contrary Senfes on the very lame Scriptures, and perhaps not agreeing, or thinking alike, in any two Articles of the Chri- ftian Religion. In of Subfcnption defended. 6j In fuch a Medley, let me afk, *how is it pof- Ser. If. fible ever to expe(5t or hope for a Reformation? ' ' For what is it, which you would go about to. reform ? What Principles would you objed: to, where none are avowed ? What Religion find fault with, where no Number of Men fhall own the fame ? where every Congregation is a Con- gregation of People of different Opinions, and perhaps every Member has an Opinion to him- felf ? To begin a Reformation a Man mufl firfl know, what are the Dodrines that want to be reformed : Whereas here there will be no Rule of Do6lrine to examine : Since any fuch Rule, even the Scriptures themfelves interpreted in any determinate Senfe, is the Thing difclaim- ed. So very difadvantageous are the Circum- ftances in one Cafe above what they are in the other; and fo much greater is the Likelihood of feeing a Reformation in a Church that will a- bide by fome Articles of Religion (how errone- ous foever^) than among a People that wil! not fubfcribe, or fubmit to be judged by, any Articles at all. But the Time calls on me to difmifs this Particular with the Head that occafioned it; which was the Authority of the Church, as to what fhall be preached, even in Matters of Faith, However let me clofe the Sentiments I have expreffed, in the Woftis of a much more unexceptionable Pen 3 of one who, I believe, was never fufpedled of claiming any unwarrantable Powers to the Church fsj. '' There is a Di- (s) Burnet on the Articles, p. 195, 196, F 2 '' flindion T'he Imposition ^Articles ftlndlion (faith he) to be made between an Authority that is abfolute and founded on '' Infallibility, and an Authority of Order. The '' former is very formally diiclaimed by our '' Church, but the fecond may be well main- '' tained, though we affert no unerring Autho- '' rity. Every fmgle Man has a Right to fearch '^ the Scriptures, and to take his Faith from *' them ; yet it is certain that he may be mifta- " ken in it. It is therefore a much furer way for " Numbers of Men to meet together, and to " examine fuch Differences as happen to arife; *' to confider the Arguments on all Hands, " with the Importance of fuch PafTages of " Scripture as are brought into the Controver- *^ fy ; and thus to enquire into the whole Mat- ** ter. In which as it is very natural to think ^' that a great Company of Men fhould feefur- *' ther than a lefs Number; fo there is all Rea- " fon to expedl a good liTue of fuch Delibera* *' tions, if Men proceed in them with due Sin- *' cerity and Diligence; if Pride, Faction and ** Intereft do not fway their Councils, and if " they feek for Truth, more than for Victory. — " And when any Synod of the Clergy has " fo far examined a Point, as to fettle their " Opinion about it ; they may certainly decree *^ that fuch is their Doctrine : And as they " judge it to be more or lefs important, they " may either reftrain any other Opinion, or " may require pofitive Declarations about it, " either of all their Communion, or atleaftof " all whom they admit to minifter in Holy ^ Things. I have of Subfcription defended, 69 I have been longer on this Particular than at Ser. II. firft I intended : But as a Ride ofDoBrine was ''-^"v"'*^ the Point to be conlidered, and as Articles pe- culiar to every Church, as well as the Creeds of the Church imivcrfal are prefcribed for this Rule, I could not avoid vindicating every Church's Right to impofe on her own Clergy the one as well as the other. But as in the o- ther Ufes that are made of Creeds, I have no- thing to do, but with Creeds only ; I fhall be able to difpatch what is behind in fewer Words. The next Ufe which we find to have been f/'^'f^^^f' always made of the Creed, was for the Inftruc- tonfemonV tion of Catechumens^ or Candidates for Bap- Baptifm. tifm-y who being all of them under Obligation to learn it, the Greek Writers frequently from thence called it Mathema^ or the Lejj'on (t). Neither were they to be inftrufted in, or to learn, it only : But before they were received as Mem- bers of the Church, they declared in a very fo- lemn Manner their AlTent to all the Articles it contained. And this they did partly by rehear- fing the Creed itfelf, firft to the Catechift, and then to the Bifhop during their previous Exami- nation (u) ', but afterwards more fully by the folemn Anfwers they made to the feveral Quef- tions or Interrogatories, which the Minifter pro- pounded to them at the Time of their Baptifm, concerning the feveral Branches or Articles of (t) Bingham. L. 10. c. 3. ». 5. Cif Suicer inMoi.%i*ioi. (u) Bingham. L. 10. c.z. o. which yo Second life of Creeds^ Ser. II. which it was compofed (x). And this I bc- '^''"^^""*^ lieve has been the Practice of all Churches in the Adminiflration of Baptifm, ever fmce the Time that Baptifm was inftituted. Whatever has been the Form of the Creed in any part of the Church ; to the Articles of that Form, has every Perfon baptifed been required to declare (by himfelf if he could fpeak, if not by Spon- sors anfwering for him) his full, fixed and fteady Affent. i7jeCburcFs And no Body fure will queftion the Church's Aut onty. ^^^j^Qj-j^-y ^j^^g f^j. . ^^y ^^^ |.j^,^|. ^hinks, would think it prepofterous, fhould flie ad: other wile. For is it not fit the Church fhould be fatisfied a Perfon holds the Chrijlian Faithy before £he re- ceives him into Chjvjiia?i Communion ? And therefore fince the Church all over the World has agreed on fome Articles as eflential Articles of the Chriftian Faith -, as Articles without an Affent to which, a Perfon, though received in- to the vifible Church, would not be a Member of the Church iJivifihle ; is it not again both fitting and neceffary, that every Perfon that de- fires to be baptifed, (that is, to be initiated by the Sacrament of Baptifm into the Chriftian Communion and Privileges,) fhould firft give Evidence or Affurance of his holding thofe fun- damental Articles, in a joint or uniform Agree- ment to which the Unity of the Catholick Church confifls ? And how can an Affent to thefe Articles be better affured, than by declar- ing it in fome Creed, or fetForm of Words, uni- (x) Ibid. z;. II. f. 7. «. 8. ^>. verfally for ConfeJ/ion of Faith at Baptifm. 71 verfally approved of all over the Chriftian Ser. IL World ? Thus far then the Church does no more than what it evidently concerns the pub- lick Guardians of the Faith to do -, viz. to fet a proper Fence at Admiffion, and as far as flie can, to fee that thofe fhe receives as Chriftians, be Chriftians in Reality [b]. [b] I find I am a little too forward in my Affertions : An ohjeai- Buc it was meerly through Ignorance : For when I writ ^'^ "^'"''^^ "-' down the Paragraph above I was not aware that the Senti- ^'"^' ments I have exprefTed ever were, or indeed ever could be, contradided. But upon further Examination 1 find myfelf miftaken : A Gentleman (whom indeed I fhould hardly have thought of at this Time of Day, had it not been his Fortune to have fallen into Hands, through which many of his Frag- ments will be preferved to Pofterity : This Gentleman it feems) has determined '^ That every xMari (who offers himfelf '^ for Baptifm) muft judge for himfelfj and fee Vv'ith his own *' Eyes^ what is plain : And that the Ckrgy have no Autho- '^ rity or Right to refufehim; who cannot beperfuaded to " believe what they think plain and fit to be required *, \n this manner once talked a revereixl Brother, who indeed had been forgotten, had not his good natured Refpondent con- defcended to preferve fo notable an Afferiion, and to fliow tlie Force of his Reafoning. " Confequenriy (fiith he) the " Clergy are bound to admit every Man to Baptifm, who " profeffes what he himfclf thinks plain, and iit to be requi- *' red as a Qiialification. That is, the Clergy have a Right " to require a Profeffion of Faith, in order to admit a Man " into the Church by Baptifm : But in the Exerciie of this *' Right, they are not to be directed by their own Judg- *' ment and Confcicnce, but by the Confcience and judg- " ment of another Man. The Perfon who offers bhnfelf " for Baptifm, is to judge both for himJelf^wA thcm-^ and " to * Sykes in Dr. Rogers'/ Re- n.'ie-zv. p. 274, 275. cited from Dr. SykeV Anfjjer to his Dif- courfe of the vifjble and invifible Church of Chriil. /. 135. ± IHiall Uon ^ird life of Creeds y I fhal! now proceed to TLmiup. of A Third Ufe which has been made of Creeds, contnifn of and that is for Chriftians to confefs their Faith ^h^M ^" ^^^ puhlick Worjlnp of the Church, For be- ^Z"?'^.'^- caufe how orthodox foever Men may be at the Time of their Baptifm, or at the Time when they take the Baptifmal Vow, Faith and Engage- ments upon their ov/n Perfons \ they may yet afterwards apoflatife from it; therefore the Creed was in Procefs of Time introduced into the publick and daily Service of all Churches (y) ; that the Members of each Communion by thus jointly repeating that Confeffion of Faith which binds and unites all national Churches in one Church univerfal, may not only put one another daily in mind of the Terms upon which they were admitted into her Communion; but may alfo receive mutual Encouragement in the Faith they hold, by thofe frequent AfTurances which every Man gives of his ftanding to, and perfeve- ring in, it. And here again fure no one, (except the Adverfary, I have noted, fliould meet us a- gain) will have any thing to objedt to us : For is *' to prefcribe to them upon what Terms they ought to ^' admit htm. So that it feems after all the Out-cry we ^' have haH for Liberty, the Clergy are to be excluded ^' out of the Charter : They are allowed neither Reafon nor '' Confcience of their own, but are bound to fubmit both " to the PerfuafiODS not only of their Inferiors, in the ^^ Church, but even of Perfons not yet admitted into it. So ftrongly reafons this unthought of Antagonift, whom therefore I hope I fliall think of no more. (y) Bingham. L. 15. c. 3. 11,26. 4 . i^ for Publick Congregations, jt not highly decent in any ratiojial Man's Opi- nion, that when Men are performing Chrijlian Worjhip, that Worfhip in which they dcfire to be heard and received purely as Chrijlians ; they fhould profefs to one another, in the Prefence of God, their Continuance in that Faith, which if they ever forfake, they have no Right to the Privileges of Chriftian Communion. PublickConfeJJions then of the Chriftian Faith, by Congregations publickly aJjembiedioY the joint Performance of Chriftian Worfliip, will proba- bly be allowed us. But then we muft exped: that they, who judge a bare Subfcription to the Gojpel, as the Word of God, a fufficient Teft of the Or- thodoxy of thofe who preach the Gofpel, will certainly contend that an opea Declaration of the fame thing by common Chriftians, will be a fufficient Evidence of their Chriftianity : Or, if they fliould be pleafed to allow us further, a Creed or Form of Chriftian Faith, literally drawn up in Scripture Terms^ I muft grant that neither the Principles from which they argue, nor the Defign they have in view, will permit them to allow us any thing more, But whatever they allow, it is to be hoped ^^ ^^^^"^2, that we may retain the Forms we are in Pof- ^^p^epd in feffion of, fo long as we can ftiow, that though scHpture all the Terms in them are not to be found ex- ^''""* prefsly in Scripture, yet all of them exprefs the fame Doftrine, which the Scriptures deli- ver in other Terms of the fame Signification. And if our Creeds be found fault with for not being exprefled in fcriptural Terms only; let them bear the blame^ who by an artful Mifap- pliqatioa y4 'Third life of Creeds^ Ser.it. plication of Scripture Terms at firft, made it neceffary for the Guardians of the Faith to ex- prefs the Scripture Dodirihe in other Terms more explicit, and not fo liable to be perverted and abufed. And even our modern Upbraiders of Creeds not exprefled in Scripture Words, dai- ly convince us, how infufficient Scripture Terms only are to confine the Confeffions of Men, fkilful in prevaricating, to Scripture Senfe. Suppofing then a Creed to be again draw^n up in ftrid:, fcriptural, apoftolical Words ; Do you imagine that thofe who think differendy from the Apoftles, would not wrefi the Apoftles Words from the Apoftles Meaning, as much now, as they did even in the Apoftles Times? As the Queftion is put, I do not fee how you can well deny it. And therefore you muft al- low that Creeds purely fcriptural^ may, by one fide or other, (it is no matter by which) be u- fed to exprefs an a7iti fcriptural Meaning. But being willing to fpeak clearly and intel- ligibly on this Point, I will borrow the Reafon- ings of the fame accurate Author, to whom I have been beholden on my former particular {p:^. " Let us fuppofe (faith he) a Creed or Form of " Confefilon drawn up all in fcriptural Terms, " and that this Creed, and none elfe, w^ere ap- '' pointed to be ufed both at Baptifm, and in " the publick Affemblies of thofe who, owning " the Scriptures in general to be the Word of " of God, do all of them go under the com- '' mon Name or Appellation of Chriftians: " Let us fuppofe this the Cafe, and then we ^- would for Publick Congregations. 75 would alk any reafonable Man, amongft Ser. II. themfelves, to what End the Uie of this Creed was appointed ? And a fenfible Man would anfwer (or furely he would be filent) that the End of it was that Chriftians might declare their mutual Confent to the Things intended, by the Words of that Creed. But how fo ? Is there not a manifeft Diflference among us in many Points of Faith ? And are not Creeds defired in Scripture Terms only, with this very Intent, that notwith- ftanding we differ as to the Senfe of the Creed, we may all of us have a Form in the Words of which we may join, yet each re- peat it in his own Senfe ? (a) But in this Cafe, how would there be any mutual Conjkit ? There would be a mutual Rehear jal of xh^Jame Words^ if you pleafe : But as it is the Senfe that confti- tutes the Creed ; as the Confeffion cdnfifts not in the Pronunciation of the Words, but in the Meaning in which the Words are ufed ; though the whole Congregation ihould repeat the Jame Form ; they would yet recite as many differ e?it Conjejjiom of Faith, as there would be Men of different Opinions prefent. '^ And v/ould not this be a moft deteftable Mockery ? In fo fo- lemn a manner, and under the awful Pre- fence of God to make a Show or. Appear- ance of confeffing an Agreement in the fame ' Faith, when there is no Agrecmentof Faith at all ? It is hardly in our Power to frame an Idea of a more ihocking Abfiirdity. And (aj 'Oy>'/u fAiv ^K^avr^J, «'- I ydfjooix^i^PfotSiTf^. hen. Froi^m. ^' indeed ^he Authority of the Church, indeed they themfelves that propofe it feem to think it a little hard of Digeftion : Elfe why do they plead for one Form in which ^' all m.2iy join-y and not defire that every Man *' may have Liberty to repeat a Form of his own ^' chufng? Is it not that the Congregation may '^ Jeem at leaft, to make one and the fame Con-- *^ f^ffi^^ ^ ^"^ ^hy ^^^ ^^^ ^h^ fame Confef ** fon ; unlefs it be, becaufe they themfelves *' think it abfurd to have different Confeffions in *^ one and the fame ^ vifible Communion ? And if they are thus afhamed of their Scheme them- felves, and therefore endeavour to cloke and dif^ guife it^ we may hope that no unprejudiced Men will want more to be faid in its Confutation. Tie Right of Having therefore examined, as far as feemed Jfexptif needful, the Church's Authority to compile oid^^''^^ Creeds fdr the Ufes mentioned, and to exprefs the Senfe of Scripture, when neceffary, in Terms more explicit than what Scripture fupplies 5 few Words will ferve to finiili this Head by enquir- ing what further Authority fhe has, when Oc- cafion requires, to explain and e?darge them. For her Authority to propofe and alTert the Faith being once allowed; her Right to ex- plain and defend what fhe afferts will necefTari- ly follow. For does it not as much lie on her to preferve the YdAthfomid^ as to propofe it found? And therefore if her moft ancient and original Creeds, becaufe drawn up in few Words of large Extent, were afterwards found liable to be perverted and abufed by fubtle Conftrudions to a Senfe quite different from what the Compilers themfelves iQ explain and enlarge Creeds. 77 themfelves intended ; was there not the lame Ser. II. Reafon to explain the original Terms by others, as there was to impofe thofe original Terms at firft ? And if the general Terms muft be ex- plained by the Addition of others that are more reftriftive \ the Creed muft neceffarily be enlarg- ed in Words ; although in Senfe it ftill continue the fame. To illuftrate this Matter, let us fix on the Creed which we call the Apojiles : And let us fuppofe this Creed, (as the Author of the Critical Hijiory of it does (a) ) " to have been neither " the Work of one Man, nor of one Day, but *' during a long Tradt of Time, to have pafled " fucceffively through feveral Hands, e'er it " arrived to its prefent Perfediion : Some of its *^ Articles being derived from the very Days of *' the Apoftles, and others afterwards added by " the primitive Doctors and Bifhops, in Oppo« " fition to grofs Herefies and Errors that fprung *' up in the Church." This fuppofed, he grants us, and fo, I believe, does every one elfe, that thofe Words in the fecond Article— -^W in Jejiis Chriji his only Son our Lord, were part of the Creed from the very Beginning. And that thefe Words were intended by the Compi- lers to exprefs the Divine Filiation of the Son of God, of the Subjia7ice of his Father, before all Worlds ; has been amply proved by an Orna- ment of our own Church, to the Approbation of a very confiderable Branch of the Roman Ca^ tholick Church abroad (b). The Sum of whofe (a) Page 34. (bj Set the Bijhof of Meaux'/ Letter to Mr. Nelfon in his Life cfBipo^ Bull. p. 386. Arguments 'the Authority of the Churchy Arguments I may have Occafion perhaps to mention in another Place (c) : At prefent let it fuffice to note that as Herefies arofe, thefe Words were reftrained to fignify no more than what the following Words import, viz. that ye/us Chrift was the So?j of God^ by virtue of his Concept io?i of the Holy Ghoji, and his being horji of the Virgin Mary, To guard therefore againft fuch an enormous Abufe of fo princi- pal an Article, originally exprefled in Scripture Terms only, moft Parts of the Church where the Herefy ijpread, lirfl: of themfelves, and af- terwards in a general Council affembled, thought fit to explain the original Words, to recall them to their genuine Senfe and Meaning, and to ob- viate any future Gloffes of Hereticks that might otherwife arife. And for this Purpofe, and alfo to prevent any undifcernable mixing of Here- ticks with the found Members of the Church ; what could the Catholicks tliink of lefs than the inferting into the Creed fuch Explanation, that fo, together with the original Article, it might be aTeft ofthe Orthodoxy of all that ihould after- wards communicate with her ? This therefore fhe did, and has continued to do upon every Occafion, when any eflential Article of the Faith has been corrupted or oppofed : And, be iure, w^hen any new Herefy arifes, there is as much need to guard againft that, as againft any former- '' The Defign of the Church, early and late, be- " ing to keep up as ftridily as poflible the whole '' Fabrick of the Chriftian Faith as it ftands (c) See Scrm. 4. '' in to explain and enlarge Creeds, yg " in Scripture ; And therefore if any Part came Ser.IL' '^ to be attacked ; they were then to bend all '-^^^^' " their Care to fuccour and relieve that Part " in order ftill to fecure the whole. And as " fome Churches were more difturbcd with " Herefies than others, and fome with one *^ kind of Herefy, others with another ^ to this " it was partly owing that the Creeds in vari- *^ ous Countries are fo various and different ; *' fome infifting particularly upon this Article, *' others upon that, as Need required j and all " ftill endeavouring to keep up and maintain " one whole and entire Syftem of the Chri- *' fti?.n Faith, according to the full and true *^' Meaning of facred Writ. And this was " nothing more than the very Nature and " Circumftance of the thing neceflarily led to. " For without this pmdent and wife Caution, " the Faith would have been loft in little Time, " through the Artifices of fubtle and intriguing " Men (d)r But I am feniible that I have another Head behind that muft have fomething, though a very little will ferve, to be faid upon it : For it is III. The Obligation that ever lie? upon \hc Greeds to Be Church that her Creeds h^joimd:, that they con- [r,"tv"^ tain no other Articles than what are to be prov- ^'"^ ^,""^*' tdjrom the HoLy ibcnptures, Irom whence on- ly Creeds miift be drawn ; and ihe raain and fwidamejitiil DodLrines of which only they ought to exprefs. This is a Point on v/hich (d) Dr. WaterlandV Athanafian Creed, p. 286. 4 I be- Creeds to be found, and to I believe, I fhall not be called upon to laboun On this Head, the Perfons I am concerned with, (though I am very fmcerely concerned yir them,) do not want to be convinced. It is a Dodrine they are always ready to hear : But, for that Reafon, give me time to fay, that it is what we are always as ready to pf-ecch. Believe me, good Chriftians, we are as anxious to guard you againfl thofe that would impo/e upon, ad load your Faith, as againft thofe that would deprive or rob you of it. For all our Church means, is to preferve her Members, as from In- fidelity on the one Hand, fo from Credulity on the other. And as ihe has obferved, from long Experience, that the one always introduces the other ; fhe endeavours, as far as lies in her Power, to guard againft either. For which Reafon, {lie is as careful, not to multiply or aug- ment the Terms of her Communion, as fhe is not to diminijlo them. And therefore whoever wants longer Creeds than the Scriptures will fupply, had better have Recourfe to the Church of Rome, (where they will find one ready drawn up to their Hands) than exped: till the Church of England will acknowledge any that will fit them. For That fhe cannot do whilft her pre- fent Articles are in Being : Where (he is fo mo- deft as to declare that although the Church be a Witnejs and a Keeper of Holy Writ, yet as it ought not to decree any thifig agai?ift thejame ; fo be fide 'i the fayne, ought it not to ejiforce any thing to be believed for Neceffity of Salvation (e). Be- (e) Article XX, caufcj comprehend Fundamentals only, 8 1 caufe, (as flie affirms in another Article) foice Ser. II. Holy Scripture containeth all things neceffary to Salvation ; therefore whatjbever is ?20t read there- in^ nor may be proved thereby^ is ?20t required of any Man^ that it jhould be believed as an Arti-- cle of Faith ^ or be thought reqiiifte or necejjary to Salvation f). And therefore when fhe pro- nounces that the three Creeds^ Nice Greedy A- thanafius'i Greedy and that which is commonly called the Apoftles Greedy ought thoroughly to be received and believed 'y the Reafon fhe gives for it is, becaufe they may be proved by moji certain Warrants of Holy Scripture (g). So that, you fee, the Church of Engla?id propofes no Creeds to be believed upon their own Authority^ but becaufe they are agreeable to the Word of God, The Articles of the Greed indeed are propofed as Articles of Faith : But all Faith muft fup- pofe a Divine Teftimony to the Things believ- ed, as a Ground and Reafon v^hy they are be- lieved. But this Divine Teftimony fure, was never claimed to the Creeds themfelves : They are only Collediions of fome important Truths to which that Tgftimony is given : And there- fore fomething elfe muft be fuppofed as the Grounds of our aflenting to them. Confequent- ly the Scriptures^ which contain the wiiole Re- velation of God, muft be prefjppofed as the only Foundation of our receiving the Creeds, which are at the higheft but Extra&s frorn them, and which Extrad:s are to be believed becaufe there contained-, andyg to be believed as there delivered. (■ ■ ' ■ • — — (fj Article VI. (g) rUuwJv viii., G Not Creeds to be found, and to Not the ?7w(i ve?7erable Council of theChurch ever claimed Subniiilion to her Decrees on any- other Foundation than this. To avoid any Imputation of that Sort, whenever any Coun- cils were held of old ; a 'Throne was ereded in the midft of the AiTembly, on which the Gos- pels were folemnly laid, that all might know upon what Authority their Deciiions were to be built, from what Principles their Conclulions were to be drawn (h). And the fame Deference to the Holy Writings the E;?g-///7j Church profef- fes ftill : Whatever Doctrines are confonant to the Scriptures, fiie recommends to our Faith : But what are contrary to the Word of God, {lie pronounces 720t lawful for the Church to ordain : As to thefe, flie will fubfcribe the Anathema of Cai. i. 8, 9- St. Paul ; Though we or an Angel from Heaven^ preach any other Go/pel to you^ than what Chrift and his Apoftles have preached, let him be ac- curfed. Thus cautious was the Primitive Church : And thus cautious is the Church, that follows the primitive Model ftill, not to impofe on you any Dodrines of Faith, but what the Founda- tion of Faith will fuftain. And even here fhe makes a Difference : For I have ventured to aflert that her Creeds (which are the only Terms fhe prefcribes of hay 'Communion) are not only to contain no other Dodlrines but what are manifeftly the Doctrines of Scripture ; but alfo no other Doctrine than what the Scriptures (h) Suicer in Symb. Nice?!. I >,i,ov. Vol. I. co/. 1226, 1 227. f. 14. 'ud in Thefaur, 'Ev^yyi, J themfelves comprehend Fundamentals only. 8 j themfelves imply to be 7iece[jary to Salvation, Ser. II. " For nothing ought to be impofed as a " necefl'ary Article of Faith, to be believed by *' all^ but what may be evidently propound- '' ed to all^ as a Thing which God requires " all to believe. It being impoffible to make " any thing appear as a neceflary Article of " Faith, hut what may be evidently proved " not only to be revealed by the Word of God, " but to be alfo what God obliges all Men to " believe in order to Salvation (i). Under thefe Reftriftions the Church Catho- lick (wherever fhe fubmits to Catholick Princi- ples) thinks herfelf bound. She expefts her Members to believe nothing as of Divine Re- velation, but what the Records of that Revela- tion plainly contain. Nor of the Truths there difcovered does (lie impofe the Belief of any as a necefjary 'Ter?n of Co?nmunion -, but what {he apprehends the facred Oracles themfelves to re- prefent as a necefj'ary l!erm of Salvation, Since therefore the Articles of all her Creeds have ever been held as Truths of this Value \ fince as fuch they were at firft compiled ; fince as fuch they have alfo been ever defended and maintained ; fince through the whole Duration and Extent of the Chriflian Church, the Belief of thefe Articles was ever acknowledged the Catholick Faith ; the Faith without which no Man has any claim to Communion here, or to Salvation, upon the Chriftian Covenant, here- after; Therefore let me leave it as incum- (i) Stiilingflepl'i Rational Account, p. 55- G 2 bent, 84 Creeds to be found, and to Ser. II. bent, very highly incumbent, on every one, ' "^ ^ who values whether he be a Chriftian or not, to enquire how far the Articles of the Creeds, are really Part of the Chriftian Faith. I call them Creeds in the Plural, becaufe there are many as to ExpreJio?i ; though in Se7ije there is but one: For wherever one con- tains more Words than another; the additional Words are generally to explain the original Terms. All Creeds therefore agreeing as to the Senfe, any Church has Liberty to exprefs her Faith in which flie pleafes: But thofe one would think preferable, which have had the longeji and the ivideji Eftablifhment. rhe three Aud fuch arc the three Creeds which are re- mw^'L ceived in our Church : Not that flie chufes Church of them with any Diflike to thofe (he leaves ; but England, * n y ^ -ivby chofen. becaufe thefe were the Creeds of the Weftern Church before the Reformation -, and becaufe at the Reformation fhe withdrew from nothing but what was corrupt ; and therefore, thefe being Catholick and Sound, fhe ftill retains them. I defigned at iirft to have fubjoined in this Place fome fliort Account of the original Com- piling of each of thefe Creeds, and of the en- larging and compleating of the tv/o, called the Apqftles and the Nicene Creeds, till they were brought to the full Form in which they itand in our Liturgy. But I forefee that this Work will fwell upon my Hands much beyond what at firft I expeded : And therefore fmce the Apojlles Creed is what I fliall very feidom cite ; and comprehend Fundamentals only, 85 and fince I fhall have Occafion to fay as much Ser.IL as I believe any of my Readers will defire, con- cerning the Original and Enlargements of the Nicene Creed, in my following Difcourfes ; I fuppofe I reed not enter upon the Hiftory of thofe Creeds here. But iince I fliall have no proper Call elfewhere to give any Account of the Athanafian Creed (which yet I propofe for. the main Foundation of my Work) I fhall think it not improper to add an Appendix to this Difcourfe, in which I fhall extract, from a very learned Au thorns moft accurate Critical Hi/lory of it, as much as is neceffary, for a common Reader to know, of the A^re^ and Author, and Value of this Creed, and of the Time of its Re- ception in the Chriflian Churches. — At prefent I doubt you will think it more than fufficient, if I detain you to open my future Delign. But fince I have told you that in my following Dif- courfes the three Creeds, and more efpecially the Nicene and Athanafian will be my Text, per- mit me, for your clearer comprehending my Scheme, to mention how I fhall divide them. For I propofe not to confine myfelf to the Or- der of either of the Creeds as they run 3 but ra- ther to digeft the Subftance of them all, as to the Doftrine of the Holy undivided l^rinity^ and the Incarnation of the Divine Word, in the following Order. Viz. I. First, I would fhow that in the Objed ^„";^';]^ of our Worfhip, there are three dijiinci PeijonSyf^^'^-^^^ and each of them Divine, ' '" ''' ' II. Second- Creeds to he found, and to II. Secondly, I would expatiate on the Or- der^ Relation^ and Subordination of the three Perfons to one another. III. Thirdly, I would reconcile the Co- eternity and Co-equality of the Perfons in the Godhead with the Relation and Subordination of the Son, and the Holy Gholl. IV. Fourthly, I would aflert xki^JJnity in the Trinity, or that the three Perfons are un- divided. And then V. Fifthly, As to the Incarnation of our blcffed Redeemer, I would maintain the Doc- trine of t'lico difti?iB Natures^ in the o?ie only FerjonoiChx'i^i, Thefe five Heads, in my five next Dif- jcouifes, I {hall perfue as far as the Creeds will lead me : Though I have no Defign to enter into Controverfy ; but only to ftate the true In- tent and Meaning of our Creeds, to explain their Doftrine in a manner adapted to com- mon Underftandings, to produce the Scriptures on which it is founded ; and to fhow the Strength and Sufficiency of the Support. And in all this Defign it is my Refolution, with God's Grace, to keep within the Bounds which the noble and devout Vincent ius of Lerins prefcribes in a beau- tiful Paraphrafe on my Text, " O Timothy (faith the Apofl:le) keep that " i£hich is committed to thy i'ruji. But what is '' that Truft } Why, plainly a Thing with " which thou haft been trufl:ed, and not what "' thou thyfelf haft invented. It is what thou haft: " received, not what thou haft found out. It is a '' Matter, not of Ingenuity but Doftrine^ not '^ what comprehend Fundamentals only\ 87 " what thou mayft claim to thyfelf, but what Ser. If. *^ thou muft acknowledge as a publick Tradi- ' *^ tion. It is a thing that has been handed ^' down to thee y and does not arife from thy- " felf. Thou mull not claim to be its Author, '' but its Guardian ; not a Mafter, but a Difci- *' pie; not a Guide, but a Follower. " This Depofit (faith the Apoftle) keep: " This Talent of the Catholich Faith preferve ^' inviolable: What has been entrufted with *' thee keep, and fafely deliver : Gold thou haft *' received, and therefore Gold thou muft re- " turn : Never, I charge thee, put off one thing " for another : Never have the Impudence to ^' palm on us Lead inftead of Gold-y nor the ^' K^iavery to impofe on us with the more fpe- " cious Appearance of Copper gilt. " O Timothy, O Prieft, O thou Preacher *' or Teacher of the Word, if the Divine Spirit " has endowed thee with Experience and Skill, " fee that thou approve thyfelf a Bezaleel in " the Tabernacle or Church of God. Like a " divine Artift^ polifli the ineftimable Jewels *' of the Holy and Heavenly Doctrine. Set " them with Fidelity, adorn them with Skill, ^' and add all the Luftre, Gracefulnefs and *' Beauty which thou art able to give them. " In all thy Difcourfes endeavour to clear up " what before was obfcure : Let Pofterity blefs " thee for ftiowing them clearly, what their " Anceftors adored unknown. But always be " fure to teach what thou thy felf waft taught, *' that when thou delivereft thyfelf in a 72ew *' manner^ thou deliver nothing new in Doc- *' tri?ie, G 4 This C?'eeds to he found, and to This is the Cha7'ge of the pious Vincentius^ and this Charge, (if my Abilities prove futfici- ent) as to Caution, by the Blefling of God I will obfei've. Controverfy I have declined, and intend no more than plainly to reprefent what the Church holds, and what the Scriptures au- thorize us to fay, on the Subjects before us, in a manner adapted to common Apprehcnjions. This done, let every one weigh and judge for himfclf : Let him but bring with him a mo- derate Capacity to underftand, an honeft Heart defirous of Truth, and a Submiflion to the divine Authority of Scriptures, on which alone all Dodrines that are Matters of Revelation, muft depend; and I ask no more. But the yneek, the humble, and the peaceable Chriftians are thofe I would inftrud:. And that my Endeavours may fucceed, Do thou, O eternal, ijifinite, and incomprehenfible God, Father of the Word, and Source of the Spirit^ both derived, though neither of thein feparate or je par able, from thyfelf with whom they are effen- tially and indifjolubly one-, 'Enlighten, I be- fecch thee, the tjnderfianding of thy weak and mofl fmful Servant in the Knowledge of thofe great and heavenly truths which thy Son and his Apo- files, by the Infpiration of the Holy Ghofi, have revealed concer?ii?ig thee. Teach me to know thee the only true God, and Jefus Chrifi whom thou hajl fent. And in his Name impart to me aljo of the Holy Spirit, who fear cheth and knoweth the "Things of God, Let the Spirit of Truth guide me, O Lord, into all Truth : Let him call to my 'Remembrance what the Scriptures, declare, let 4 bim comprehend Fundamentals only. 89 htm rejlrain me^ good Lord^ from fpcaklng more. ^f.r. II. Voiichjafe to make me an Injirument^ though un- worthy^ to the Advancement of thy Glory ^ the 'Edification of thy Churchy ajid to the doing one thing in the Courfe ofjny Lije that may be accept- able to thee. Gra?it this, O Father J through thy Sony by the gracious Afiifance of thy Holy Spirit ^ to whoniy o?ie God, be all equal Glory and Frai/e, as long as Fraifcs fhall endure. Amen. A P P E N- 90 APPENDIX to SERM. II. THE H I S T O R Y O F T H E AT HAN A SI AN CREED. Append. ^ *§ -n H E very learned Xyr.lFaierland^ on whofejudg- to ' I "^^"'•' ^^''^ Authority alone I iliall rely, and from Ser IL JiL whofe moft accurate Critical Hijiory of this Creed, I Hiall extrad all I think necefTary to lay before the Reader concerning it, modeftly owns that all he advances is upon probable ConjeSiure^ which in a Cafe that will not ad- mit oi full and perfecl Evidence is as much as can be exped- ed (k). And yet the learned Author, to theSatjisfadion, I believe, of every Reader as unbiafs'd as himfelf, points to a Com- pais of four or five Years, within v^hich Time, upon the moft probable Conjecture it was compofed : He feems al- fb as happy in his Guefe of the Country where the Creed had its Birth, and fingles out its Parent by fuch diftinguifhing Marias, as fccm to leave none that have hitherto been thought on, lo fair a Claim to it, as the Man he mentions. The Compafs ot an Appendix to one fingle Difcourfe, will not permit me to follow the Author through his whole elaborate and compleat Performance : It muft fuffice if I give the Contents only of what the Dodor proves at large (k) Dr. "Watcrl.;nd'i Critical Hi- \p. 2. and C S. />• 223. Jiory of tbi Aibanofan Creed, Introd, j relating Hijlory of the Athanafian Creed. 91 relating to the Particulars I have undertaken to fpeak to. Append. Be it known then to the Reader, that . to Ser. ir. As to the Antiqmty of the Athanafian Creed, (to wave ' — -v^**-^ allDifputes about ancient Tejlimonies or Manufcnpts of more T/^^^ Athana- doubtful Authority,) it was certainly became fo famous in the [q^^ emed fixth Century, as to be commented upon, like tlie hordes upon, about Prayer and JpojUes Crecd^ and together with tliem, about '^^ ^'^^'' the Year 570, by Venantius Fortunaius an eminent Biihop 57^* of Poi£liers in France (I). This is certain Evidence for the Time fpecified, and prefiunptive for much greater Antiquity. For who can imagine that this Creed, or indeed any Creed, fhould grow into fuch Repute of a fuddcn ? Here therefore the learned Doctor refts the Matter as to external Evi- dence (?n). But From x\\Q internal CharaSfers of the Creed itfelf, that is, Pro^'ed fnm from the Do(5lrine3 contained in it, and from its Manner of '^^arlacrt- expreffing them, he fixes more certainly on the Date of the Creed, or at leait very near it. For the Dodor obferves, that in thatPart of the Creed which To have been is concerning the Incarnation o{]Q(wsChY\\\:^ there is not a 'f'^ff'^'^H Word diredly and plainly expreffing tzuoNatures inJefusChrift, "tychbn or excluding (?«^ Nature. Which critical Terms agamffc the 7>Wi ; cr Error of Eutyches are very rarely or never omitted in the ^i^^J//fr Creeds drawn up in the Eiitychian Times, or the Times chaic^don immediately following. There is enough in the Creed to ^« ''^^ 5'"^'^'' obviate and preclude the Eutychian Here!)'; and fo there is "^^^^ in the Trads of many other Catholick Writers before thofe Times : But the critical Terms of t-iuo Natures and one Na- turcj W'hich v/ere neceflary to be inferted in all Creeds af- ter thofe Times, and which were never or very rarely omitted, are wanting in the Athanafian Creed, which is one Reafon, and a very conliderable one, for fctting the Date of this Creed higher than 451. the Year in which the Coun- cil of C^^/r^^/o;z condemned that Herefy (n). Another Argument of the fame Thing is, that this Creed makes noMention of Chrift homgconfub/iantialwith us in one Nature, as He is confuhjlantial with the Father in another. A Tenet exprefly held by fome of the Ecclefiaftical Writers (1) Cntical Hiftory. c, \ />. 60-^ I (m) Ibid. c. 7. ./. 183, 184. 65. ' I {nj Jfbid.c]: f, J90, igi- before g2 Hiftory of the Athanafian Creed, Append, before Eutyches's Time, but feldom or never omitted in the to Creeds, or ConfefTions about that Time or after. This is Ser. II. to the Dodor a fecond Reafon for fetting this Creed higher than the Time abovementioned (o). Which Point he further argues from a PafTage in the Creed running thus One^ not by Converfim of the God- 'head into Flcjhj but by taking of the Manhood into God: Which PaiTage he conceives v/ould not have run in thefe Words, or in this Manner, in the Eutychian Times. For tho' the Eiitychians fometirnes (as well as the Apollinarians of- ten) were charged with the Dodrine of the Converfion of the Godhead i7ito Flejh • yet nothing is more certain than that theGeneraUty of them abfolutely difowned and detefted any fuch Tenet j teaching rather a Converfon of the Manhood into God J and that in fo Utcral and ftrid a Senfe as really to become God, or to be abforbed or loft in the Divine Nature; which h the very Reverfe of the Dodrine which is fometimes charg- ed upon them. Add to this (what we fliall hereafter have an Occafion to mention (p) j ) that the Words in the Original of the PaiTage above mentioned are not, according to the common Copies, fo cautioully or accurately chofen, as they might, or would, have been, had the Creed been drawn up after the Eutychian Times (q). A fourth Argument the Dodor draws from the Simili- tude in the Creed running thus, As the reaf enable Soul and Flejh is one Ma?i^ fo God and Man is one ChrijL This fa- miliar and eafy Comparifon, was much made ufe of by the Catholicks down from the Apollinarian Times, to the Time of Eutychcs. But no fooner did the Eiitychians wreft the Comparifon to their own Senle, pleading for 072e Nature in Chrilt, like as Soul and Body make one Nature in Man j but the Catholicks grew ftrangely averfe to the ^Si- militude, and rarely made ufe of it : Or when they did, it was either to difpute againft it, and condemn it, or elfe to guard and qualify it with proper Cautions and Reftridi- ons : Wherefore it i^ by no means probable, that this Si- militude would have been inferted at fuch a Time in a Ca- tholick Creed, and there left without Guard or Caution^ for Eutychians to make an ill ufe of And what adds Strength to this Argument is, that the Colbertine Manufcript^ which (o) Ibid. p. 19T, 19:, I (j) Ciit. Hifljr. ib. />. 192— (p) Sie Strm. 7. J 194.. was Hi/iory of the Athanafian Creed, 9 3 was copied from the ancient Manufcript of Treves^ which Append. Jaft mentioned Manufcript, the learned Author conjcdures to to have been written while the Eutychian Controverfy was Ser. IT. at the Height, about the End of the fifth Century, or the ^. — v-**^ Beginning of the lixth (r), has entirely omitted this Simili- tude, throwing in a few Words both before and after, to falve the Breach in fome meafure, and to preferve a Con- nection : Which fliews that it was no callial Omillion, but made with defign (s). Thefe Reafons convince the Dodor, that the Creed was ,v^r comp^.fed not made fo late as the Council of Chalcedony but before h Vigihus the Year 451. It cannot therefore be afcribed to />7^/- '^'ap'^'ifis' lius Tapfenjis^ about the Year 4,84. to which many learn- ed Men have afcrib'd it (t). Not to mention, that the Phrafeology of it agrees not with that Writer's ufual Man- ner of ExpreiTion, there not appearing in Vigilius^s Pieces, any Thing of that Strength, Ciofenefs and Acute- nefs, which we find in the Athanafian Creed («). But the Dodor proceeds to fhow that this Creed is ear- Ccmpojed be^ lier than even the Times of Neftorius^ or the ^/'/^C/^«^{?^N^ftorin^' Council, in the Year 4.31. The Creed not condemning ^r //^^ Ephe* the . Nelkriaii Herefy in fuch full, dired, critical Terms, ''}^^ Council as the Catholicks found to be neceffary againfl the Wiles "' ^^^ and Subtilties of thofe Men. There is not a word oi the Mother of God^ or of one Son only, in oppofition to two SonSy or of God's being horn^ fiiffering^ dying: Which kind of Expreflions the Creeds are full of, 2Sx.ti Neflorius''^ Time, and after the Council of Epheius^ to guard the more cer- tainly againfl Equivocations, and to exprefs the Catholick Dodrine in Itrong terras, fuch as could not be eluded. As to what the Athanafian Creed really does expref;, and is conceived to lirike directly at the Neftorian Herely ; it is De- monilration, (faith the Dodor) diat the Words are not more full or expreflfive, than may be found in elder Creeds, and . in the r aihers that wrote againrt the Apollinarians and o- thers, before ever Ncjirrhis was heard of: A clear and jufl Idea of which w^hole matter, the learned Dodor gives his Reader, by fetting down, in chronological order, the Doc- (r) Ibid, c. ^. p. 97, (i) lb. c. 7. />. r94, 19-. (t) As Pafchafiui ^efncl. Dr. Ca've, Dujpin, Fagi, NataUi Alexan- der, Tdr. Bingham, and dfimir. Ou- din. See Ciilical Hiftory, C4 I. /■, 12 — 22. (u) Ibid. p. 195, 196. trine HlJlGvy of the Athanafian Creed, trine of the Incarnation, as exprefs'd in Catholick Writings, from the Apoliinar'mn l^imes down to the Ncflorian^ from the Year 373, to tlie Year 431. From all which he fliows, that wc have great reafbn to believe, that the Athanafian Creed was drawn up either before the Neftorian Controver- fy hid made much Noiie in the World, or at leaft before the Compiler had notice of it. And he tells us, in Con- firmation of what he fays, that tho' Venantlus Fortunatus^ who lived in the Eutychian Times, commented upon this Creed about the Year 470, as has been before obferved ; yet in his Comment he takes not the leaft notice of any part of this Creed being oppos'd to the Errors of Nejiorius or Eutyches^ but only to thofe elder Herefies of Sabcllius^ Jri^ us and Apoli'maris^ which he eipecially makes mention of. And therefore he is perfuaded that this Creed ought not to be plac'd lower than the Year 4,30, or thereabouts (x) Thus high, at leaft, the Doctor thinks the Athanafian Creed ought to be placed : As he had before fhewn how low he thinks it ought to be brought. From the Dodrine of the Incarnation (as exprefs'd in 'hSre7kf'^ the Creed) we may be confident (faith he) that it is not ear- Gio And one who had been in the Monaftery of Lerins^ and a Contemporary with Vincentius^ which will readily account for Vincentiui's having had a Sight of this Creed, fo foon after its Com- pofition. {d) Page 2IC— 2T2, I (/) Chap. 8. /. 223. {*) Chap, I. />. 17. ! (^j Itid: f. ziz, aij, H Hilary Hijhry of the Athanafian Creed, Hilary was made Bifhop in Gaul within the Time men- tioned; viz. in the Year 429: And is allowed to have been a Man of great Parts and Capacity, of a neat Wit and ele- gant Style, for the Age he lived in. The Character which M'ji proba- Gennadltis gives of his Writings, that they yNtxtfinall TraSis^ ^Ar^lt^plp ^^^ extremely fine, faits well with our prefent Suppofition: e/^Aiks. But what mofb of all confirms and ilrengthens it, is what Honor aim oi Marjcilles^ the Writer of his Life, tells us, viz* that Hilary compofed [Symboli Expofitio amhicnda'] an admir- able Expcfition of the Creed. Which is a proper er Title than that of Creed which it now bears. And among the ancient Titles given to it are to be found the Titles of an Expo- fition of the Catholick Faith, or yet nearer, an Expofiiion of the Apoftlcs Creed. Hilary therefore was adually theAuthor of fuch a Work as this is, which either mufl be this, or elfe is loft. And it fecms that this Creed has been fometimes afcribed to the elder Hilary of PciSiiers^ and in one Manu- fcript (though not a very ancient one) was found tacked to fome Pieces of that Hilary.^ which pofTibly might have been occafioned by the Similitude of Names, fince neither the Didion, nor the Matter, nor the Manner of the two Authors are any thing alike {h). Such plaufible Reafons the Dodor gives in favour of his Conjedureabout ////(7ry of y/r/^j; By whom he fuppofes it might have been compiled a litde after his Entrance upon the Epifcopate about the Year 429. The Author it is true lived till twenty Years after, and faw the Rife, Pro- grefs and Condemnation of the Ncjhrian Herefy, and the Beginning at leaft of the Eutychian. But the Creed might then have got out of his Hands, and fo it might not be in his Power to recall it : Nor indeed was it neceflary to en- large or alter it, iince both thefe Herefies are fufficiently obviated in this Creed, though not fo explicitely condemned, as they were in many that came after (i). jyiy tig But it may be asked (fays the Dodor) how the Author's Crted bean^ Name Came to be fo ftudioully concealed even by thofe that ^m^^^'^' received and admired the Creed, and how it came to take ac length the Name oi Atha?iafms^ rather than o^ Hilary i^ To this the learned Dodtor anfwers (and very truly) that Hilary (though a good Man, yet) happened to fall under the Dif- plcafure of the Pope • and there were alio fome Dodrines of (tj I^id. ^,zi-^^zi^, {i) Ibid, (» ti(), St. HiJIory of the Athanafian C7'eed. 9^ St Auftin which Hilary did not like ; fo that not only the Append. Court of Rome^ but the raore zealous Difciples of the great to St.AuJlin^ had a Pique againfthim, and had the lefs Value for Ser. IL his Name. The Way then to have his Creed pafs current, ^«— ^-.y— .^ was to ftifle, as much as podible, the Name of the Author, and to leave it to ftand by its own intrinfick Worth and Weight (k). As to the Name of Athanafms (which is now generally why caiud prefixed to this Creed) theDodtor takes it to have come thus. '^-"^ Athana- Upon the Revival of the Jrian Controverfy in G^z// under ^''''^''''''* the Influence of the Burgundian Kings, it was obvious to call one Side Athanafians^ and the other Side Arians ; and fo alfo to name the orthodox Faith the Athanafian Faith^ as the other Arian. This Creed therefore being an excel- lent Summary of the Catholick Faith as maintained by Atha" nafiusy might in Procefs of Time, acquire the Name of the Athanafian Faith, and fo in a while occafion the Miftake of afcribing it to him, as his Compofition. This is confirmed by what we fee of feveral Trads in the fifth and fixth Centuries wrote Dialogue-wife ; where Athanafius is made the Mouth of the Catholick Side, Arlus of his Party, and Photinus of his. Not meaning that Athanafius^ Arius and Photinus^ were really the Speakers in thofe Conferences j but tho Readers were to underfland the Athanafian^ Arian and Pho- tinian Principles to be reprefented under thofe leading Names (/). And this admired Name, together with the minn^ickTyhenfr/i Worth and Value of the Form itfelf, gave it Credit enough to '^^«''^'^^''* be received in France as an Orthodox Formulary or Syitem of Belief about the Middle of the fixth Century, and into the publick Offices of their Church about the Year 6'jo (?n). In Spain it was known and approved as a Rule of Faith about Trhen in the Year 633, and was foon after taken into their Offices («). ^p^'"* In Germany it was received at loweft about 787 (0). In German^ England it was well known and well approved about the Endand* Year 800, and fung alternately in our Churches in the tenth Century (/>), About fourfcore Years after, it was receiv- [k) Ibid, p. aig, -ao. I {n) Pag, 149 — 154. (/) Ibid. p. 22». (0) Pa;. 154— 157* {»}) Ibid, Chap. 6. p. 146—142. I {/>) Pag, I-7, 158. liijlory of the Athanafian Creed, ed in Italy (q). And in Rome itfelf (which was always more delirous of impofing her own Offices upon other Churches than of receiving any from^them,) it was received in the tenth Century, and probably about the Year 930 (r). From which I'a'y- Time forwards this Creed has been publickly recited in the ^/T^-crtbc Church Offices all over the IVeJi {s) : And it feems in fome Weft. Part of the Greek Church alfo : (chough without the Filioque^ yirjjK fnmc Qj. proceffion of the Holy G\\o'A:fro?n the So?i.) In Mufcovy Greek ^ certainly (/), and probably in Rujjia^ Servia^ Bulgariay Cbunb. and ConJIant'inople (u). So that its Reception has been both general and ancient. It has been received both by Greeks and Latins all over Europe : And if it has been but little known among the African and Jfian Churches, the like may be faid of the Apojlles Greedy which has not been admitted, fcarce known in Africa^ and but little in Afia^ ex- cept among the Armenians v/ho are faid to receive it. l^ht Value 0/ So that for Generality of Reception t\\Q AthanaftanCrttd This Creed, j^^y yjg y^j,.}^ ^^y^ except the Nicene or Conjiantimpolitan^ the only general Creed common to all the Churches. And this fure is a high Commendation of it : It having gained its Ground by its own intriniick Worth and Value, without the Authority of any General Council to enforce it (x). The truly good and great Author has been the Mouth of all the fVeJIern Chuvches, and fome Eajlern too, for a longTradtof Centuries, in celebrating the Glories of the Co-eternal Trinity. And fo may he ever continue (faith the very judicious and learned Dodor, with whom I heartily join) till the Chrillian Churches can find out (which they will not eafily do) 2LJuJ}er^ ox founder J or more accurate Form of Faith than this is (_y). Not that the Church of England receives it upon the Au- thority of its Compiler, or determines any thing about its Age or Author. But fhe receives it, becaufe the Truth of the Doctrines contained in it may he proved by certain War- rants of Holy Scripture (z). That it 7}iay be fo proved is what I have undertaken to fhow in the five next following Difcourfes. And the feeming Objedtions that may lie againft it I fliall endeavour to remove in my concluding Difcourfe, in which I am to explain and vindicate the Damnatory Claufes in it, which will be a proper Time to take what other Excep- tions have been made to it, under Confideration. Ij) Pag. 158—161. (r) Pag. 161—166. (0 P^g' 166. t t) Pag, 167^17^. {X) Pag. 18c. \y) Bid. Chap. S. p. zz<. (x) See the eighth Article of the Cbute.b of England, THREE lOl THREE DISTINCT PERSONS The Object of our W O R S H I P. The Third SERMONr Matt, xxviii. J 9. Go ye therefore and teach all Nations^ bap- tizing them i?i the Name of the Father^ and of the Son^ and of the Holy Ghoft, THE gracious and glorious Redeemer of Serm, all Men (for ever bleffed be his holy ^^I* Name !) having, in virtue of the pre- tITXTT- determinate Counfel of his Father before the^'^'fj^'^''''' Foundation of the World, paid the Price at his Death, and received the Purchafe at his Refur- rediion, even the Heathen for his Inheritaiice^ and the iitmoft Parts of the Earth for his Poffef fion (a) y He immediately provides to call them all to a Senfe of the Benefits he had fo dearly obtained for them, by making his Way known upon Earthy his faving Health among all Na- tions [b), A Knov^ledge of w^hich the Gentiles more '^^^ i^o'^^y efpecially ftood at this Time in the higheft tikl^ ^'" (a) ?{. ii. 8. (b) Pr. Ixvii. 2. H 3 Need, 7he Ttexf opened and explahied. Need, being involv'd univerfally in Error and Darknefs, as well as in Sin ; fo far from know- ing the Way of God, that they knew not even God himfelf^ but did Service unto them which by Nature are no Gods (c). They ckangdthe Truth of God into a Lie^ and worfiipfd andfervd the Creature more (or rather) than the Creator (d) : They were carried away unto dumb Idolsy to this or that, even as they were led fe). They changed the Glory of the incorruptible Gody into an Image made like to corruptible Man^ 72ay e- ven to Birds and four-footed Beajis and creep-^ ing Things of the Earth (f). This was the fad and melancholy State of all Mankind, the Je%vs only excepted, at our Sa- viour's Appearance. For though ibme of the Philofophers and wife ones amongft them feem to have had a Notion, that there mull be fome one fuperior Being above the reft ; yet it does not appear that the wifeft of them all knew either what or who he was. Even to thefe he was unknown : And fo was he proclaim'd upon an Altar confecrated to his Worfhip at Athens^ a City the moft devoted to Religion, of any at that Time in the Heathen World. To remove therefore this Blindnefs, and to root out this Idolatry and Superftition from amongft men, the merciful Jesus fends his Apoftles i?ito all Nations to difciple them to himfelf 3 to turn them from thoj'e Vanities^ the Idols they had ador'd, to ferve the living and true God{g). ^fjGal.iv.8. (d)KQm.i. 25. I (f) Rom. i. 23. (ij I Cor. xii. 2. [ (g) Ad.ix\v. 15. I ThefT. i. 9. I An(i T!I:>€ Text opened and explained, 103 And thus far indeed the Jews had no need Serm. of Converfion : they had kept fleady to the ._^j^^^^ Worfliip of the true God, the God of Ilrael, rbe state •/ ever fince the Time they had fuffered for their '^' ^'^''^' Idolatry a feventy Years Captivity in the Land of Babylon. But the God whom they had hitherto moft- ly worfliipped under the Charafter of One Per/on only, having been now more clearly manifefted, through the Miniftry of Chrift, under the Character of Three -, therefore the BlelTed Jefus, who fuflains one of thofe Cha- racters himfelf, would have the Divine Eflence rightly conceived 3 and fi nee each of the Per- fons had now contributed to Man's Redemp- tion, he would have each of them hencefor- ward notified diftindly to all Mankind. To this End it is that he fo folemnly commiffions theApoftles, in my Text, to initiate all Na- tions, Jews as well as Gentiles, and Gentiles as well as Jews, into the Faith and Worfhlp of them all. Go ye therefore a?id difciple all Na- tiom (g), baptizing them in the Name of the Father^ and of the Son, aitd of the Holy Ghoft, For the Rite of Initiation he fixes on that Bapurm uja which had already obtained. Baptifm had long 'j^^t'ii been in Ufe among the "Jews for the admitting oentiies. Converts from the Gentiles to the Worfhip and Religion of the God of Ifrael (h). And even the Heathens had received it from them, and (g) MstS)j''£ycr«'/f, i. e. Difci- fulas facile y Introduciie per Bap- tifmuJn^ ut doceantur. Light- foct. Hor. Hebr. in he. (h) See Wall' J Intro dtiBion to hit mjiory of Infant- Baptifm. H4 pradtifed ^e Text opened aiid explained. pradlifed it to much the Hkc Purpoie and Ufc (i), Baptifm therefore he ftill retains, it being in itfelf a very fignificant Ceremony or Rite -by ou!taL 00' But whereas the Jews had hitherto bap- ^'' tized into the Name of the Father only (I) -, Je- fus will have the Relations filled up, and all People baptifed into the Faith of the one uni- verfal Lord, by diftindtly naming the three Per- fens included in him. Go ye -—^ and baptize all Nations^ In the Natne of the Father^ and of the Sony and of the Holy Ghoji, lfr\fcbfnh And this Form of Bap^ifn, this very Form c^ to the * of Words^ has the Church ever ufed, from the firft Foundation to this very Day, in the Ad- miniftration of this Sacrament. The Catho- licks, in all Times, and in all Places, conftant- ly baptizing into the Name of every Perfon of the Holy Trinity according to our Blefled Lord's Inftitution (m). And in Times and Places in which Heathenifm remained, it was ufual for them, firft in a folemn Manner to re- nounce their Idols, and then as folemnly to Form of Eaptifm. (i) Jurt. Mart, rlpol i . § 8 1 . atid Kortholt in loc. Tertuil de Prafcript. r. 40. and ds Bap tifmo. c. 5 , (k) See the hifrodu8ion to the Chapter on the Offuefcr the iV/- ■nf J} rat ion of Baptifm in my Ra- tional llluftration of the Bock of Common-Prayer. (I) Baptizabant Juda:i fio- fiiytos, In Non:cn Patris, id eji, in Profeffonem Dei, ^ue?n No- mine Pacris iifignierunt. Re've- lave rat fe Pater in 'veteri Fade- re ; Filiui in ?!ovo, in Carne humand, Mir a cults, Dodtina,, Refurreciione^ Afcerfiwe ; Spiri- tus Sandus in Donis & Miracu- lisfuis. Ad fummam if a Matu.- ritatem accreiserat DoSIrina de Sacro-fancid Trinitate ; ad affe- quendam cujus Agnifioneniy incu- buit omnibus I'erum Deum Trin- unum profuentihitSy ut in ifdus Nomen baptizarent^r. Light- foot. Hor. Hebr. in loc. {m) Bingham's^»//f . Z,. 11. 3. §. I, 2. profefs The T'ext opened and explained. log profefs their Faith in the three Divine Perfons Serm. as the one true God {n), v-i!L^ We very well remember that in the Ads of ^^a i,. 38. the Apoftles we frequently read of Perfons bap- '; ]^^^ 'f* tized in the Name of J ejus Chriji^ or in the "^^-f", Na?ne of the Lord ytfiis^ or i7i the Name of the Lord, But from none of thefc Places can that be proved which fome would infer, viz. that the Apoftles ever baptized in the Name of Je- fus Chrift alone ; or that they did not always baptize as Jefus Chrift himfelf had command- ed, /// the Name of the Father^ and of the Son^ and of the Holy Ghojl. One of the Places feems c. xix. 2-5, to me to import (though Baptifm be mention- ed only as adminifter'd in the Name of the Lord Jefiis^ yet) that it was at leaft adminifter'd in the Name of the Holy Ghqft alfo. The Inftance I mean is that of the Ephefans in the 19th Chapter : St. Paul aflcs them, Have ye received the Holy Ghoji fince ye believed ? They [aid unto him^ We have not Jo much as heard whether there be any Holy Ghojl, Startled at their Anfv^er, St. Paul immediately rejoins, Wito what then were ye baptized'^ i. e. Into what Name were ye baptized ? or into what Baptifm were ye baptized [a] ? For furely had ye been baptized [a] If the firft of thefe Senfes be the meaning of St. Paul's Queftion, '£'? -»■< muft anfwer to the 'e^ Tt^ ho^u, in my Text ; if the fecond it muft fignify, 'Ek r\ Ba^l.c/t^a, i. e. into which Baptifm were ye baptized ? into that of John^ or that of Chrijl f But be either of them the Queftion the Apoftle asks; he feems ftill to fuppofe, that they had not been baptized into Chrijl's Baptifm, becaufe they had not heard of the Holy GhoJ}. (/;) Ibid. C.J. The Text opened and explained, in the Name, or into the Baptifm inftituted by ye/iis^ ye could not have been ignorant of the Holy Ghofi. But it feems they had not received Chrift's Baptifm; tliey had been only baptifed into the Baptifm of John ; and there- fore no Wonder that the Holy Ghoft was un- known to them. For John only baptifed with the Baptifm of Repentance^ foyi^S ^^^^^^ ^^^ ^^^' fky that they Jhould believe on him which pould come after him^ that is, on Chrifi J e fits. But this Baptifm the Apoftle declares not fufficient, by baptizing them now in the Name of the Lord fefm. What ? Into the Name of the Lord Jeius, without naming the Father and the Holy Ghoji ? That cannot be fuppofed : Be- caufe the Occafion of baptizing them in the Name of the Lord Jefus now, was taken from their not having heard of the Holy Ghoft be- fore. The Silence of this Text therefore, as to the Name of the Father and the Holy Ghoft in the Adminiftration of Baptifm, is no more a Proof that thefe Epheftans were not baptized into their Name ; than the Silence of the fame Place as to the Inftru6tions St Paul gave them concerning the Nature and Gifts of the Holy Ghoft, is a Proof that he faid nothing to them concerning the Holy Ghoft at all. As well might we infer the one as the other. But knowing the concife Manner ufed by St. Luke in his Narration of Fads, we righdy under- ftand him concerning both. And therefore a& we fuppofe them duly inftrucled as to the Holy Ghoft, before he came on them, although the Text fays nothing of it 3 fo alfo do v/e fuppofe their T'he *Text opened and explained, their Baptifm to have been adminiftered in the Name of the Three Perfons, although only one be mentioned. Or rathor we conceive that the Name, Lord JejuSy was not mentioned at all in their Baptifm : For if they were baptized as Jefus commanded (and if they were not, I do not know how it was Jefas's Baptifm,) the Name of J ejus was not pronounced at their Baptifm, but the Name of the Son, And therefore the Meaning of their being baptized in the Name of the Lord Jefus, muft be that they were baptized in the Form and Manner which Jefus prefcribed ; that they did not re- ceive John's Baptifm again, but the Baptifm of Jefus. In this Senfe, I believe, whoever reads the whole PafTage attentively will interpret the Words 5 and will ufe it as a Key for coming at the Meaning of thofe other Places in the fame Book, which mention Baptifm as performed in the Name of Jefus Chriji^ or in the Name of the Lord. For all of them, be fure, have the very lame Meaning, though this only happens to carry along with it its own Explanation, And confequently thefe Baptifms in the Name of the Lord, or of the Lord Jefus, or of Jefus Chrif, muft fignify Baptifms not running in his Name only, but performed according to his Inftitution. And in fhort unlefs we do fo underftand them, I will challenge any Man to fhow from the A5is, or from any Book of the New Tefta- ment, that the Apoftles ever baptized according to his Inftitution at all. For where do we read of any Baptifm exprefsly faid to be admi- niftered w4c7i ix. T'he SubjeB and Method nifter*d in the Name of the Father^ and of the Son, and of the Holy Ghofi ? And yet how can we imagine that the Apoftles (hould receive fo folemn a Commiffion to baptize in this Form, and then at the iirft Baptifm they ever admini- fter'd, on the Day of Pentecoft, but 50 Days afterwards, when no lefs than Three thoufand Souls were admitted, fhould of their own Au- thority change the Form from the Name of the Father, and of the Son, ajid of the Holy Ghoji, into the Name of Jefis Chriji alone ? Believe this who can ! For myfelf I think it a much more confiftent Interpretation, that the baptizing in the Name of Jefus ChriJl, fhould mean a baptizing into the Faith and Religion of Jefus Chrift, or in the Name and Form prefcribed by Jefus Chrift : i. e. i7i the Name of the Father, and of the Son, and of the Holy Gho/t, as the God of Chriftians, three Perfons in the Objedt of our Worihip, each of them diftindl, and all Divine (0), Tbe Subjea And this is the Point which, (according to Tt?j(ifj"ng the eafy and I hope regular Divifion of the D'fcourfe. Doftrine of the Holy undivided Trinity I laid down in my laft) claims Iirft to be attended to. C^J y^f" Chrijii mentionem facit PetruSy non quaji Pater otnitteretur, fed ut Patri qucq\ Filius adjungeretur. i^c. Cypri- an. Ep. 7^. p. 206. In No7mne Jefu ChriJli juffi funt baptix.ari(Ja. ii. 38. j 6^ tamenintelliguntur non baptizati riifi in 'Nomine Patris, ^ Filiiy ^ Spirit us San£Ii. Auguft. con- tra Maximin. L, 3. <:. 17. Tom,. e.Foi. 161. D. To |M,£» hq Xproi" ''iwSvQci- TYtV \AoXv,\i iCfTrx^cc^oa-iv rS Xp«s"" repot, )^ 'T»av i^ "^Avon, and fucfi i^ tf|c folp m)ty^. (€^t f atfjcr imcrcatc, tfie ^on uncreatc, anti tljc i^olp oBIjoK unctcatc* ^i)c father incomprc!|cnribIc, t{|c J)on in- cDrnprcijcnfiWc, anb t!je ipolp ^fioHr income prcijcnfiMe. €l)e father eternal, t||t J>on eternal, an& tl)e J^olp <®f5ofi eternal. Clje jTi^tl^er almigljtp, tfje ^on almigf)tp> anb tf)e ^^olp on lorti, an& tfie ^olp (©fioft lorti. J)0 tfiat in all tiling^ a^ i^ aforefaitr, x%z Hnitp in €riniip, an& tfjc Crinirp ixi ^nitp i^ to fie tDorf{}ipprtr. This Father, Son, and Holy Ghojl, all d\^m&. This is the Dodlrine which on my prefent Head the Athajiafian Creed pronounces : But fince even Creeds are to be tried by Scripture, we mull now examine how far Scripture will countenance and fupport it. And in this Ex- amination let us proceed as gradually as the Creed itfelf : And ^egeneral \, FiRST, Settle thc DISTINCTION, D.vmon. jj^ ^^^^ Explain the Personality, III. Lastly, Affert the Divinity of the Holy Three mentioned in my Text, into whofe Name we are all baptifed, as the Objedt of our Faith and the God we worfhip. Father, Son, I. The DISTINCTION is thc Fouudation ott ctjh'aii which this Dodrine is built. It is made in our Creed the very Bafis of our Belief, tfjc Catljo^ Jkft faitf) both in the Opening and the Clofe being pronounced to be this, that tfjc Ctinitp in Knitp as well as tljc Knitp ill Crinitp l^ ta ht tocrffjippcti. Now T^rinity implies T^hree as well as Unity does One : And who that reckons up Father, Son, and Holy Ghoft, in- to whom we are baptifed, will reckon lefs or more than three ? They are certainly three Naj?ieSy and carry at pronouncing three different Ideas. And yet it is neceffary at our Entrance on the Subjed;, to examine whether in the Scriptures, thefe feveral Names are ufed pro- mifcuoufly to denote only One, to whom all the Names may according to the different Re- fpeds be applied; or whether the Charadters they diftina:. Father^ Son^ and Holy Ghojl^ all diftlna:. 1 1 1 they evidently exprefs are not as diftinfl: in Serm. Reality as in Name. k..J!^L^ For tlyt cDiifountiing o£ t||c ^ct(on$ rte Here/y (which the' Creed condemns) was one of the ^/s^^^i^^"^ firft Errors that dillurbed the Church [b]. The Broachers of which Error reprefented the Father, Son, and Holy Ghoft to be only ?20-' mh7al, to be meerly three Titles without any Diftinftion : Infifting that God the Father was alfo God the Son, and God the Holy Ghoft -, manifefting himfelf now under one Chara6ler, and now under another ; appearing firft as Fa- ther, then as Son, and then as Holy Ghoft, according as his Difpenfations towards Men re- quired (pj. The Confequence of which muft be that the Father's begetting the Son, was no- thing elfe but the fame God, under one Notion begetting himfelf under another Notion ; and again that whatever was done under the Cha- radter of Son, or Holy Ghoft, was done by the Father, and that when even Jefus was crucifi- ed and died, it was the Father that fuffered [c]t A Dodrine inconfiftent with all thofe Scriptures from whence we can demonftrate that the Fa- ther is not the Son, nor the Son the Holy [b] This Herefy was firft broached by Praxeas in the fe- cond Century, when it was oppofed by Tertulltan^ and af- terwards by Noetus and his Scholar SabelUus m the third Century. From the laft of which it took its Name. Auguft. de Haref, c. 41. p. 28. and Pearfon on the Creeds />. 322* [c"| Hence they were called Patripajfiansy of whom fee Bijhop Pearfon on the Creed^ /»• 158? 159. (p) Vide Suicer. in Symb. I Thefaur. /« Tfi.tc. ^0/. 2. col. liican. p. 6i — 63. vtl apud\ 1303 — 1305. Ghoft, 2 rz Father, So7t, and Holy Ghoji, all diftina'. Ghofl, nor any one of them either of the o- thers. But let us produce our Authorities. As to the Sitbfiftence of the jfatl>cf there is no Difpute: The Queftion is, whether in the God- head there be anv other Subfiftence : or whether there do not fubfift a Divine ^<0|5 and \)<&%^ 4S^<^^^ befides the Father^ and as diflindi from the Father as from each other ? To decide this Queftion we will begin with the ^<&^y meaning the Logos or Word, that Divine Na- ture of Chrift which exifled before it became incarnate. ?^^f''" ^'- And of him let us hear the fublime St. yohn. tu Father! thc Eaglc of thc Evangelifts, the Difciple that feems not only to have laid in ^ but even to have penetrated^ his Mailer's Bofom : Which indeed appears to have been all laid open to him in his Banifhment (fliall I call it ? or Retire- ment) at Patmos. From whence being return- ed he thus begins the BlefTed Jeflis's high Ori- ginal. •^ohn i. I. ' Jn the Beginning was the Word In the fame Beginning that Mofes means : (For away with Socinus, who deferves not fo many Sylla- bles as Volumes have been fpent on him :) In the Beginning, (faith St. John) before any Thing w^as created or made, the Word, the Son of the Father fo called (q), who was afterwards made Flefh, exifted or had Being. And this Word was with God, i. e. with the Father, as he elfewhere explains himfelf, where he calls the (q) Why called the Word, fee Anhbi/hep TiUotfon'/ andBiJhop Chandler'i Sermons on John i. 14. Word Father, Son, and Holy Ghojl, all DIftindt. ^13 Word by ^nothtv Name, viz. the eternal Life Serm. which was with the Father, and was manife/ied ^^^• unto us. , j,bn If then he was with the Father, he cannot in any Propriety of Speech be taken for the Father. Neither can the Word, and He with whom the Word was, be both the Word. And therefore the Father and the Word muft in fome Senfe neceffarily be two -, they muft needs be diJii?iB, This one Text therefore fpoken fo evidently, not of Chrift incarnate, nor of Chrift's Soul pre-exifting before he v^as incar- nate, but of the eternal Word, by whom all Things were made, of that Word, who not only was with God, but was God \ i. e. of the fame Nature with the Father, with whom he was; this Text, I fay, (which fets forth to us the Excellency and Dignity of that Nature which was afterwards made Fleili, fo plainly diftinguifliing between God the Word who be- came incarnate, and God, with whom, before the Incarnation, the Word was), proves as plain- ly that fmce one of thefe is the Father, the other the Son, (as we fliall fee hereafter) the Father and Son muft be diftind:. When I come in my next to fpeak of the "Relation between the Father and the Son, more Arguments will occur that will infer their £)/- ftinBion, But at prefent we may venture to reft the Diftindion of the 'ion from the Father on this fingle Paffage : Becaufe it is a PafTage univerfally allowed to fpeak of the higheft Na- ture in Jefus 5 of the Nature that exifted before either Part of his human Nature, either his I Body 114 Father, Son, and Holy Ghofi, ^//Diftinft. Serm. Body or his Soul, was called into Being. And ^^' therefore it mufl neceffarily be underftood of ^^^^""^^that Nature concerning which the C^^y6c?//V/^i and Sahellwrn difpute, which both indeed al- low to be Divine, but in which the Sabellians de?i)\ the Catholicks ajjert and infji on, a Z)/- ftifiBion [d]. The Extra- Whcu I herc reprefent this Paflage of St. sednia'niim. John to bc tiniverjhlly underftood of a Divine Nature in Chrift ; I know I ought to except the Socinians, who contend that the Man Chriji Jefu^ was theWoRD, and that to conftitutc him ib, he was affumed, juft before he entered up- on his Miniftry, to an Audience of the Al- mighty God in Heaven (r), A Fable borrow- ed, one would think, from the Story of Maho^ met ! But whence ever it had its Rife ; it de- ferves the Contempt and not the Regard of any Chriftians. And indeed as to any Thing the Socinians lay, I mean, as Sccinia^is, I can hardly prevail with myfelf to allow them a Thought. Dr.c'arkc'i [d] " The [Ao>.5 the] fFord or Son of the Father {ent Co;fifion ofi(- jqi-q ^\^q World to alTume our Flelh, to become Man Pcrrunality. ^' ^^^ ^^^ ^^^ ^^^ ^^"^ ^^ Mankind j was not [the Aoyet *' iv^io^B-ilo; ] the internal Reafon or W'lfdom of God, an '^ v^//;-/^tt/^ or P(?zf;^r of the .Father ; hvit^ireal Per/on, the '^ fame who from the Beginning had been the TFord, or Re- '* vealer of the Will of the Father to the World. " Dr. Clarkeh Scripture Doctrine. Part 2. §. 18, p. 284. (r) Vide Slichting. andWoX- 2ogen. in Johnm. 13. Bui Jee their Notion confuted in I'earfon fin the Creed p. I o 8, 109. nvhere the good Bijhof condefcendi to rea- fon njoith them. See alfo Dr. Knx^Cs fecond Letter to the Au- thor of the Hiftory of Montan- ifm. ^. 85^89. ■ Not Father y Son, and Holy Ghojl, all t)lftind:o 115^ Not that I ^m infenfible of the high Encomi- Semr. urns their own Party give of their Sagacity and ^^^• Reafon ; but I am furprized that any Man fhould reafon with them till they have got a- way his Bible. The Socintam then being difmifs'd, and the "^^ Woiy Error of the Sabellians, I hope, evinced, as to the Diftindion of the Son \ let us in the next Place fee whether we cannot alfo maintain a diJlinB Holy Gho/L And He exifting but in one Nature only, in the Nature of Spirit^ from whence he has his Name ; whatever Texts proves that there really is fuch a Spirit, and that he is neither Father nor Son, prove what we want, 'viz, that befides the Father and Son, there is a Holy Ghoft. We readily own that in many Places of the '^hmghfomt. New Teftament the Operations and Gifts of>"operati. the Holy Ghoft are exprefTed under the Name gT^;"^ of the Holy Ghoft. We read for Inftance ^^t" '"• 34* that the Spirit is given lometimes tn Meafure, i cor. xii. fometimes without Meafure, that it is poiired'^EprV'.'iZ, cut, that Men dri?ik of it, and are filed with \^[^''^' ^' ity that it is dijiributed, and fometimes quench- ed or extinguiftied. —-And in theie Places we are ready to acknowledge that not the Holy Ghoft himfelf, but his Operations are to be un- derftood : And which Operations are called the Spirit^ becaufe the Spirit is the Source or Caufe of them. But what is it that from hence will follow ? Not that the Holy Ghoft is nothing but a Gift or Operation only ^ not that he is only an Attribute, or Quality, or Power of ei- I 2 ther Ii6 Father, Son, and Holy Ghojl, ^//Diftina:. Serm. ther of the other Two in the Godhead : For ^_^\j we have a great many other Texts to prove that Yet u a ,cai the Holy Ghoft is an intelleftual Subfiftence, Ti!nu' ading and operating as Holy Ghoft, and not either as Father or Son. Chrift, for Inftance, often ipeaks of him as exifting and acfting as really as himfelf. He promifes to fend him to John xiv. his drooping Difciples as another Co?nforter 5 as 10, 17, 2 . ^ Comforter that fl:iould abide with them, and dwell with them, and teach them all things, and bring all Things to their Remembrance, And fo 1 Cor. ii. II. alfo in other Places of Scripture, both Proper- j^'xiv*. ties and Adions are frequently afcribed to him : c.^iv. 26. Such as Vnderjlanding and Knowledge and WilL c. xvi. 7, 8, He isfent, he comes, htgoes, he hears, ht/peaks^ Mat. iii. 16. he reproves, he teaches, he commands, he ijiter- f/xiii.^2/^* cedes \ he is alfo faid to be tempted, to be refijled^ ^SiTg!^' ^^ be grieved. And St. Paul in fpeaking of f. vii.51. Adminiftrations, Operations, zndfpiritual Gifts^ 30. ' ' '''' afcribes them all to one Spirit as the Author icor.xn. ^^^ Fountain, working, 2indi dividmg, or dif- tributing them to feveral Ends, and in different Meafures, to every Man, as He (the Spirit) will He therefore that wills and works and divides thefe feveral ipiritual Gifts and the like ; muft furely be not merely a Gift himfelf, but fome truly exifting intelligent Agent with thofe Gifts in his Power (f) [e]. ^''B^'H' [e] " The Holy Spirit of God does not in Scripture ^^- /^/Perfona- nerally fignify a mere Power or Operation of the Father, Vity of the *' but more ufually a real Per fon *." Spirit. ' J — - — 4-1 X. (f) .The Socinian E'vnftons of the abo-ve citedTexti fee confuted in Pearfon on th( Creed, p. 311— 313. * Or ClarkeV Scripture Doc- trine of the Trinity, Fart 2. §. 19. /. 288. And Father^ Son, and Holy Ghojly ^// Diftindl. 117 And if a Perfon or Agent -, he will foon ap- Serm. pear to be an Agent who is neither Father nor ,^^J[^1. Son. Not the Father, becaule he proceedsfrom Diftinfi the Father, and is Jent by the Father. And {Z"r In jIV, the Father fure cannot be iliid to fend, or pro- ^-^^ xv.26. ceed from himfelf. But the Spirit alfo is faid 26. to hQjent by the Son, to receive of the Soiis, and c xv. 26. to glorify the Son. Which is by no Means re- c. xvi. 14. conclleable with the Charafter of the Father : Neither is it reconcileable with the Son himfelf, who could not be faid to receive of his own : And we know he protejfts again ft fee king hiscvniso* own Glory -, and therefore, be aifured, he would not glorify himfelf. Befides, as I have men- tioned, the Son calls him another Comforter ; fo much another, that he informs his Difciples, that the Prefence of the one depended on the Abfence of the other. / tell you the Truth -y'-^"'^' > (faith he) It is expedient for you that I go away: For if I go not away, the Comforter will not come unto you ; but if I depart, Iwillfnd him unto you. If this do not plainly diftinguifh two real fubfifting Agents ; Comiiig and Goings Departing and Staying muft all mean the fame Thing. The Holy Ghoft therefore is neither Father nor Son, but diflindt from both. And there- fore our Lord commands Baptifm to be admi- nifter'd in the Name of the Holy Ghoji as well as in the Name of the Father and the Son ; which is another Evidence that the Holy Ghoft muft be as diftind from the Father and the Son, as the Father and the Son are from one another. And fo it is manifeft St. Paul be- I 3 lieved 1 1.8 Father^ Son^ and Holy Ghoji^ all Diftinft. Serm. lieved them, when in behalf of the Corinthi- «— iJL^ ans he prayed for Grace frofn the Son^ for Love a Cor. xiii. from the Father^ and for Communion from the ^/if,ef. ill $. Holy Ghoft, And when again he tells the E- phefians, that through the Son, all Men had Accefs by one Spirit unto the Father : Where he plainly diftinguifhes the Spirit by whom, from the Father to whom, and the Son through whom we have that Accefs. rhe^ Word TheHoly Three therefore we may pronounce w""'u!!/ to be truly and really three [f]. And to exprefs -^h'n'rodu. ^^^^^ ^g ^^^^j^ ^j^^ ^^^^ €i5^li5f €i was firft invented, from whence the whole Doftrine concerning this Myftery now takes its Name. What ifiten- A Tcrm introduced by Theophylus Bifhop 4edtofigjiify, J 1 J i. The three [p] So really, fo diftin£tly, as that we may call them ^erfr^s, di- ^'^^ TertulUariy '' one and another and a third *." But ''" ' then we muft be careful to diftinguifh with Vincentius^ that ^' although in the Trinity there be one and another, yet ^^ there is not one and another Thing : Becaufe though *' there be one Per/on of the Father, another of the Son, *' and another of the Holy Ghoft; yet the Nature of the ^' Father, and of the Son, and of the Holy Ghoft, is not ^' one and another, but the fame in all f ." But of the U- nity of their Subftance I am to fpeak hereafter : At pre- fent I am ftill to adhere to their Diftindion, which ought to be afcertained as clearly as their Infeparability. But be- ?:aufe they are infeparable the School-Men from Tertullian pro- * Ecce enlm dico alium efe 'Pair em, i5' alium Tiliutn, ts alium Spirit urn. Adv. Prax, c. ix. p. 26. f In 7rinitate alius atque ali- us, mn aliud atque aliud. ^iafcilicet alia efi PerfonaPa- tris, alia Filii, alia Spiriius San^i: Sed tamen Pair is, Filii, iff Spiritus SanSii, mn alia fed una eadetnque Natura h^w, Haeref. c. xix. See alfo Mr^ ReeveV iVo/9f £o(^iot? otvlS. Ad Autolyc. L. 2. §. 23. /. 148, 150. Fide ei Wolfium in loc. * Ecce enim dico alium effe Patremy iff alium Filium, t^ alium Spiritum.' Male accepit Idi- otes quifquey aut pernjerfuSy hoc DiSiumy y««7/Diverfuatem, ^ ex Di'verfitate Separationem portendat Patris, iff Filii, if Spirit us. NeceJJitate aut em hoc dico (cum eundem Patrem i3 Filium i^ Spiritum contendunty ad'-verfus eiKovofxIuvy Monarchic Adulantes) non tamen Diverfua- te alium f ilium a Pat re, fed Di- llributlone; nee Divifione ali- um, fed Diflindione : ^ia non ft idem Pater & FiliuSy fed modulo alius ah alio. Tertull, ad^oerf Prax. c. 9. p. 26. j^d enjitandum Errorem Arif, •vitare debemus in Di. 44. i^T/z^Thcfaur. inVoc. Tpi'u<;, Vol. z. col. 12S7, (x)Adi\€x(. Pra^icara. c. 1 1, 12, p. 34— 37- that Tthe Perfonality explained, that Idea. Infomuch that I am the eafier for having got to the Ufe of this Term, of which, for the Sake of proceeding gradually, I have hitherto debarred myfelf. But when a new Term is introduced, the what the Meaning of it fliould be explained : Permit me '^"^ '"''"'• therefore to define a ^^etfoit i?i the Godhead, in the Words of one who has very judicioufly and accurately diftinguifhed between Per/on and EJJ'ence in general, from the Place I ftand in, and on the fame Occafion. " By ^ Perfoii " (faith he) in the Godhead we do not under- " ftand the Divine ElTence abfolutely confider- " ed y nor yet a mere Name or Quality : But " we underftand a real and true Subfiftence in " the fame ElTence, diftinguifhed by fuch Ac- *' tions and Relations, as among us are diverfe " from the ElTence, and yet form the Perfons " of Men (3^) " Now according to this Defini- tion, whoever thinks, or fays, or does any Thing diftindtly from the Thoughts, or Words, or A(5s of any other Man, is therefore a Per- fon entirely diftindt from any other Man what- ever, Confequently, fince we find diJiinB Pro^ perties and Operations afcribed to the Holy Three in the Godhead 5 as one to fend, ano- ther to be fent ; the one to beget, the other to be begotten ^ the one to take Flefh and not the other ; the one to proceed, and not the other ; and fince alio Perfonal CharaBers (as / and 'Thoic and He) are ufed by themfelves of one another i for this Reafon, I fay, from thefe (y) D^> FeltonV LadyMoyQi's Le^ura. /. 303. perfonal i22 T'he Perfonality explained. perfonal Diftinftions has the Church agreed to fpeak of them as Perfons, and to ufe the Word Perforiy as a very proper Appellation whereby to exprefs them. rbe fame as Bj the Churchy I mean the Wejiern Church; td':^anlby ^^"^ the Grceks call them r^o^^Vg;^, Subfijlences ; SMbfiftence. ^ Word which at firft was the Occafion of fome Jealoufy. For the Latins^ not rightly under- ftanding the Word, confounded 'r7rc. 451, ^V. Dr. Berriman'j Lady MoyerV LeSiures, p. 192, i5c. and Bi- Jhop Stillingfleet on the Trinity, c. 7. p. 116, b''c. We ^he Perfonality explahied, 123 We pronounce of inferior Beings that they fub- Serm. Jiji : But we do not ufually call any thing a Per- \^ Jin^* but what is endued with ratio?] a I Facul- ties. And therefore fince we are forced to di- ftinguifh the Diyine Three by fome appellative Name ; we can think of none that is more pro- per than Perjd?i [g]. But to prevent any Miftakes that may arife ^^'^ '> « in your Minds from the Ufe of this Word ; or nL^and' to remove them if poffible, if any have already ^;fp^;^t? rifen : let me leave it with you in the clear Ex- preffions of the moft judicious Mr. Hooker, " The Lord, our God, (faith he) is but one God: " In which indivifible Unity notwithftanding, " we adore the Father^ as being altogether of " himfelf ; we glorify that confubflantial TFord " which is the Son-, we blefs and magnify that " co-effential Spirit^ eternally proceeding from " both, which is the Holy Ghoji. Seeing there- " fore the Father is of none y the Son is of the " Father^ and the Spirit is ^^(9//6 ; they are by *^ thefe their feveral Properties, really diftin- " guifliable each from other. For the Subftance " of God with this Property to be of jione^ does " make the Perfon of the Father: The very " felf fame Subftance in Number, with this " Property, to be of the Father^ makes the " Perfon of the Son : The fame fubftance hav- [o] See on this Subjed Dr. Waterlandh fecond Defence, ^uare 15. where he defines a fingle Perfzn (whether divine or created) " to be an intelligent Agent having the diftinc- " tive Charaders of I, Thou, He, and not divided, or di- " ftinguiftied into more intelligent Agents, capable of the f' fame Charaders." />. 3^6. 4 " i^ g Tloe Perfonality explained. " ing added to it the Property of proceeding " from the other two^ makes the Perfon of the Holy Ghojl, So that in every Perfon there is implied both the Subjlance of God, which is one-, and alfo that Property which caufeth the fame Perfon really and truly to differ from *' the other two. Every Perfon has his own " [manner of ] &<^y?^;2(:^, which no other be- " fides has ; although there be others befides " that of the fame Subjlance (a). This to a Man of common Apprehenfion, provided he be but impartial and fincere, I fhould think would be fufRcient not only to explain what the Athanafian Creed means by making a DiJli?iBion and Perfonalities in the Godhead, but alfo to vindicate and confirm the Dodrine, and to juftify the Church in inferting it amongft the Articles of Religion which {he would have publickly maintained (b). Not that thefe cri- tical Terms would have been neceffary in Rela- tion 'to this Point, had Men been content with the plain Primitive Faith in its native Simplici- ty : But when Hereticks arofe, and infefted the Church, as the Sabelliam did, erroneoufly teach- ing that the Father, Son, and Holy Ghojl, were all but Names of one Perfon ojily, who was in- carnate and fuffered and rofe again 5 affirming that He, who was crucified and died, was Fa- ther and Holy Ghoft, as well as Son 3 the Church could not, if flie held herfelf any ways (a) Hookefj Ecclejiajiical Tolity, L. 5. §. 51. /». 189. c. 14. p. 208, 709. or in bis The- faurus in Ex.zo(wiJ-t^, iffc. Num. I. See the Fathers to the fame Senfe I (h) See thi jirjl cf the 39 Ar- in Suicer on the Nicene Creed, j ticies, con- ^e TToree Perfons all Divine. 125 concerned in what her Members believed, but Serm. caution them again ft confoiuttling tfte ^erfoit?, , ^^^* as the Followers of Praxeas and Noetus and Sabellius had done. With this good Defign therefore the Holy Three are reprefented in this Creed as three diJliJiB Perfons^ and their Z)/- JiinBion and Perjonality explained, juft as Mr. Hooker has fliewn, viz. by pronouncing tf|e jf atf^er to be of none, tJjc ^Son to be ficgottcn of tf|c 5F^tf|ci: alone, and the i^oJp aSfjoIi to be peoceetiing from fatfjer an& ^on both. This Relation of the Perfons to each other is to be the Subjed: of my next Difcourfe : But at prefent having fliewn that the Tihree are diJlinB^ and three diftinft PerfonSy I muft go on in the .rrt III. Third Place to prove them to be all and rhe rvr each DIVINE. For this is alfo the Dodrine ^^ ''^ of our Creed, which teaches chat, ^iicfl a^^ t|)e f atf)et i^, fucii i-^ tlf)e J^on, anJ^ fucfj i^ tfje Jpolp ^SfjoC. And more particularly as t§e ^atfiec i^ Uttcteate, ir 3::*3vc|{enri6le, eternal, almig{)tp 43oti anti HotD ; fo i^ tfje ^cn, anti fo alfo i^ tfte J^olp <0^off; to whorr^ all thefe Divine Attributes and Names are afcribed. And here again as to the true Drvi?iity of the True divi- jp 3t Cl^ ^ i5, there is no Difpute. Not only ty^irlotle the Names and CharaBers in the Creed, but all^^^^^'' other Char aBers and ExpreJJions whatever of true Divinity are on all Hands confclled and ac- knowledged to be due to him. The Queftion But comrc^ is, whether thofe Charaders in their higheftj^rf/?. Senfe, are to be reftrained to the Perfon of the t'^^'nt^i rather only^ or whether they may not m as full a Senfe, 126 "The "Three Perfofis all Divine. a Senfe, as they are afcribed to the Father, be afcribed alfo to the Perfons of the Son^ and the Holy Ghoft, This as to the S072, was denied by xheArians^ and as to the Holy Ghojl by Arimis and Mace- doniam both. Concerning the Son^ the Arians [h] taught, ''That what Subfiftence he had *' from Eternity was in the Will and Council " of God, who himfelfexifted before he was " Father, having been before the Son, not on- 'FBeDoefrine " ty 11^ Ordcr of Naturc but of Time alfo : That ofAuus,co,.' cc ^j^g g^^^ though begotten of the Father, has scN. " not the fame Eflence and Power and Glory " with him, not made of his Subftance, or at " all partaking of his nature, or exifting in his *' Eflence, but altogether different both in Na- ** ture and Power, though formed to the per- " fedl Likenefs of it : That he is a God by " Conftitution, and as the Father imparts " fome Divinity to him: and that he was " made, created and eftabliihed, though in a " more fublime and myflerious Way than any *' other Part of the Creation fcj. rhi Council This as to the Son was the Do6lrine ofAriuSy ftJ!''%Z'^. and to guard againft this Herefy, thejir/l General mmatiom CouncH (d) was affembled at Nice in the Year ^ '"* ^25. where no lefs than 318 Bifhops, belides a [h] The Avians were fo called from the Arch-Here- tick Jrius^ an African Presbyter ot Alexandria^ about the Beginning of the fourth Century. (c) Cave'i Life of Athana- fius. Sea. I. §.6. />. 43, 44. from Arius'^ on.vn Epifhi an4 \ f. 665, 666. numberlefs- Writings. (d) See Deacon'i Tillemont, The T'hree Perfons aU Divine, numberlefs Company of the inferior Clergy (e)^ firft explained the Article of our Saviour's Divi- vinity [i], and then fubjoined an Anathema a- gainft them that oppofed it. The Explanatmi is exprefled in thefe Words in the proper or ori- ginal Niccne Creed: And in one Lord^ J^/^^ Chrijl^ the Son of God : Begotten of the Fa- ther: GodofGody Light of Light y very God of very God: begotten not made : Being of one Subfiance with the Father : By whom all 'Things were made, both Things in Heaven^ and Thifigs in Earth (f). The Anathema was inlerted at the End of the Creed, and runs thus. Thofe that fay there was [a Time] when the Son of God was not 'y or that before he was begotten he was not [k] ; or that he was ?7iade out of Nothings or of any other Sub fiance or E fence-, or that he is changeable or mutable^ thofe the Holy Catholick and Apoftolick Church anathematizes (g), [i] For I have already obferved that this Council did not draw up a new Creed, but took the Creed oiCafareay and made a few Additions to it; the principal of which were the Words of the SubJIame of the Father^ -^ and the Words— begotten not made, being of one Suhfance with the Father *- [k] Note, that this was inferted in Oppofition to the ^fr/tf wi, Vv'ho obferving that the TemporaryCondefcenfion of the Son to create the World, had by the Ancients been often cal- led his Generation^ artfully infinuated that this was the firft ProduSfion of him, and that it was abfurd to talk of the Son's exifling before he was begotten f. (e) Eufeb. de Vit. Conft. L, 3. c. 8. (f) Socrat. B. E. L.i. c. 8. /». 24. See t be avbe/e Cued, Serm. i . p. 42. (g) Socrat. ibid. * See Serm. i . f. az. t See Dr. Waterland'/ Firjl Defence^ ^. 8. p. 160. Mr. Lowth'i AW^ a/o« Socrates Eccl. HijL p. 14. And 128 ^he l!hree Perfom all Divine. Serm. And to defend this Doftrine thus anciently ^^^' eftablifhed, the^/y6/^;^^^;? Or £'(/ (whofe Method The Dec- I follow) pronounces the Son to be uncreate^ in- ^^\ctl%t-Comprehenfible^ eternal 2in^ almighty, that is, to ^^"^^d'^/^^be equal in Duration, Immenfity and Power C; J"""" ' with the Father himfelf, and confequently that he is truly God^ and truly Lord, not by Confti- tution and Appointment, but by Nature and Effence. For although there be a Difference (as we have already feen) in refped: of their per- fonal Adtions and Properties ; yet as to their Subftance and Godhead there is no Difference or Inequality between them. They having each of them the Divine Attributes and Perfec- tions in com.mon, each of them being both God and Lord, the Son as effentially fo, as the Fa- ther. The Reafon and Neceffity of this will ap- pear, when we fhall come to fpeak of the Co- effentiality of their Perfons and the Unity of their Nature in fome following Difcourfes. But iince in this my Defign leads me no further, than to affert that the Three Perfons, in whofe Name we are baptifed, are all of them theOb- jefts of our Faith and Worfhip, I need do no more than prove that the Scriptures confirm their Right to the Attributes and Titles which the Athanafian Creed afcribes to them. euc.§»o» With the §><£>^ I muft begin : And the ?""T;^>/firft Attribute mentioned in the Creed is that ^uTbint ^^ y|^^\\ incomprclicnfiblc. The Original in this Place is not accurately tranflated : For ^;^j ^^/ . the Latin Word is immcnfus. (iimnenfe) which fi^ci. lignines the Perfons to be omniprefent rather than incomprehenlible. Though if incomprehenfible be underllood to imply — not — ^that the Per- fons are not to be comprehended, or adequate- ly conceived of, by us in our Thoughts^ but that they are not to be comprehended within any Bounds, not to be confined in any Place j then the Englifli Word w^ill anfwer the Latin one well enough. The Immenjity or Omniprcjcnce of the Son is therefore the Arti- cle we are next to maintain. The sofi im- And v^hat lefs does the blefled Jefus claim to rrnnipvJr.nt. himfclf whcQ he tells his Difciples, that where Mat.xvin. ^^^ ^^ /y6;Yf are gathered tcgelher in my Ncm:e^ there am I (in all Times, and in all Places) in the tnidft oj them. And again to comfort them at his final Departure, he tells them that, tho' he departs from them, yet he will not leave them or ever forfake them. This Promife he Mat. xxviii. immediately fubjoins to my Text. Go ye^ and difciple all Nations^ &c. — -and lo^ I am %oith you alway (that is, in all Nations, be iiire, as well as at all Times) even unto the End of the 3 B'orld. ao. vu. S. Titles, afcrihcdtothe^oVi, 133 World. By thefe Texts our Lord moft plainly Skrm intimated, that his Aicenfion into Heaven, ^^^ would not remove him from Earth : But tho his Humanity fliould be feated in Glory there, his Divinity would ftill be prelent in all Parts and Corners of the World. And neccflarily muft he be fo, if that be true which the Apoftle tells us of him, viz. that by him, (not only all coi. i. Things were created, but alfo) all "Things confijl. That is, all things are upheld and fupported by Jiim, which feems equivalent to what St. Paul preaches to the Athenians concerning their un- known God : Viz. that in him wj live, and move, Aa. x a7id have our Being. For as living, and moving, and exifting in God implies God's Omnipre- fence \ fo the confifting of all Things by the Son, muft imply that the Son is with all Things to iupport them, and confequently that the Son is omniprefent too. From the Attribute of Ojnmprefence the 7;^, 5,,., Tranfition is very natural to that of Omni- '-i^*^^^"^- SCIENCE, though the Creed does not include it among the divine attributes it enumerates or re- cites. The Reafon why it does not, is perhaps becaufe Immenfity or Omniprefence neceifari- ly fuppofes and implies Omnifcience. For who is every where prefent, muft neccflarily know what is every where done. However I judge it will not be impertinent to fubjoin that the Immenfity or Infinitencfs o^Mi'^^Knoidedge., is what the Scripture as plainly attefts as the Im- menfity of his Prefence. ■ K 3 St. John C. xvi. ^o. C. xxi. i:'- T'he Divi7ie Attributes and St. John bears Witnefs to it, even whilft he was converfing with theApoftles intheFlefh: He knew all Mm, (faith he) he needed not that any (Jdould tejfify oj Man, fot^ he hzew what was in Man. And therefore fay his Difciples to him upon repeated Experience, Now are we fure that thou kmweji all things, and necdeji not that any Man jhoiild ask thee : For thou removeft our Doubts before \\c propofe thcni. The fame Confef- fion St. Peter made to him, foon after his Re- fur red:ion; Lord thou k?ioweJl all 'Thi?7gs -, without any Referve or Limitation. After his Afcenfion the fame Knowledge of Things on Earth is afcribed to him by the Apoftle : Aas i. 24. Thoic Lord which hiowejl the Hearts of all Men^ ' is the Introdudion of the firft Prayer they offered in their Orphanage, and which, from all Circumftances coniidered, was offered to him flj. For this Reafon the Author of the Epiftle to the Hebrews afferts this Knowledge 12, to be in him, in high and flrong Terms. The WORD oj God (faith he) is quick and powerful, and fiarper than any two edged Sword -, piercirg even to the dividing a [under of Soul and Spirit^ andof thejointsand Marrow, and is a Difcerner of the Thoughts and Intents of the Heart, Nei- ther is there any Creature that is not maiiifefl in his fight : But all things are naked and , open imio the Eyes of him with whom we have to do (m). Heb. iv ^3. (I) Vide Wolzogen. in lac. (m) That by the WORD of God in this PaJJage is to be tin- derfiood the Son of God, See Suicer in A&V«? ?'« Thefaiir. Vol. 2. col. 254 — 256, and Dr. Waterland'j Lady MoyerV Lee- iurcs. Serm. 7. />. 256, 257. Now Titles, qfcribed to the ^or\, 13^ Now 7(7 k?iow ox Je arch the Hearty or to try the Skrm. Rei?is, is in many Places of Scripture made the ^ ^^^• peculiar diftinguifliing Charadler of the true God (n), T^bou, even thou onh^ kmwe/l the \ ^^"^^ ''^"^ Hearts of all the Children of Men ^ is an Addrefs ' that the wifeft: of Men once ufcd to the God of Ifrael to exprefs his Deity. And yet this ♦ very Pcrfedion the Bleffed Jefus not only ac- cepts, but claims to himfelf, when he notifies to the Church of Thyatira, that, all the Rev. i;. z> Churches Jloall know that lam he which fear cheth the Reins and Hearts : That is, I am the God to whom that Attribute is afcribed. Nor does it any ways impeach his Omni- '^^^^^''^'^ r ' r -i 1 \ r i \ '^"^ knowing fcience, confidered as the Son of God, that Je- the Day of fus declared the Day of yiidgment unknown to ia^fS> . the Son of Man, For of /y6^ Son of Man the Con- ^'^f Jf ' text ipeaks. And in him who was Son of God A^ark^xiii. and Man both, each Nature, though united, ^^' '^'* was intire and diftind : So diftindl that, as to the Human Nature, he is faid to have increafd ^'"''= ''• 3"-- in Wifdorn^ as well as in Stature : And if fo ; no Wonder that one of the deep Tubings of God^ j c which none but the Spirit, the Divine Nature, can fearch, ihould be kept, for fome time, a Secret from him. From the Divinity in Chrift the Day of Judgment could no more be con- cealed, than the Day of the Week on which he fpoke. But yet if the Divinity, though united with the Humanity, could either impart to it. (nj See i Sam. xvi. 7. iKings \ and cxxx\x. 2. Prov. xvii. 3. viii. 39. I Chron. xxviii. 9. 1 Jer. xi. 20. and xv'\\. 10. and and f. xxix. 17. Pfal. vii. 9. j xx. 12. Ads xv. 8. Jor. 10. K 4 or. The Divine Attributes and or elfe conceal from it, what Knowledge it pleafed ; (And who will lay it could not ?) then truly might the Man Chrift Jefus fay, Of that Day and Hour knoweth no Man, no not the An- gels which are in Heaven^ though more know- ing than Men, neither the Son as yet, though God himfelf be in union with him, but the Fa- ther only [l]. mrnat*^" The next Attribute the Creed afcribes to the in^tu Begin- Son is that of aE€€l5|j55i€i : T^he Father e- ""'^' ternal, tfjc ^Olt eternal. And this Attribute the infpired St John thinks fo neceifarily and effentially due to him, that he begins both his Goipel and Catholick Epiftle with afcribing johni. 1,2. it to him. In the Begiiirwig was the Word, and the Word was with God, and the Word was God: The fame was in the Beginning with God: That is, before any Thing that had a Beginning. For all Things that had a Beginning had their Beginning from him. For fo he goes on : ^' 3* All Things were made by him, a7id without him was not any Thing made that was made. Nei- ther was he only before all Things that w^ere made ^ but nothing was before him even that was unmade. For he was as well from the [l] Thofe who are delirous of further Arguments upon this Head, or who fhquld meet with any Cavils made a- gainft what I have here fummed up. I mufl: refer to Dr. IVaterland's feventh Sermon at Lady Meyer's Ledure (p. 255—273.) where any one, who lincerely defires S^tisfac- non, I think cannot mifs of it. Beginning', Titles afcrihed to the Son. 137 Beginnings as in the Beginning [m]. For fo Serm. St. John again declares, and declares it as a ,^J.Ji^ Truth, which was firft to be known. T^hat And from which was from the BegiJining declare we 'J„jr^'^'"' unto you. And nothing that was from the »J«hni.i,3r Beginning could have had any Thing before it. For if any Thing was before it, it was not from the Beginning : There muil: have been fomething when he was not ; and Du- ration when he was not. Confequently he muft have come into being, muil have had a Beginning, and could not have exifted in the Beginning, or from the Beginning (0). But faith St. John, In the Beginning was the Wordy • and in the Begimiing with God : That is. He was with God, without Beginning : That plainly is his Meaning : For we jhcw unto you ' ''^^ ■ (faith he) that eternal Life which was with the Father s and was manifefted unto us : That is, he was Life eternally with the Father, before he was manifefted : Life as eternal as God himfelf: God though his Father, was not be- fore him in Duration, but was always Father, as alwavs God. The Confiftency of this, or how this can be, we fliall fee hereafter. But [m] So Dr. Clarke himfelf confeffes : " With the firft ^''- Cl3rke'5 '^ and fupreme Caufe, or Father of all Things, there has ^tlff^i^i -e- ^' exifted from the Beginning^ a fecond Divine Ferfbn which ternity. '' is his fVord or Son * : " Referring to the above Paf- fage of St. John in Proof of it. i. 2. (0) Vide Suicer. Thefnur. in 'A^yjr,. Vol. I. fo/. 530. ^jcl in Symb. Nicen. c. 9./. 164, 165. * Scripture Doclrine, Part 2. §. 2. p. 234. I at ^he Divine Attributes a7id at prefent I fliall go on, to fhow that the Scrip- tures do in other Places exprefs the Eternity of the Son, in the fame Terms that they exprefs the Father's. For hear how the Pfalmift exprefles the E- pr. xc. 1, 2. ternity of the fupreme God. Lord, thou haft been our Dwelling-place in all Generations : Be- fore the Mountains were brought forth, or ever thou hadjl formed the Earth and the JVorld, e- venfrom everlafling to everlafiing thou art God. and xciii. 2. And again, Tihy Ubrone is ejlablijlded of oldy ZThptv. thou art from everlafiing. Now hear next how . viii.22-3i. Solomon, the wifeft of Men, mzk^s theWif dom of God (which is certainly to be interpre- ted of the'. Divine Logos or Son) (p) to fpeak of herfelf. T^he Lord (faith he) poffejfed me in the Beginning of his Way [q), before his JVorks of old, I wasfet up from everlafiing^ from the Begin7iing, or ever the Earth was. When there were no Depths, I was brought forth : When there were no Fountains abounding with Water, Before the Mountains were fettled, before the Hills was I brought forth. While as yet he had not made the Earth, nor the Fields, nor the high- eft Part of the Duft of the World, When he prepared the Heavens I was there, when he fit a Compajs upon the Face of the Depth : When he ejiablified the Clouds above, u:hen he firengthned the Fountains of the Deep : When he gave to (p) Vide Calvinum apud?oh, in Prov. viii. i. (q) For the Rendering fee Dr. Waterland'j fecond Defence p. 341—345. Suicer. Thefaur. /« •Yi5?ro/.2. col 1365 — 1368. fvel in Symb. Nicen. c 8. /. 1 5 2 — 155. Thorndike's Epi- logue L, 2. c. 17./. 1 18. th Titles, afcribed to the Son. 139 the Sea his Decree^ that the Waters Jhoidd not Serm: pafs his Commandment \ when he appoi?ited the ^^^*, Foundations of the Earth : T'hen I was by him^ as '' one brought up with him^ and I was daily his Delight, rejoicing always before hi?n : Rejoicijig in the habitable Fart of his Earth , and my De^ lights were with the Sons of Men. Here you may fee that Exiflence befo7'e the Mountains were brought forth, or before the Earth and the World were formed, and Exiflence from ever- lajling, are two Terms ufed by the Pfalmift for the fame Duration ; a Duration equivalent to abfolute Eternity, and peculiar only to the fupreme God. And yet fuch Exiflence Solo- mon afcribes in the fullefl and highefl Expref- fions imaginable, to the WORD, the fubftan- tial Wifdom of God. And from hence fure it was that St. Paul thought that upc^oTOKog TTcitrng rrjg iciicriccg, born before all Creation, was Cei.i. 15. as fufhciently expreflive of the Son's Eternity, as — the hnage of the invifible God was of his Coequality with that God. But if the Teflimony of Men though of Men infpired, be not fufficient whereon to rely in fo high a Point -, hear next what each of the Divine Perfons pronounces oi himfelf. Hear firfl what God fays as God of the Jews ; and then what Jefus lays as God of the Chri- flians. Speaking to the Jews by the Prophet Ifaiah, T^hus faith the Lord, the King of Ijrael, ifai.xiiv. 6, and his Redeemer the Lord of Hojls, I am the Fir ft, and I am the Laft, and be/ides me there is no God. Now if the Logos or Word, that is, the 7he Divine Attributes a?2d the Son of God himfelf, was the Ki^ig of Tfrae^ and his Redeemer^ (as the CathoHck Church has alvv^ays upon very great Reafons believed ;) then the Queftion is decided at once ; for then it is He that here fpeaks : He is the Jehovah^ the Lord ofHoJis^ the Firjland theLaJi^ and de- nies that they^e is any God bejides him. But fup- pofing it to be otherwife, fuppofing it to be God the Father that fpeaks thefe Words by the Prophet ; yet ftill it is plain that he fpeaks them with an Intent to prove himfelf the fupremeGod, by his having a flrid; and proper Eternity. lam the Firjl (faith he) and I am the Lajl^ and bejides me there is no God, "The Fir ft and the Lajl therefore is a Phrafc which God ufes to exprefs his having no Beginning or End : And Exiftence without Beginning or End he claims as an Attribute peculiar to the compared ^uc true God alone. Let us now therefore turn Ref i. 10 ^^^he Revelation of Jefus Chrift to his Servant ",13- 'John: And there fhall we find, in the very firft Chapter, one like unto the Son of Ma/iy proclaiming himfelf with much Solemnity, by a great Voice as of a I'rujnpet, to be Alpha and Omega^ the Firjt and the Ijoft^ and with the Majefty of this Title comforting St. John, fay- V. 17, 18. ing, Fear 7iot^ I am the Firft and the Lajl^ I am He that livcth and was deady and behold I am alive for evermore. Here you fee, the Son of Many He that was dead^ but is now alive for- evermore^ claims Life as independently and ef- fentially his own. / am the Fiift and the Laji^ and the Living one : For fo the Words ought to be Titles, afcrlbed to the Son. 141 be tranflated (r) : It being the Meanin^y of Serm. Chrift that he was Life eflential, Life itfelf, ,,JlJi^ and the Author and Caiife of Life in every Thing that lives befides ; that is, feparately from God : Which is diredly affirming himfelf to be eiTentially God ; who in the Book of Num- bers, according to the Septuagint Verfion, fpeak- ing of himfelf fays, / Live^ and the Lhing Numb. xiv. One is my Name (J), But Chrift you fee is lxx. the Living one^ Living in himfelf, and therefore Living from Eternity : T^he Alpha and the Ome- ga^ the Beginning and the E?iding^ the Firjl and the Lofty as he proclaims himfelf in feve- see c. ii. g, ral other Places of this Book, to his Difciple 2i. ^'3. St. John. Well therefore might the Prophet pronounce of him, that his Goings forth have Mkah v. 2. been from of old^ from everlafti?2g. Thefe feveral Teftimonies for the Eternity oirhe Amns the Son, arc fo full to the Purpofe, and fo equal J^'"^' to any Expreffions for the Eternity of the Fa- \f^X^^^^ ther-, that the Arians in their Pvcplies are fo hard/^r ^^^Eter- put to it, as to be reduced to give up all Scrip- rlLer. ture Proofs of the Eternity of the Father, for fear they fliould oblige us to admit the Eternity of the Son alfo (t). So true is the Obfervation. made by the Bleffed Jefus himfelf : He that ho^ noiireth not the Son, honour eth not the F^/^^r johnv, 23. "which fent him. And fuch juft Reafon had the Fathers of the Nicene Council, when they *'e^s6']o5, iCj 0 Za)v. See Dr. Knighf i frj} Letter to the Author of the Hi/iory of Montanifm, p. 92, i^c. (f) Za iyo!, Kj Zcov to ''Otoffycc (t) See Dr. Waterland*;/^/ Defence p. 115, 116, drew III. 142 The Divine Attributes and Serm. drew up their Creed, to fubjoin, in the Name ^ of the Catholick Church, " an Anathema up- " on thofe that fay. There was, when the Son " was not, or that before he was begotten he was not, or that he was made out of No- thing, or of any other Subftance or Effence, or that he is changeable or mutable [n]." cc ' ^roVs on ay. l ] that there was a '' Time when the Son was not *." And again, " The Son " is not Self-exijicnt, (faith he) but derives his Being, and ^' all his Attributes from the Father^ as from the fupreme *^ Caufe : But in what particular metaphyseal Manner, He *' derives his Being from the Father, the Scripture has no '' where diltindtly declared ^ and therefore Men ought not " to prefume to be able to define. They are both there- " fore worthy of Cenfure j both they who on the one Hand *' prefume to affirm that the Son was made \}l «« oA(^>'']^ *' out of nothing ^ and they who, on the other Hand, af- *^ firm that He is the Self-exi/Icnt Siihfiance f." Now change but this laft Word Subjlance for Perfon^ and all this is perfedly orthodox and found, as will hereafter be fhown. * Dr. Clarke'j Scripture Doc- trine of the Trinity. Part 2. §. 15, 16. p. 274. f Ibid. §. 12, 13, 264, 266, 271. 14. /, For Titles, afcribed to the Son. 143 For Immutability is as neceflary and eC- Serm. fential to God as Eternity; or rather it is a ^^^* Branch of Eternity, implying his Being which ^T^T^ was without Beginning to be alfo without End^ muubic. to be the fame everlajiingly as it was from Eter- nity. And fuch endlefs as well as beginning- lefs Duration, fuch Immutability or Samenefs do the ScriptiM-es produced afcribe to Chrift. He is as well the Omega as the Alpha, the End as well as theBegnning, not the Firft only but alfo the Lajl : Tha is, As he exifted from all Eternity, as to Dur^ion paft ; fo will he en- dure to Eternity, fcr all Duration to come. His Being (the Churc\ conceives) will not be precarious, or owinj to the Pleafure or Will of any other ; but he ^^U fubfift on as everlaft- ingly as the Father himyf . of whom we fup- pofe him to be neceffari\ exifting, .and to be, with him, the Suftainer ^^j Upholder of all other exiftent Beings. In Proof of this let us ^ain compare the Old Teftament and the Nt^-. Jn the Old Teftament faith God, I arn thli^^^j^ I change m^\,-^.g. not : or, BecaiiJ'e I am the J^ora^j ^jj^f^q-e not- plainly claiming Immutability as^j^ Attribute peculiar to the true God, the Ly^^ qj. Jeho- vah : Yet what fays the infpired^enman to comp.r.A the Hebrews of Jefus Chrift ? Why ;hat J ejus '^ ,;,, ^ Chrijl is the fame yefierday^ to-day and^^ ^^^^- , the fame for Time paft, prefent, and . come. And who is fo, is furely ftridly imn,|.^bie' and changeth not. But this fame Divine Author of the b^ig to the Hebrews, on purpofe to affert the i^y. The Divme Attributes and Dignity and Superiority of the Son of God, a- bove the higheft Creatures (which were but his own Handy- works,) apphes the Pfalmift's ftrong Defcription of the Immutabih^ty or un- changeable Nature of the eternal Father, to Heb. i. the Perfon of the Son. 7^/jou, Zjrd, in the lo^and Beginning haft laid the Foundation oj the Earth y tt^n. 2 ^^^^ ^^^ Heavens are the Work ^f thine Hands, ^^ciu ^^' cj'i^^y p^ij p^^jp^ i^^^f ^^^^^ renai?2eji', and they alljhallwax old as doth a Garme?it', and as a VeJlureJJjalt thou fold them^p, and theyJJoallhe changed: But thou art thjdme, and thy Tears pall not fail (jn). No /cripture fure can be defired ftronger than tlis. We have feen juft now that they who deiy Ae Validity of fuch Proofs, are forced tod^^ny that there is any Strength in Scripture^^ all. They chufe to give up all Scripture 7'eftimonies of the Divi- nity of the Father ^^ther than fuffer any Ar- o-uments to be d.^iJC^d from them for the Di-^ vinity of the So- ^^^^ with fuch Men I de- fire not to aiy^ • ^^^ do I hope for Succefs with any thar-^^ capable of being influenced by them. T^fe who will not take Go/s Cha- rader ixom^ ^^lf^lf\ we can little exped: to al- low hirn J> 'except w^hat they themfelves are pleafed tA^^^ f<^r him. But as I am con- cei-ne-d ^^ ^^^ ^f found and fober Minds ; I hope -^^^ whilft I am upon a Point of Reve- lation f ^^^1' t>e allowed to reft my Arguments /j That this is fpoken of the g^ as nvell as the foregoing j^e, fee Pearfon q?i the Creed. p. 113, 114. B\j\Vs Judicium, c. 5. /». 319. and Dr. Water- IandV/;y/ Defence p. 95. upon Titles, afcribed to the Son. upon Scripture. And as we have ktw what Authority we have from thence to aflert the Eternity and ImmutabiHty of the Son, I lliall pafs on to the next Charader afcribed to him in the Creed, which is that of Omnipo- tence. 7he Father is Almighty, rl}C ^Son SlUmigl^tp. (^rije.S^ou And fo he is, if the CharacSler which the Son ""^ ^^* gives of himfelf may be depended on for a true one. For / am Alpha and Omega, the Rev. i. s. Beginning and the Tending, faith the Lord, which is, a?id which was, and which is to come, the Al- mighty. But thefe Words, not being capa- ble of being wrefted to a low Senfe, our Adver- faries take them out of the Mouth of the Son, and put them into the Father's. But the Verfe immediately preceding fpeaks of Hifu, who is r. 7, to come with Clouds, whom e^ery Eye jhallfee, and they aljb which pierced him, and bec€iuje of whom all Kindreds of the Earth (hall wail. And he plainly is the Lord who fays in the 8th Verfe, 1 am Alpha and 0?nega, the Begi?2?2ing and the Ending, which is, a?id which was, and which is to come, the Almighty. So the Catholicks have ever underftood and confelTed, even when this Verfe has been produced, and made Ufe of by Hereticks againfl them (x). As the Father therefore is Almighty, fo is the Son alfo, by his own Teflimony : and fo ne- (x) See Dr. WaterlandV La- dy Moyer'j Le^ures p. 227 — 232. Firfl: Defence, p. 451. Second Defence. /. 241 — 245. cefTarily I'he Divine Attributes and ceffarlly muft he be, unlefs the Power of crea- ting all Things may be lefs than Omnipotent. HtTT^ For we have fhewn that all Things were apllof^of created by the Son. And from the vifible Crea- hhomw^o. tiQn of the World, to prove an Eternal, Al- mighty, though invifible, God, is an Argument Rom. i. 20. that feemed very natural to St. Paul. For the invifible Tubings of hitn (faith \iz)fro7n the Crea- tion of the World are clearly feen ; or the in- vifible T^hings of him are clea?dy feen from the Creation of the Worlds being underfood by the Things that are ?nade^ even his eternal Power and Godhead. And look into all the facred Writers, and you will find Creation ever men- tioned as a Work peculiar to God alone 3 as a Work that fpeaks fupreme Excellence, infinite Power, and unbounded Perfediions (y). Info- much that God himfelf commands his Prophet jerem. x. to fay uuto tlic Natious, that the Gods that have 720 1 7nade the Heavens and the Earthy jhall pe- rifd from the Earthy and from under theje Hea- vens : But the Lord that 7?iade the Earth by his Power y He that efablified the World by his Wifdom ; He that fir etched out the Heavens by his Difcretion j He is the true God^ He is the livi?ig Gody a?idan evef^lafing King. So faith the Lord himfelf by his Prophet Jeremiah, appeal- ing to his making the Earthy to his eftablfhing the Worldy and to his f retching out the Hea- vens y for a Proof of his infinkt Wi/aomy Dif (y) See 2 Kings xix. i^. | Jfai. xl. 12, 26. — xlii. 5. — ■ Job xxvi. 7. pf. xix I. — I xliii. i. — xlv. 5, 6. Ixxxix. II, 12. — icvi. 5. I cretion II, 12,, 10. III. Titles, afcribed to the Son. 147 cretion and Power ^ and in Confequence of that, Serm. of his being the true^ the livings and the e- 'verlajlijig God and King. Since thcfe therefore were all the Works of the Son, let the Son be acknowledged Almighty^ or fome greater In- ftance of Power named, and demanded in Proof of it (z). Till then, from the Divine Attributes I (hall go on to the Divine T^itki affigned him in the Creed, is that of GOD. The firft of which The Father is God, tlje d&OH i^ ^^Ob. In §^^^;^°'^ which we have almoft all the Holy Penmen of Scripture on our Side. In the Beginning' was joim. i.i. the JVord, cjid the PVord was with God, and the Word WAS God. So faith St. John. There- fore was the Name of hj2ma?tuel affigned him k,;. vh. 14. by the Lord himfelf, which being interpreted, ^'^[^' j^^'* faith St. Matthew, is God with us. Without 16. '""* "" Controverfy, faith St. Paul, Great is the Myfte- ry of Godlinefs, God was inanifejl in the Flefi, &c {a). It was God, faith the fame Apoftle, that a£Isx.v.2S. piirchafed his Church, and purchafed it fo dear- ly, as with his own Blood (I). This the doubt- ing St. Thomas acknowledged, when, at laft up- on the Conviction that he received from his Senfes that his Mafter was rifen, he an/wered ]oh.xK.2S^ and f aid unto him. My Lord, ajid ?ny God {c). (z) See Dr. WaterlandV Jirft Defence, ^. 1 1 . (a J For the Reading fee Mill. (b) See Mill on "the Place, and Pearfon on the Creed p. 129. (c) That thefe Words of Tho- mas are to he referred to Chrill, fee Pearfon on the Creed, p. 131. L 2 Nor ri-e God of Glory. A(fls vii. 2. The True God. ijohn V. 20. Rev. iii. 7. C'yfnpare aljo C. xix. II. C.i. 2. G. V. ir, \z, 13. The Great God. Tit. ji. 13. The Divine Attributes and Nor is he only ftiled God fimply, and fo as to exprefs high Authority and Power; but he has fuch Epithets and Adjunds added to that Title as plainly fpeak him God in the higheft and fuUeft Senfe ; to be God in the fame Senfe that the Father is God. St. Stephen calls him the God of Glory : 'the God of Glory^ faith he, appeared unto our Fa- ther Abraham : And yet the Perfon that ap- peared was, by the Confeffion of our Oppo- nents, as well as of all the Ancients in general, the Perfon of Chrift (^). St. John calls him the True God: We are in him .that is True^ faith St. John, even in his Son J ejus Chriji, This is the True God., and e- tenial Life. That is, this Jefus Chrift ; He that, the Apoftle had told us over and over before, was the eternal Life ; He that in the Revelation is called, He that is Hol)\ lie that is True-, that is, the Holy one and the True one ; He is alfo the True God, and becaufe he is fo, he is the eternal Life likewife {e). The fame is by St. Paul ftiled the Great God : Looking for that bJeJJed Hope, and the glorious Appearing of the Great God, and our Saviour (or of our Great God, and Saviour) Jifus Chrift (/). The fame Title is applied (d) See Dr. Clarke'^ Scrip- ture DoSf vine . Niw:b.6g. 359, 597, 616, Sec. and Dr. Wa- ic^lSiViA's JirJ} Defejtce p. 33. &:c. (e) See the Reading jujiified in Pearfon on the Creed, p. 132. and Dr. Waterland'j Lectures p. 206 — 2 1 4. Dr. Knight'i Scrip- ture Do3rine of the Trinity 'vindi- catid^ p. 28 — 36. and bis True Scripture Do^rine contitiued^ p, 106 — 114. T?;?!?? '^//^iSy ('vjithout the Article before Xu%^o(;J 'iw^ Xpfra. See Dr. Waterland'j LeBuresp. 214 — 2 18. And note that Chriji is the only divinePerfon, to nvhom the 'E^i(Psimi6, or Appearing is any nvhere afcribcd in the New Tejla- mnt. to Titles, afcribedto the Son. to him in the Vifion he vouchfafed to his A- poflile St. John, who Jaw an Angel Jia7iding in the Sun. And he med with a loud Voice ^ fay- Rev.xix.17. ing to all the Fowls that fly in the ?nid/l of Heaven, co7ne and gather yonrfelves together unto the Supper of the Great God : Meaning him who appeared from Heaven 2.% flt ting upon a v. ir, 13. white Hcrfe, who was cloathed with a Veflure dipped in Blood, and whofe Name was called the Word of God. This is He, who is called the Great God [o]. The fame is alfo called the Mighty God by "The Might;} the Prophet Ifaiah. For unto us (faith he) a nai.'ix.e. Child is born, unto us a Son is given, ajid his Name fhall be called wonderful Coiinfellor, the Mighty God, &c. the fame Title which is af- cribed to the Lord, the Floly one of Ifrael in^-^-'^''*''^' Truth, in the Chapter following (g). So great was the Child that was born to the Jews in the Account of Ifaiah ; and no lefs great in the Account of St. Paul, is He whofe human Na- ture is from them. For of them, as concerning the Flep, Chrift Godorcraii. came, who is over all, God blejjed for ever (h), [o] Note, Since my Writing this I have found that fome ancient Copies and Verlions inftead of the Supper of the Great God, read the great Supper of God; which is more agreeable to the parallel Place in Ezek. xxxix. 17. where the Lord God calls it his great Sacrifice. This Proof therefore I muft leave as uncertain. Rom. ix. 5. (g) See Dr. Waterland'j Lec^ iures. p. 218 — 221. (h) For the Reading fee Bi- Jhop Pearfon on the Creed, p. 133. Dr. Waterland'j LeSiures. p. zzi — 224. Welchman in Tertull. adv.Prax. c. iS-P-^S- Tvvells Critical Exa?ni nation of the nen.v Text and Verfon of the 'Ne^jj fejiament. Part z. p. 121, 122. L 3 God I ^o The Divine Attributes and Serm. God over all: The very fame Epithet which ^^JI^J^ this fame Apoftle in his Epiftle to the Ephefi- .;Ephei-.iv. 6. an s applies to the one God and Father of all ^ who is above all, as it is there rendered : an E- pithet confequently which is equivalent to that of the one Supreme, moft High God, as He, who is God over all, muft be. Godbhjcd But St. Paul adds further that He is over all, ja t-vcr. ^^^ blejjedfor ever. And that is another Term which is elfewhere put for the fupreme God. So the high Prieft queftioning Jefus about his Mark xiv. ftiling liimfclf the Sen of God, affted him and faid unto him. Art thou the Chrijl, the Son of the Blefed? " It cannot therefore be conceived (as the moft learned and excellent Bifhop Pear- Jon fays) fi) " that St. Paul fhould write unto " the Chriftians, moft of which were then con- " verted Jews or Profelytes, and give unto our " Saviour, not only the Name of God, but al- " fo add that Title which they always gave " unto the one God of Ifrael, and to none but " him ', except he did intend they fliould be- " lieve him to be the fame God whom they *' always in that Manner, and under that No- " tion, had adored. As therefore the Apoftle aCcr. xi. " fpeaks of the God and Father of our Lord Kon^. i. 2r. " y^fi^^ Chrift, which is blefj'ed for evermore^ '* " and of the Creator, who is blejjed for ever, " A?nen -, So doth he fpeak of Chrift in as " fublime a Stile, who is over all, God blef " f^fo^ ^'^^^j Amen : and thereby doth tefti- (i) On the Creed, f. 133. I 2. C, 3. §. lO. /. 52. Vide edam'Q^lL D. F. N. Se,7, '' fy Titles, afcribed to the Son, 15 1 " fy the Equality, or rather Identity, of his Serm. " Deity." The Son therefore we muft con-,^J[J^ fefs to be God [p], not in alubordinate impro- nbcmrd per Senfe, not upon Account of his Dominion e^emiai^^'i only, or of the Relation he bears to the Crea- ;^'[j;;'^->' " tures under him; but in the ftrid, proper, 'r^r/w. higheft Senfe' that the Word bears; viz. as it denotes an uncreated, incomprehenfible, eter- nal, almighty, Effence (k) ; which are Attri- butes, we have feen, the Scripture, as well as the Creed, afcribes to him ; as it alfo does the remaining divine Title mentioned in the Creed, which is that of Lord. So likewife the Father is Lord, tfje ^011^^^;;^°" Hoirtl* And 7ny Lord, as well as my God, his J<^ha xx. Apoftle Thomas could not but call him, as ^ ' foon as he was convinced of his Divine Power by a fenfible Demonftration of his Refurredion f p] Note, That it is one of Dr. Clarke's Confeffions, that Dr. Clarke'* « The Perfon of the Son is in the NewTeftament fome- gff^V"^ " times ftiled God ^!' In Proof of which he refers to Godhead! thirteen Texts of Scripture, which he had cited before : viz. Mat. i. 23. Luk. i. 16, 17. John i. i, 2. John x. 33, ^6. C. XX. 28. Ads XX. 2^. Rom. ix. 5. i Tim. iii. 16. Tit. ii. 13. Heb. i. 8. 2Pet.i. i. i John iii. 1 6. C. v. 20, 2 1 "t . And again — " Chrifl is by Nature truly God^ as ^ truly as Man is by Nature^ truly Man, 6cc :|:. (k) See Dr.WaterlandV/;;/? Defence ^. iii. andxxiw. Dr. Fiddes'j Body of Dl-vinity. Vol. I. p. 372. l^c. and Mr. Ste- phens'f Vifitation Sermon at Pli- moiith. />. 16 — 20. * Scripture Do^rine. Part 2. §. 24./'. 293. t Ibid. Part I.e. 2. Sea. I. P^g- 77—91- X Reply to Mr. Nelfoii. /.Si. L 4 from ^oe Divine Attributes and from the Dead. And before this, a Meffenget from Heaven, Gabriel who Hands in the Pre- fenceofGod, foretold to Zachary, that his Son John, who was fo unexpediedly to be born to him, JJjould tium ?nany of the Children of Jfrael to the Lord their God: That is, to him whom Mai. iv. 5, he fhould go before in the Spirit andPower ofE- lias^ as Malachi had prophefied, and as theVerfe immediately following fliows. And whofe Fore- runner was John the Baptift, but Jefus Chrift's ? Jefus Chrift therefore was the Lord, and the LordGod of Ifrael, that is, he was Jehovah £- What the lohifu (which is the incommunicable Name of . J^^!^^^^^ the one true God,) and which, [ fuppofe, the Creed, under this Title of Lord, intends : The Father is Jehovah, the Son Jehovah, Tee sor. J- And if Scripture Authority for the ufe of the exprefs Hebrew Term, Jehovah, to denomi- nate the Son, be demanded of us > fo long as the Old Teflament fliall be allowed for Scrip- ture, we fliall have numberlefs Authorities at hand to produce. But firft let me obferve that wherever the Word Lord in our Enghfh Bibles is printed in capital or great Letters, there the Word in Hebrew is Jehovah. And of 4hefe it would be endlefs to name ail the Places that muft certainly refer to the Perfon of the Son. I fliall therefore only mention a few which the infpired Writers of the New Teflament in- terpret of him. Only where our Tranflation ufes the Word Lord, I fliall keep to the He- brew, and read Jehovah. In the Book of Numbers, the Ifraelites are Nnmb. xxi.faid to Jpcak or murmur againjl Jehovah, and ■''"'^' 2 therefore Titles, afcribedto the Son. 153 tlicrefore to be bitten, and many of them to SermJ dre, by fiery Serpents which Jehovah fent. ^^^ ]Sow turn to Saint Paul, and he will tell you, ttat it was Chrijl who was tempted, for which ' ^°''- ^* 9- tJiey that tempted him were defiroyed of Ser- pnts, Chrijl therefore, in the Judgment of St. Paul, was the Jehovah who prefided over the Jews in the Wildernefs. He was the Jehovah pf^i. xcv. (as the infpired Author of the Epiftle to the He- 9-1^.^ brews tells us) whom that rebellious People pro- -^^'^^ Heb. ill I C '10* voked^nA grieved iov forty Tears, and who were TiOt fuffered to e?2ter into Ref becaiije oflJnbelief, The Lord again whom Ifaiah faw fitting i^'^^ vi. i m a Throiie, high and lifted up, a;id whofe 'Train filled the 'Temple, and whom the Sera- phim proclaimed to be Holy, Holy, Holy, Lord (Jehovah) of Hofis-, This Lord, St. John tells us, was the Lord Chrifi, For theje things faid]^^'^^^-^^' Efaias when he faw his (that is, Chrift's) Glory ^ andfpake of him. Again in Zechariah, Jehovah promifes that in that Day he WiWpoiir upon the Houfe of David, z^cH. xh. and upon the Inhabit aiits ofjerufalem the Spirit of Grace and Supplication, and they fiall look (faith the fame Jehovah) upon ME whom they pierced. Now no Jehovah ever was, or ever could be pierced, but Jehovah incarnate, the LordChrift: And St. John tells us that the John xir. Jews piercing him, was the Piercing which the ^''* aforecited Prophecy intended [q^]. Once [q.] The Defender of the late Mr. Pierce's ^erles fays Mr. Hallet that the Word Me in the Text of Zechariah is a Blunder "°f"^' of 154 ^^^ Divine Attributes and Serm. Once more, Jehovah, the Lord of Hofls, by ,J}y^ the Mouth of the Prophet Malachi, fays, Be- Mai. iii. I. hold, I will fend my Mejjenger, and he Jhall pre- pare the Way before 7ne : Aiid the Jehovah whom Matt. xi. ye feek fhall fuddenly come to his Temple, Now wark i. 2. John the Baptift, by the Teftimony of three of Lukevii. the Evangelifts, was the Meffenger foretold by this Prophefy. And fo his Father Zacharias pronounced of him, as foon as his Tongue (of which for fome time he was for his IncreduUty deprived) was reftored to him again^. Thou of the Jewifh Tranfcribers ; and that the Words (to make them confident with what follows) ought to be read They Jhall look upon Him whom they have pierced *, A boici Airertion ! confidei ing who fpeaks : There being not a fingle Hebrew Copy, nor fcarce a Tranllation to fupport the other Reading ! In Proof of what he afferts he refers us indeed to John xix. 37. who plainly (faith he) tells us that the true Reading in the Prophet is (not, They jhall look en Me, but) They JI)aU look on Him, whom thev have pierced. But Mr. Hallet takes this from his Englijh Bible, without ].c/.x^i given them (p)^ which fignifies Oppofers of, or Contejiders with^ the Spirit. *' ture, the greateft Things, and the higheft Titles, even " all communicable divine Powers : that is, All Powers " which include not that Independency and fupreme Au- *' thority, by which the God and Father of all is diftin- *' guifhed to be the God and Father of all.'' Words that plainly import that the Son is as much divine as the Father himfelf, and differs from the Father only in Per- {bnality : He is not firft in Order as the Father is, not fu- preme in that Senfe, nor un-originate. In Support of which he enumerates, and recites in Words, above fifty feveral and different Charaderiflicks of him which the New Tefla- ment affords. Scripture Do^trhie. Fart 2. §. 27. p. 297 — 299^ (n) Aug. de Haref. c. 49. (0) Afyojrav ai/ro y^ti fjbovov K^Tio-fAcCy otAAflt xj tZv T^tiT ii\iy o)v 'AyytA^/v. Athanaf. Fp. ad Sc- rap. §. I. p. 648. Fide b* Sozomen. Hi^. Eccl. L. ^.czj. (P) Aug. de Haref. c. 52. /. 48. dff Socrat. Uiji. Eccl. L. 2. c. 45. Againft Titles, afcribed to the Holy Ghoft. 159 Againft this Herefy chiefly, the fecond Ge- Semr; iieral Council, of 1 50 Bifhops, was aflembled y^J^',^^ 2it Co?2fta7itinopk, in the Year 381. who, to r^^ second guard againft it for the future, made an Addi- cw ^f tion to the Nicene Creed, expreffing the Divi- ^'"f^'A^^^ nity of the Holy Ghoft. For that Creed, as it was penned at the Council of Nice, ended with the Words 1 believe in the Holy Ghoft: With- out any further Explication of that Article, or Addition of any other Article after it. It not being the Defign of thofe Fathers to draw up a compleat Declaration of Faith, but only to explain the important Article of the Son's Divi- nity, which the Arians, againft whom they aC fembled, had oppofed ; leaving the reft to be fupplied in each Church, from the Creed which every feveral Church had ufed. But novv" whea the Divinity of the Third Perfon was brought into difpute, the Conftantinopolitan Fathers thought fit to guard it with fuch auguft Cha- radlers, as fhould imply both his Nature and Powers to be Divine. They therefore, inferted ^^^ ^^^^. thofe Additions. concerning him, which follow ^^om they the aforefaid Words in what we ftill call the ""IticLon- Nicene Creed, viz. That he is the Lord and'^^^^ Giver oj Life ^ who proceedeth Jrom the Father [s], 'j^^^Nictn^ who [s] His ViocQ.^\or\ from the Son was not inferted at this Time, but a good while afterwards, as will be Ihewn here- after. But to give the Reader a clear and exact View of the Conjianiimpolitan Creed, and of the Additions made in that Council to the Creed o^ Nice, I fhall here infert the Creed' itfelf ; expreifing the Nicme Part in old Englifh or Black r^e Niccne Charaders, and the Con/I a?itimpoUtan Additions m Roman, ^reed, 'wnk IDebdictein one^oO, tlje|fat}jer StimifjIjtp.lJl^.aftcr of Heaven tmcpJitau'^" and Earth, and ofaUdjinggWi^ieanO intJifitilP. Additmi, The Divine Attributes a?2d u-ho with the Father and the Son together is wo?'- pipped mid glorified^ whojpake by the Prophets, All thefe expreffions I may have Occafion to de- fend as I go along; but I fhall take them in the Order that the Method I have already laid dov^n ihall lead me. Thofe only w^hich relate to his Divine Nature, Powers and Glory will come Conjiantinopolitan. the only begotten Son of God, begotten of the Father before all Worlds, 3CntJ in one 9lo?t» 3]efu^ Cljrilt, N'lcene. tbc .^on of 45oU, tcsotten of tlje J^atljer, tlje onl)? Kjcgotten, tljat i^, of ttje .t)uBjlancc of tlje ^atljcr s ^oD of ^SolJ, %\%\^t of 1£i0bt, btvp <5oti of tcrp 45c&, begotten, not niatjc; hf in0 of one .^ulijlancc toitb tijc ^atljer, tp loljome an (^Tljinns toerc made' [iotlj (STDinfl^ in ^eaUcn, anD (^\y\\\^i in in tlje ^olp 45Do|T, Nkene. 5Cnti tljofc toljo faj;, tijat tljerc cUer toa?^ a (Sime ttiljen t?e [Chrift] voajJ not, o? tIjat fcefore ije toa^ fcegottcn Ij^ ^^^ not, og tijat Ije toae nmtie out of no- tljing, 0? tbvat faytljc .^onof45oD U of ang otljei* .^uijftance o? Of- fence, 0? tijat ije ttjas^ creatcD, o? ii^ cljangcablc o; alteraiiie ; tljofe tlje €atl)o(icft anti ^tpoftoiicft Cfjurcl) anatljcmatise^. ConftantlnopoUtan. the Lord and Giver of Life, who proceedeth from the Fa- ther, who with the Father and the Son together is wor- fhipped and glorified, who fpake by the Prophets. In one Holy Catholick and Apo- ftolick Church. We ac- knowledge one Baptifm for the Remiffion of Sins : We look for the Refurredlion of the Dead, and the Life of thq World to come. Amen. Now Titles, dfcribedto the Holy Ghoft. come in my way in this Difcourfe ; in which I am to vindicate the Attributes and Titles afcrib- ed to him in the Athanafian Creed. But firft let me premife, that fuch numerous Proofs of the Divinity of the Spirit, as we have already produced for the Divinity df the Son, are not to be expeded. The Holy Ghoft was never incarnate, never appeared in Flefli, or upon Earth, or converfed as Man familiarly with us. And therefore we have no Difcourfes of his, no Declarations from his own Mouth, as we have from the Son, to affift us in our Enquiry. However from the Mouth ofPro-Luk^u 70, phets and Apoftles, from the Mouths and Pens oi Holy Men of God -^ who /pake and wrote asz Pet.i.21, they u^ere infpired and moved by the Holy Ghofl^ by him who is himfelf //3^ Spirit of Truths and Johnxiv. who came to guide them into all l^ruth 5 from ivi. 13'. ^^' them certainly (his own Amanuenfes) may we learn the Truths concerning himfelf In them may we find, if not fo great aVariety of Proofs, yet Proofs as fatisfadory, becaufe they are as clear. Now here again I muft obferve that thefe Additions to Taken from the Nicene Creed were not ?nadey but only approved of and the porter confirmed^ at the Council of Conftantinople. For in * Epipha- ^'^^'[ 'f^j^i* nius there is a Creed, which he fays every Catechumen re- ^ ^"'"^* peated at his Baptifm from the Time of the Council o^ Nice to che Year ;73, (eight Years before the Council of Con-- Jlantinople) which agrees Word for ^^ ord with the Con/tan-* tinopolitan Creed ; excepting this one fmall Difference ■ begotten of the Father before all lyorlds^ tljat is of tijc .jubilance of tDe l^atijer, 6cc. which lalt Words the Councillcfc out. Epiphan. Anchorat. §. 120. M that 1 62 ^e Dhhie Attributes and Serm. that the Holy Ghoft, as well as the Son, is tru- ^^1^^ ly Divine, and has all the Attributes and Titles of Deity effentially in, and belonging to, him. (^UcKiotp The Firft that offers itfelf in the Creed before micreate. ^^ ^^ that of Uncreatedness. T^he Father un- create^ the Son uncreate^ an& tlje i^oJp ^Bljoft unctratC* And fo neceflkrily muft he be, fince to have been created w^e have Ihev^ed (when de- fending the Attributes of the Son) is a Charac- ter inconfiftent with one who is himfelf the Creator of all Things. A Creature cannot be Creator, nor Creator a Creature. But there is no Occafion to repeat the Arguments ^ and therefore refting upon the Strength of them, I {hall only produce one or two Teftimonies that the Holy Ghoft, as well as the Son, is, with the Father, joint Creator, *rhe Holy That more Perfons than one were concerned cfeftor^w^A in the Creation of Man efpecially, the laft and the Father. ^qQ_ perfccft Crcaturc on Earth, the Hiftory of Gen. i. 26. his Creation itfelf difcovers. For God faidy let us make Man in our Image ^ after our Like- 7iejs; plainly implying one Perfon fpeaking to and inviting others, to concur and co-operate in the Formation of one Creature who Ihould more efpecially than the refl refemble the Creator [x]. That Gen. 5. 26. [t] That the Words will bear no other Senfe, a very a- to be inter- blc and Icamed Expofitor of Scripture, and an early Prede- ^^rinit f '^' ^^^^^ ^ ^^^^^ Ledhires, has fliewed before me : Viz. That ^'^'^^' the ExprelTion is to be interpreted, not of the Father only, fpeaking in the Stile, and after the Manner, of Kings; nor yet of God fpeaking to his own Attributes or Powers, or to Elements, Titles, afcribedto the Holy Ghoft. That a Plurality of Perfons therefore were con- cerned in the Creation, we may fafely infer from this very Text* The only Queftion then that remains, is. Who the Perfons are that were concerned. And that the Father is one, is on all Hands agreed : That the Son is another, we have irrefragably proved. But lince thefe two make a Plurality, and fo God fpeaking to his Son alone, might ufe the Expreffion, Let us make Man in our Image ^ after our Likenefs -, I fhall therefore produce fome more explicit Text to ihow that the, Spirit, as well as the Son, was Creator with the Father. And clear to this Purpofe is a Text in the ancient Book of Job : T'be Spirit of God (faith jobxxxiii. Elihu) bath made me^ a?2d the Breath of the Al- "*■' mighty hath give?i me Life, Compare this, I compared befeech you, with the Account of the making ^g'^^^'"'" of Man in Geneiis. Let us make Man^ faith God ; in the image ofGod^ created he hiin^ faith Mofes. And the Spirit of God hath made me^ faith Elihu. The Word raade is in each place, the fame in the Original. And that Elihu al- luded to the Formation of Man by God in the Beginning, is plain from comparing his Words with Genefis, ii. 7. Hhe Lord God (faith Mofes) cen. ii. 7* formed Man of the Duji of the Ground^ and Elements, or to the Aftgels, or to the Souls of Men already created, and now confulred whether they would be con- tent to be clothed with Fleili, as the Whims and Fancies of fome Rabbins have imagined ; but it muft neceflarily be underftood of the Father's confulting fome other Perfons, or Perfon at leaft^ of the fame Nature and Abilities with hira^ idi. Dr. Knighf^ firft Sermon, ^.5 — 28. M 2 breathed TChe Divine Attributes and breathed into his Noflrils the Breath of Life : And Man becajne a living Soul, And what fays Elihu ? Why, The Spirit of God hath made me^ and the Breath of the Almighty hath given me Life, The Spirit of God then was the Maker of EHhu, as the Lord God was the Maker of Man : The Breath of the Almighty (of the fame Almighty Spirit, be fure) gave him Life ^ as the Breath of Life which the Lord breathed into the Noftrils of Man, made Man a Uving Soul. And the fame Spirit that created one, may juft- ly be fuppofed to be equally concerned in crea- ting all. The Spirit therefore was proper Crea- tor, or joint Efficient together with the Father : He therefore, as the Creed in our Communion (2rijc^o?tj Office fpeaks, is truly, i^t %^^^\^ anb ©ibct of ofWe. ^^ Stiffs of Life natural as well as fpiritual : And confequently thofe Words, Let us make Man, may well be interpreted of the Father's fpeak- ing to, and calling in the Concurrence of, not only the Son, but the Holy Ghoft. Another Inftance of the Holy Ghoft's Con- cernment in the Work of Creation, is in a pre- job xxvi. ceding Chapter of the fame Book. By his Spi- '^- n'/j (faith Job) iy them by his Spirit ; but from his own necef- fary internal Forefight, as being the very Spirit of Gody prefent and confcious to the Mind of God, ^nd fearching even the Depths of God, But one of the cleareft Declarations of this great Truth is that which is recorded in the Story of Ananias and Sapphira in the Ad:s of the Apoftles : Where St. Peter, rebuking Ana- nias for his Sacrilege and Hypocriiy, fays to him JVhy has Satan filed thine Heart to lie Aas v. 3 to the Holy Gho/i (11) ?-— Thou haft not Ued"^^ unto Men, but unto God, The Defign of the Apoftle, in this fevere Reprimand, was very plainly to give Ananias a deep Senfe of the Heinoufnefs of his Sin, by fetting before him the Greatnefs of the Perfon again ft whom he had offended. That it was not Men he had at- tempted to deceive, but the Holy Ghoft. To him he had lied, and in lying to him he had lied unto God. The Holy Ghoft then muft be very God. For were he an Angel, or any Creature how glori- > < (u) See the Tranjlation jujii- I f. 319. and Bijhop Beveridge on fed byBiJhopY^^iriQXion the Creed f | /^^ 39 Jrticlfs, p. iiz, "l ous The Divine Attributes and ous foever, were he in any Degree lefs than God ; St. Peter, to have aggravated Ananias's Sin, would have expreffed himfelf thus. Why has Satan filled thine Hearty to lie to the Holy Ghoji ? T'hou haft not lied unto Men only^ nor unto the Holy GhoJi only^ but thou haft lied unto God, But lince the Apoftle repeats not the Word Holy Ghoft again, but fubftitutes the Name of God in the Room of it; we cannot help concluding that by God he meant the Holy Ghofty as certainly as he meant the ^^- ftles by Me?i. Thou haft not lied unto us the Apoftles, who are but Men ; but unto the Holy Ghoft who is very God (x). ^— -^his fame Do6trine is alfo aflerted by St. Paul in his firft Epiftle to the Corinthians : I Cor. vi. j^j2ow ye not (faith he) that your Bodies are (y) the I'emple of the Holy Ghofty which is in you ? The Holy Ghoft's Inhabitation, you fee, makes the Bodies he inhabits a Temple : But the In- habitation of a Creature cannot make a Tem- ple : the very Name of Temple always figni- fying the fame with us, as it did with the Jews, viz. an Hoife of the only true God. If our Bodies then be a Temple becaufe inhabited by the Holy Ghoft ; it muft follow that the Holy Ghoft is Divine, or truly God : which is the very Thing the Apoftle again means in the third (x) See the Socinian E'voji- ms of this Text confuted in B if hop Pearfon on the Creed, p. 318, 319. See alfo Dr. Knight'j 'True Scripture DoQrine of the trinity, p. 17 — ig, and True Scripture Doctrine continued, p. 68—73. (y) So the hefi Copies and fome ancient Fathers read, "Za- (A.xle6, in the Plural. See Mill. Chapter, Titles, afcribedto the Holy Ghoft. 17^ Chapter. Know ye tiot^ that ye are the Temple Serm. ofGody and that the Spirit of God dwelleth if^^^^J^L. you ? Here the Apoftle plainly tells them, They i cor. iu. are the Temple of God^ becaufe the Spirit of God^^* dwelleth in them. But what Reafon, I pray, can be given why the Dwelling of the Spirit of God in the Corinthians ihould make them the Temple of God, unlefs it be becaufe the Spirit himfelfis God [a]? To thefe Arguments for the Divinity oixkit^heuoiy Spirit, which two Apoftles St. Peter and St.fpa^e6ff^" Paul give us feparately, let us add one niore|^|^^^|^°" which may be drawn from comparing both of ^ Tim, m. them together. St. Paul tells us, that all Scrips ture is given by Infpiration of God : And yet turn to St Peter, and he will tell you, that it [a] It is faid indeed, that *' our Bodies are lliled Temples *^ {Temple it fliould be) becaufe they are Temples of the " Holy Ghoft j and God dwells in us by his Spirit *.'* But this is well anfwered by a learned Advocate for the Catholick Faith. " This Solution (fays he) might have ferved tolera- " bly, had the Texts faid only, that our Bodies are the ^' Temple of God^ and not the Temple of the Holy Ghoji too, " whichthe Author of the Expofition, perhaps, did not con- " fider. For let us (uppofe God the Father and any Creature *^ to inhabit the fame Perfbn : That Perfon would indeed " be the Temple of the Father, becaufe he is God : But he '' would be the Dwelling only, not the Temple, of the *' Creature, becaufe he is not God. Seeing then that the " Texts make us the Temple of God, and the Temple of " the Holy Ghoft too ; it is manifeft that the Holy Ghoft *' inhabiting us, as his Temple^ is God as well as the Father f." * Dr, Clarke'/ Expofition of the Church Catechijm. />. 68. f Dr. WaterlandV Remark* upon Dr. Clarkt'i Expofition. p-> 61,62. 3 was 1 76 T'he Divine Attributes and Serm, was given by the Holy Ghoft. No Prophecy of the Scripture (faith he) is of any private In- terpretation^ or (as the Word ought to be tranfi lated) of any private Motion or Suggejiion (z) : For the Prophecy came not in old Time by the Will of Man : But Holy Men of God fpake as they were moved by the Holy Ghoji, The Holy Ghoft then was that God, by the Infpiration of whom all Scripture was given. The facred Books of the Old Teftament were not didated by the Spirit of any inferior God, the Maker' only of this vifible World, (as the Gnofticks foolifhly and impioufly feigned) but by the Spirit of the Supreme, Almighty God, the Ma- ker of all Things that ever were made. For as it was the fame God, who was promulged in the Law, that is preached in the Gofpcl ; fo was it his Spirit that inipired the Prophets and Apoftles both (a) : And therefore is He frequently fzj 'l^,oc<; iTTi^^varia?. See Whitby and Pool'j Sy nop/is on the Place. (a) Novatlanus, Cypriani irJy;tpo>'e?, i^ Rojnancs Ecclejia Prejhyter, in Reguld Fidei, Ji've^ ut hodie loquimur, in Libra de ^rinitate. cap. 29. ad Articulum de Spiritu S. hac habet. Hunc Spiritum San6lum Dominus Chriftus modo Paracletum ap- pellat, modo Spiritum Veritatis ^^z pronunciat j qui non eft in Evangelio novus, fed nee nove datus : Nam hie ipfe & in Pro- phetis Populum accufavit, & in Apoftolis Advpgauonem Genti- bus prasftitit, Et paucis inter- jecfis : Unus ergo & idem Spi- ritus, qui in Prophetis & Apo- ftolis, ^c. Ubi habemus Sen^ fum iff Scopum Verborum ro nxpccK?i/}TcVy TO ha.>x,(rM ^iot reuv Tlfo itu S. — TO Kvpiov, To Zcooroiev, to ix Ta fTeelpo; iKXa^ivifXtivov^ to cuv n^lpi t^ 'tM irpo,a,>^(roty Jios tuv Upc^Pifluy^ Scilicet po/i tarn magnifica Spiritui Sa7i5l6 iributay qicod fit Domi- nus, viviiicus, ex Patre proce- den?, una cum Patre Sc Filio a- doratus Sc conglorificatus, frigi- da mihi ^videbaturAdjeSiio ilia — . qui locutus eft per Prophetas, Verum poftquam in t el lex i, nelus Syfr.bolurn Orienlale bahuijje to l\ottclx.X^cVy TO A«>.»5£r«v ^Vcc Tuy UbocpypiuJVy ita mecum Statui ; San/Iam Symdum loco ra, to' 17^- fax^yls;-, fuhjlituijje magnifica ijia, quo ^leram Spiritus S. Di- or the Jehovahj whom the Ifraelites tempted and grieved^ and who therefore fware in his Wrath that they jhould not enter into his Reft. The fame Holy Penman tells us again, that the Holy Ghoft was that Jehovah, who by the Pro- phet Jeremiah faid, This is the Covenant^ that jd-. ^sjei* I will make with them after thofe Days (faith I1;,j^^;^j the LORD) I will put my Laws i?2to their «">^ Hearts^ and in their Minds I will write them : 15—1^'. ^nd their Sins and Liiquities will I remember no 77wre, Once more in that Lord, whom Kiizhfjw iruvi, fitting upon a 'Throne, high a7id lifted up^ and^~^* whofe Train filed the Temple ^ and whom the Se^ raphim adored^ f^yi^^g. Holy, Holy, Holy Lord of Hofts, the whole Earth is full of his Glory : In that Lord, not the Father alone, nor the Father with only his adorable Son ; But the Father, with his Son and Spirit both, are in- cluded and implied. This, as to the Son we (e) See Eftius. Pearfon on the Creed, p. 316, (f) ^M the Argument fee l\'], N 2 have J'he Form ofBaptifm a Proof of the have leen before (g) : And as to the Holy Ghoft, we have the Teftimony of St. Paul, who, preaching at Rome to a mixed Multi- tude of Jews, (fome of Vv^hom believed, and fome believed not) concludes, addreffing him- felf to the Unbelievers amcngit them, with applying to them, in the Name of the Holy Ghojiy the Words which the Jekovaf?^ fo pomp- ira5.vi.9, cully defcribed by Ifaiah, fpeaks. When they Compared dgrccd uot amoug themfelves^ they departed^ after Aat xxviii "^^^ P^^^l ^^d> fpoken one Word\ Well fpake ^i-^7. 'the HOLY GHOST by Efaias the Prophet unto our Fathers^ foy^^S^ ^^ ^^^^ ^^^'^ People and fay, HeariJig ye fiall hear and fh all not under ftand^ and feeing ye fh all fee and not per-- ceive': &c. Thefe are the very Words which yehovah fpake by Ifaiah ; and yet thefc Word& fpake the Holy Ghojt, faith St. Paul. The Holy Ghoft therefore muft be Jehovah : And Jeho- vah muft imply or include in its Notion, not the Father only, nor the Father and the Son only, but the Father, the Son and the Holy Ghoft. Well therefore might the Author of our Creed afcribe to the Holy Spirit, the Name of Lord as well as God-, that Name which fpeaks him a Perfon in the fupreme, e- ternal, ncceffary Being -, the Lord that hath all Dominion and Power effentially in him. 72-^ Form of And what wc have thus ^rovti feparafely p^S/>1^.of the Son and the Holy Ghoft, viz. that each fb^sJnifd of them has a Scripture-Claim to all the Divine the Holy ^ Cbcji botb^ - I Attn^ Divinity of the Son aiid Holy Ghoft both. i8l, Attributes, and both the Divine Titles, which Serm: are afcribed to them in the Creed -y and confe- ^IJ:^ quently that each of them, confidered diflind- ly, may be proved from Scripture to be true and real and very God ; That does the Text which is at the Head of my Difcourfe necef- farily imply of them both together. For froii^ thence it appears to be the Inftitution of Jefus, and his Divine Command, that all Nations' be baptized, not in the Name of the Father only, (a Form which till then had been ufual with the Jews (h) 5) but in the Name of the Father ^ and of the Son, and of the Holy Ghoft, As the Son and the Holy Ghoft therefore are placed ia the fame Rank with the Father himfelf ; they muft confequently be deemed of the fame Nature and Dignity, and as much Divine, as the Father is. For God and Creatures can ne- ver be made the joint Objedt of Religion : Not a fingle Inftance in all Scripture can be pro- duced where any Creature is joined with God in an Aft of Worihip ; much lefs in fo folemn a Rite as Baptifm, wherein we dedicate and de- vote ourfelves to the Worihip of the Perfons in whofe Name we are baptifed. The trifling Objedlion, of the fews being all » cor.'x. \, baptifed unto Mofes, and the Ephefians being a^s xix. 3. bapiijed unto fohiis Baptfm fcarce merits an Anfwer. For is it any where faid that the Jews were baptifed in the Name of MofeSy or that the Ephefians were baptifed in the Name of John ? Were God and Mofes, or God and John ever (h) See Lightfcot as in p. 104. N 3 joined The Form of Baptifm a Proof of^c, joined together in a Form of Baptifm ? Could that be fhown, there might be fome Shadow of Argument. But the Objedion as it ftands ar- gues nothing at all. The Jews were myftical- ly and typically baptifed into the Mofaical Covenant : And John baptifed with the Baptifm of Repentance, direding the People to believe on J ejus Chrifi : But neither Mofes nor John baptifed any in their own Name ; rnuch lefs in the Name of God and themfelves. Whereas the Baptifm inftituted by Chrifi is to be done in the Name of the Father^ and of t be Son, and of the Holy Ghoji, Since then the Aftionto be per^ formed in their Name is but one ^ and that one Adion is to be performed equally in the Name of all the Three ; whatever it imports concern- ing either, the fame it muft import concerning all. Confequently, if Baptifm, in the Name of the Father, fpeaks the Fadier to be Divine ; (and I do not know any that denies it does,) then the fame Baptifm, in the Name of the Son and the Holy Ghoft, muft fpeak them to be Divine alfo. If in that folemn Adion we pro- fefs our Faith in the Father, declare our Hope on him, and vow our Obedience to him 3 the fame Profeflion, Declaration, and Vow, we make as to the Son, and the fame alfo as to the Holy Ghoft (i). Of which fome Haereticks of old, who oppofed the Divinity either of the Holy Ghoft or the Son, were (o very fenfible, that they corrupted and changed the Form of Baptifm according to their feveral Fancies and (i) See IMJkop Stillingfleet o« ] landV eighth Sermon at Lady iht frinit)\ (, 9. Dr. W»ter- MoyerV Lc^ure. Schemes^ Trinity m Unify /^ /5^ worfhipped. 183 Schemes, and were as fearful of ufmg it in its'Sr.RM, original Terms, as our modern Hereticks are ^^J^^- of the Athanafian Creed (kj. And now what better Corollary or Inference ^rinit? i« can we draw from this whole Difcourie, than &t>\uojiijip- what the Creed itfelf points out? viz. That^^^' in all Ubings^ as is aforejaid, as the Unity in Trifiity, fo tf|c Crinitii in Huitn vS to 6c toorff)ippcti* And this is the firft Point in this high and fublime Myftery I undertook to prave : viz. That there are three Perfons di- ftindt from each other, and each of them the Objedt of our Adoration and Praife. And tuc ate compcncb, you fee, 6ji tljc Cftrifiiau aDc- ririJ, that is, by Truth as revealed in Scrip- ture, to achnotoktigc ctcrp 53crfon h)\ fiinir ic\i to fie QDOlU anti Sortl. And every Perfon, who truly is fo, has certainly a Claim to be worshipped and adored. But to give you Satis fa^ / Divine Worfliip: Serm. ^^^^72 ^/j^ Tbroney and iinfo the hamb for ever and evpr. There is no Difference, you fee, in the Adoration paid to God, or the Lamb : But as their Throne is one, as we fliiU (hew hereafter, fo is the Honour, Glory, and Power, afcribed to them the fame. Chrift therefore, the Divine Son, we are to worfhip both by Example and Command : By the Command of God, and the Example of the higiieft Beings that exift infe- rior to God. And the Worfhip of him is fo ef^ fential a Duty to Chriflians, that it is mention- ed by St. Paul as a Condition of our Salvation. .^1^2! ^^^ "wkojbever Jloall call upon the Name of the Afts ix. 14, Lord (meaning the Lord Chrifl,) he fays, pall I Cor. i. 2. be five d. And therefore they that call on the Lord^ or call on his Najne^ or call upon the Name ofjefus Chrift our Lord, is a Periphrafis we find to be often ufed to fignify Chriflians (I). (TDeic^oTn Thus clear are the Holy Scriptures as to m'mt^ ^he Point of Divine Worfliip with Relation to %ln^t e ^^"^ ^^^^ ' ^'^^ ^^^ ^^^y wanting in Authorities tjjeristoo;- for the fame Worlhip to the Holy Ghoft. As otjf/nsJtj?" j^i^^-y therefore is it pronounced of him in ano- ther Creed, that He Mti) tf^C fatljct Mh tfiC ^m\ toszt^ct i^ iuorfinppcti anti gloril^ctr. For if every Creature in Heaven and on the Earth have been heard afcribing BlefTing and Honour and Pov/er and Glory to God and the Lamb, that is, to the Father and the Son ; we can produce the Seraphim, thofe glorious Crea- (IJ Fide Bull. Prim. ^ JpcjL Trad. c. 6. S. iz. p. -^(^2. 'I turea ?X^ Holy Ghoft, Objc5i of Divine Worflilp. 1 87 tures with fix PFvigs, the higheft created Serm, Spirits in Heaven, afcribing the fame to the ,^J|.|1^ Father, the Son, and the Holy Ghoft. For ifai. vi. i— that the Son and the Holy Ghoft are included ^' in that Lord whom Ilaiah Jaw fitting upon a ^fhrone high and lifted iip^ we have the Tefti- mony of the Apoftles St. John and St. Paul, as has already been fliew^ed (m). The Son and the Holy Ghoft therefore, as well as the Father, were the Jehovah or Lord whom the Seraphim adored, when they cried one to another^ and f aid Hoh\ Holxy Holy is the Lord of Hojis^ the whole Earth is full of his Glory, Holy Father, Holy Son, and Holy Ghoft, as many great and good Divines, ancient as well as modern, under- ftand the Words: Though whether each of them be worfliipped as Holy diftind:ly, or all of them be adored as thrice Holy alike, the Adoration is the fame which the Seraphim in- tend to one or the other, and therefore each of them is Objedl of Divine Worfhip and Praife. And fince by this Lord who was ic^^n by Ilaiah fitting upon a Throne, all the three Per- fons are to beunderftood, and not one of them alone ; it is very probable that the Glory af- cribed to him that fit teth on the Throne in the Rer. v. u Hearing of St. John was afcribed to each of ~'^* the Perfons alfo : to the Holy Ghoft as well as to the Father and the Son, and that the Lamb was particiilarly diftino;ui{EeH~ahd named in HonQur'"ofthe Human Nature of Chrift af- ' fumed into God. ^ (m) See f. 153 and 180. But 1 85 Ithc Holy Ghoft, ObjeB of Divine Worftiijh. Serm. But we have other Texts, and in the New ^^\, Teftament. for Worfhip paid to the Holy ^'^'^ Ghoft : to the Holy Ghoft jointly with the Son, and again to the Holy Ghoft and the Son, jointly with the Father. An Oathy for Inftance, has always been e-^ fteemed an Adl of Religious Worftiip ; it be- ing a folemn Appeal to God, as the Searcher of Hearts, a Witnefs of the Truth, or an Aven- ger of the Falfhood of what we teftify. And yet St. Paul appeals by an Oath both to the Rom. ix.i. Son, and the Holy Ghoft. I fay the Truth in Chrijiy Hie not^ my CoJifcience aljb hearing me Witnefs ill the Holy Ghoft. Now here he makes as folemn an Acknowledgment of the Divinity of the Son and the Holy Ghoft, and their Pri- vacy to his Confcierjce, as he does of the Fa- ther's in thofe other Appeals where he iays, PhT'-V* ^^^ ^^ my Witnefs y or God is my Record -y or / aco'r.i. 23. call God for a Record upon my Souly or The God Cii'Jzo. ^^^ Father of our Lord fefus Chrijl which it blejj'ed for evermore knowcth that I lie noty or Before God, I lie not. All of them Expreflionst of the fame Importance ; and therefore, when compared the one with the other, they fhow that the Apoftle revered each of the Divine Perfons alike, and believed them to be all of the fame Knowledge and Might. Another Inftance of Prayer addreffed to all the three Perfons is St. PauVs valedidory BleA % Cor. xiii. ling to the Corinthians. The Grace of the Lord '^ feftis Chrifty a?id the Love of Gody and the Communion of the Holy Ghoji be with you alh Amen. This is not ^ more diredl Prayer to God ^he Holy Ghoft, ObjeB of Divine Worfliip. 189 God for his Love, and to Chrift for his Grace, Serm. than it is to the holy and fancftifying Spirit for ^^T^*^ a Communication of his Divine Gifts [b]. And thefe Atteftations of the Holy Writings wor/hip due to the Worfliip and Adoration of all the three 'gT^"" Perfons, I obferved are, of themfelves, another ftrong and irrefragable Proof of the Godhead of each. Thou jhalt fear the hord thy GodDcMt.vii^^ (faith Mofes) mtdferve hini^ and fwear by his Name, And again, Thou Jhalt fear the Lordc,x,zo. thy Gody him Jhalt thou Jerve^ and to him Jhalt thou cleave y and Jive ar by his Name, In both which places be pleafed to obferve that Swear- ing by his Name is an Ad: of Religion which [b] '* The Honour v/hich Chriftians are bound to pay rbe Honour ** peculiarly to the Perfon of the Holy Spirit, is exprefled in wi;V/^ d *' the Texts wherein we are direded, either by Precept or ^j^^^f \ " by Example, to baptife in his Name^ to wiflfi Grace^ and sp; *' Peace^ and Bleffing from him, to appeal to him as Wiinefs *^ in folemn Affirmations, to take heed not to reftft him, not " to do Defpite to him, not to tempt him, not to grieve him *. This is all very good had the learned Dodor only faid to pray to him for Grace^ &c. inflead o^ to wijh Grace, ^c, ' " For St. Paul's Words are certainly not only a gene- *' ralTViJh^ without any lifting up of the Mind, or pious Ele- ** vation of- the Heart to the Divine Perfons ; (far be it from " us to imagine fuch a thing of io holy and eminently pious ** an Apoftle-) but it is without douht sl ferious Prayer of ** the Apoftle to God the Father, Son, and Holy Ghoft, •' that he would impart thofe good Things to the Corin- ** thians which he wifhes them. And therefore is it clofed 5f with the folemn Seal of all Prayers, Jmen f. Clarke aU OS I irit. * Dr. ClarkeV Scripture Doc trine. Part 2. §. 53. /• 382. f Bull Brsvei ArAmadvirft- ones in^ra^atum Gilb. Clarke. />. 276. God loo Wor{hip due to none but God^ Serm. God claims to hlmfelf alone, as much as hff ^^^;^^does the fearing and lerving and cleaving to lui. xiv. 23. him. Ihavejworn by myjclf^ (faith he) the Word is gone out of iny Mouth in Righteoifiejs mid jh all not return^ that unto me every Knee JJ:all boWy c ixv. 16. every 'To7igue J}:all Jivear, He who bleffeth him^ Jeff in the Earthy JJoall blefs himjelf in the God of T^ruth^ and he that jhveareth in the Earth JJoall jer. V. 7. fjocar by the God of 'Truth, And Swearing by thejn that are no Godsy is refented by the true God as an A6t oi for faking hi?n, and committing Adultery ; an Aft which he knows not how to fardon, Bleffing therefore and Swearing in the Name of the Son and the Holy Ghoft (as St. Paul does in the Texts I have produced) is plain- ly an Ad: of Divine V/orfliip, and as fuch to be performed to none but who is really and truly God. That, and all Manner of Wor{hip elfe, is due only to him who is effentially Di- vine. A Truth which the Devil could not gain fay : For when he would have tempted our Lord to tail down to him, he was imme- diately filenced and put to flight, upon our M.t iv. ic. Saviour's reminding him of the aforecited Texts : Get thee heiice^ Satan^ for it is written^ I'bozc (halt worflnp the Lord thy God, and him only fait thou ferve. Where the exclufive Particle confines Woriliip and religious Service -to God Gal. iv. s. alone, and excludes every one who is not God from any Share of it. Doiitg Service to them which by Nature are no Gods is reproved by the Apoftle St. Paul as a Crime, even in thofe who knew not God, And certainly what the Apoftle fo highly blames in Heathen Galatians, he No Diftinfllon or Degrees in WorJJjip. 191 he never would have offered to be guilty of Serm. himfclf, that is, to fwear by, to pray to, and ,^^^f;^^ worfliip the Son and the Holy Ghoft, if he had not knov^n each to be God by Nature, or to have the Nature of the true God in him (n). Nor can we imagine that God the Fa- ther, who is fo jealous of his Honour, who has fo exprefsly declared that he will not give his ^f- xJii. %, Glory fo another^ fhould yet admit any Perfons who are not true and very God, to an equal Participation with him in the moft folemn Rites, Afts and Expreffions of Divine Wor- fliip. Nor will it any way ferve the Caufe of Ari- No Djajnc- anifm to diftinguifh between Worfhip /;^mrg°"/3°y^^^ or mediate^ and Worfhip Supreme, For Scrip- ^^or/,>. ture knows of no fach Diftin6lion. It nei-^ ther mentions nor fuppofes that there is any Difference, or Degree in Worfhip, or that there may be a fubordinate Worfhip diftinfl: from Divine. Chrift indeed may be worfhipped, or .\fedratrmi may be prayed to, as Mediator between God ^a^w. and Man : And the Worfhip of him as fucb^ ' may be properly called Mediatorial JVorpip, But Mediation furely does not infer Inferiority of the Mediator to the Perfon to whom he mediates or intercedes ; any more than one King's becoming Mediator to another King makes himfelf inferior in Dignity to the King (n) The Soclnian E'vafiom of the tiuo lajl cited Texts ^ fee re- fund hyBrJho^ Bull, in kii Prim. and Jlpofl. Trad. c. 6. §. J, 4. ;. 387,388. to 192 No Diftinalon or Degrees iri Worjhipi Serm. to whom he mediates. The Worfhip we pay Ij;^^ to Chrift we pay to him, not merely becaufe "^ he is our Mediator, but hccaufe he is our Me- diator and Gpd both. We do not worfhip him ivith refpeft to his Office only, but to his Na- ture alfo : Jufl as we adore him in his Hurnart Nature united to the Divine, not becaufe of the Human Nature, but becaufe of the Divine.- To that Nature to which alone Worfhip pf any Kind is due : Ail Worfhip, as I have faid, being of equal Import and Significancy, and confequently all equally Supreme (0), The Diilinftion between abfolute fupremc Worfhip, and Worfliip relative or inferior, is what was pleaded by Heathens of old (who mofl of them acknowledged one fupreme God) to juftify their Worfliip of inferior Deities; and what is urged by Papifls now tojuflify their Worfhip of Angels and Saints. And indeed I fee not that Papifls are more guilty of Idolatry in worfhipping the Virgin, than SociniansandAri- ans are in worfhipping Ch rift, whilfl they believe him a Creature, or do not receive him as God. For " as to worfhip that as God, which is not " God, thinking that it is God, is certainly *' Idolatry in fome Degree ; fo to worfhip him " as God, who is God, thinking that he is not " God, cannot be thought an A(ft, in the " Formality, void of Idolatry (p)r Accord- ingly the Arisns, for worfhipping Chrifl, whilfl they ranked him amongfl created Beings, had (0) See Dr. Waterland'i fe- \ (p) BiP^op Pearfon on the tQtid Defence, ^. i6, 17^ i8. j Creed. /'• 143. thar III. 7he DoBrine fummed up, 193 the Name of 'AvB-pooTroKAT^ai and KJio-fjicijoXclT^cti Serm. (that is, Men-worJ]jippers and Creature-njoorfldip- pers) given them by the Ancients by way of Reproach (q). And now the Refult or Sum of all that haj5 n^e Do.^rwe. been faid in this Difcourfe is this that follows, four/ejumi' viz. That the Doftrine ftated in the Verficles """^ "^* which have been under our Confideration, is the plain Doctrine of Scripture alfo. What the Creed teaches, as far as we have confidered it, that teacheth the Old and New Teftament both, whether examined apart, or explained and illuftrated the one bv the other. It is the Tenour of the whole Bible from the Begin- ning to the End, that the Father^ the Son, and the Holy Ghoft, in whofe Name we are by the Command of Chrift baptifed, are not three Names of one Perfon only -, but the Names of three feveral diftind; Subfiftenciesj whom we call three Perjons, from the perfo- nal Characters by which we find they are every where diftinguifhed. Each of thefe Perfons^ the Son and the Holy Ghoft as well as the Father, has all the Attributes and Titles ex- preffive of true Divinity. Each of them is uncreate, incomprehenjible, eternal, almighty^ God, and Lord y each of them Jehovah, or neceffarily exifling : Such as the Father is, fuch is the Son, a?2d fuch is the Holy Ghojl. Confe- quently they are each of them the Obje6t of the Worfjip and Adoration of Chriftians, who know no Difference nor Degrees m Worfhip, cen.p. 148. %'f/ fl/a^ Thcfaur. O nor 194 ^he Conclufion. Se RM. nor worfhip any one who is not truly and ,_^'^ properly God. r>6.Conciu- From all which it follows that " to con- " ceive of God as a fmgle Perfon is to know " God very imperfedlly, or is rather afalfe " Conception of God. And that if all Ho- " nour, Glory, and Adoration be due to every " Perfon as much as to any ; Chriftians fhould " be inftrudied to whom they owe, and to " whom confequently they ought to pay it. " For, to offer it to any fingle Perfon only, " when it is claimable by three, is defrauding " the other two of their juft Dues, and is not " honouring God perfectly, or in full Meafure ^^ and Proportion, as we ought to do (r)^ For lince in our Baptifm we were dedicated to the perpetual Worfliip and Service of all the three, we ought as to ferve, fo to worfliip them all. The Father, the Creator of all the World ; the Son, the Redeemer of all Mankind ; and the Holy Ghojl, the SaiiBijier of all the eled: Peo- ple of God : God the Father, God the Son, and God the Holy Ghoft : Not three Gods, but three, though diJiinB, yet imdhided VtvionSy in one eternal and infinite Effence -, and fo all but one God, as hereafter I propofe to make fully appear. At prefent let us conclude with the ufiial and ancient Doxology of our Church : Glory he to the Father^ and to the Son^ and to the Holy Ghoji. . As it was in the Beginning, is noWy and ever Jhall be. World without End. Amen, (rj Dr. \W2i\.Qx\dLnd''i Familiar Difcour/e. t, 27, 18, THE ^9i THE RELATION, ORDER AND Subordination, OF THE THREE DIVINE PERSONS To one another. The Fourth SERMON. Mat. xxviii. 19. Go ye therefore and teach all Nations, bap^ tizing them in the Name of the Father^ and of the Son^ and of the Holy Ghoji, THE Light and Salvation which the Blef- Seuk: fed Jems had brought into the World, i^'- and which he himlelf had notified to )iZ^d^. the Jews, He in thefe Words commiffions his Apoilles (of whom he was taking his final Leave) to divulge and propagate amongft all Mankind. To Gentiles as well as Jews he fends them forth, to open their Eyes, and to aas xxvi. turn them from Darknefs to Light, and from rVher. i. the Power of Satan and the Idoh (through vvhich 9 ^^§>^ i^ of tfee fatljer, anb of rfje .^Son, neither niaue, nor crcateti, Jior fcegotten, hwt jiroccctiing. ^0 tftere i^ (©|j5€ f 3ilCI^€l5, not tl)ree f atfjer^, €>|^€ ^©|^, not tljree ^on^, <0|^€ ^€>ai <&^^ not tfjree folp ^ijoft^. In this Profeffion the Relation and Order of the Divine Perfons is more diftindly expreff- ed, than in cither of the other two Creeds we receive: Not but I fhall have Occafion to call in thofe Creeds, in the Profecution of my Dii:^ Order of the enfidng Difcoiirfe, 199 Difcourfe : But I choofe to form my Method Serm. from this : And becaufe it appears from the , ^i bare Reading of thefc Verfes, that the Order of the Perfons is founded on their Relation ; I. The Relation is what I would fettle in order of the the firft Place : From whence I would ^Z^^f ^'^' II. Infer both their Order and Subordi- nation. I. The Relation of the Divine Perfons (or the Terms in which their Relation is expreft- ed) we may obferve to be built upon the dif- ferent Manner of their fubfifting in the God- head. The Firjl ^Perfon is pronounced to be of none ; the Second to be begotten of the Firjl ; the Third to proceed from the other Two, For this Reafon the Firft Perfon is called the Fa- ther^ becaufe of him is begotten the Second Perfon, who for that Reafon is called the Son ; and the Third Perfon, becaufe proceediiig or breathed from both, is called the Spirit^ or Holy Ghoji, This is evidently the Doctrine of our Creed : And that it is alfo the Docflrine of Scripture, it will be the Bufinefs of this Dif- courfe to fhow. In which I lliall confider the Subliftence and Character of each Perfon fepa- xately, and in the natural Order in which the Words, I juft now read, mention them to us. The Charadler of the Firjl Perfon is de- 73* charac^ fcribed thus. €f)C if%€^e^ i^ ittdtrc dt^^^l^ none, wtiii^tt tituttt ncr ficgottcn : Where O 4 it tionz. The Chara&erijlick of the Father. it has been obferved that the Words would be more elegant, and more conformable with the other two Characters that follow, were this the Reading ; T'he Father is of none^ neither made^ nor created^ 72or begotten. But fince no Copy is found to warrant fuch Reading (c) ; we muft reft contented with what we have : And indeed the words are either way the fame, and either way have the very fame Senfe and Meaning. ^'2i ^^ And the Meaning or Signification of them is evidently this : That the Firft Perfon in the Glorious Trinity is abfolutely of none- But as He is without Beginning in Refped: of T'ime^ fo is He alfo without Beginning in Refpedl of any Principle or Cauje of his Exiftence. And this Is what cannot be pronounced of either of the other two Perfons in the Godhead : For aU though both the Son^ and the Holy Ghojl, ex- ift eternally, without any Beginning in refped of T'ijne^ (as has formerly been fhewed, and will be proved further hereafter 3) yet they both derive their Being from the Father, and io have a Fountain or Principle of Being. Where- as the Father and the Father alone, is not only eternal^ but unoriginate ; that is, as well with- out Caufe^ as without Beginning of his Exift- ence. '* The Father^ alone (as is truly affirm- ■* ed) is felf-exiftent, underived, unoriginated, ^* independent. He alone is of none, either (i) Pr. WaterlandV Ath. Creed, p, z^^, 256. !' by J^'he Chara6lerijlick of the Father. 201 ^' by Creation, Generation, Proceffion,' or any Serm. " other way whatfoever (d)y u-ij^ And fuch a Perfon we muft find fome where, "the Father or elfe we can never find a God. For though t^L^^t. the Son, and the Holy Ghoft, be God -, they are notwithftanding derived : And therefore without the Father, fi'oni whom they are deri- ved, there could never have been a Holy Ghoft or a Son. For how could there have been a Son without a Father to beget him ? or how a Perfon proceeding, without Perfons or a Per- fon from whom to proceed ? It is the Father therefore alone who of himfelf is God, and in whom the whole Godhead or Deity concen- ters. In that Godhead it is our Bufinefs to fhow, and it has indeed been fliewn, that there are more Perfons than one. But ftill to pre- ferve the U?iity of the Deity, though we aC- cribe to each Perfon all the Properties of De- ity, yet we refer ve to the Father alone the Prerogative and Glory of being the eternal Fountain and Source of the other Two. He is neither matic, nor created, by any higher or fuperior God, not is Pie ficffotrcil, nor does he proceed from any Perfon in the fame Godhead with himfelf. So that the Subfift- ence of the Father, is the Divine Efience ori- ginally in himfelf, and received from none. And therefore although the fame EfTence be alfo in the Son and the Holy Ghofl 3 yet in (d) Dr. Clarke'/ Scripture 1 §. 5./. 239. Dodrine of the Trinity. Part 2 . | them 202 T!he CharaEieriJlkk of the Father. Serm. them it is in a different Manner, viz. not ori- ,^J/^ ginally but derived [a]. Super ciai-. And from hence it is that the Name of "^ritedto GOD is fpoken often in the Scriptures ab- fctt^'i. f^lutely of the Father, And not only fo; 1'^ .^ ^ but the Father has the fupereminent Titles iThef.'i. 9.given him of the c;2^ Go^, the true God^ ipherr^lthe c;?/y true God^ the God and Father of our Lord Jefus Chrifi, All vs^hich Titles are afcribed to the Father, not as excluding the two other Perfons from being God^ or from 'AyTo^-;o5 ;'« [a] For this Reafoii the Term 'Ayro3-£o? as it fignifies ««V af/"J!edi"^'' ''"''-' ^'^S God ofhmfelf^_ or God felf-fubfi/iing, (not as if he the Amiens was the Caufc of himfelf, bat as exifting eternally without to the Father Caufe) is by the Ancients afcribed in a peculiar Manner to *"^* the Father. Becaufe in that Senfe it cannot be afcribed ei- ther to the Son^ who is begotten of the Father, or to the Holy Ghojij who proceeds both from the Father and the Son *. And for the fame Reafon, when they mention the Father and the Son together, they generally give the Name o^ God to the Father^ diftinguifhing the Son^ either by the efpecial Title of the Son of God^ or by that of Saviour^ or Lord^ or fome equivalent Appellation. A Point on which TertulUan fpeaks very judicioufly. " I will follow (faith he) *^ the Apoftle's Rule : Infomuch that if I have Occafion to *' mention the Father and the Son together, I will call the " Father C^J and the Son Lord: But if I am to mention " Chrift alone by himfelf, I can call him God^ as the fame *' Apoftle alfo does, where fpeaking of Chrift's defcending *' from the Jews according to the Flejh^ he pronounces him Rom. ix. 5. '^ to be over all^ God blejfcd for ever. For fo (proceeds ^' TertulUan) a Hay of the Sun, if I was to fpeak of it di- " ftindly from the Sun, I would call the Sun. But if at *^ the fame time I v/as fpeaking of the Sun whofe Ray it '* was, I would not call it the Sun, but a Ray f. * See the Note [| in Pearfon on the Creeds P- 39- ant^ Sulccr in Sjmh. Nice?i. c. 9. p. 193. W apud Thefaur. in ^Avro^aq. f Ttv.wW.adv. Praxeam, c^ 13. /. 42, 43. an ^he Charadierijlick of the Father, an Equality in the Godhead ; but only to inti- mate that the Perfon of the Father is Firft in Order, and Firft in Conception, as the Root and Fountain of the other Two : as He only of the Three is God of himfelf, and as it is from Him that the other Two derive not only their Re- lation but their Godhead (e). What the Fa- ther is, He is from nofie-, what the Son and the Holy Ghoft are, they are from the Fa- ther. What the Firft Perfon is, ¥Lc gives ; What the fecond and third Perfons are, they receive. The Firft indeed is Father by Reafon of his Son, becaufe there cannot be a Father without a Son; whereas the Son is not only So?i by Rea- fon of the Father ; but He as well as the Holy Ghoft, is alfo God by Reafon of the Father (/). And therefore the Nicene Creed, though it fo ftrenuoufly aflerts the Divinity of the Son and the Holy Ghoft, yet it opens the Profeffion of Faith in one God, and iignifies that God to be in the primary Senfe the Father Almighty. But more of this perhaps in the Sequel. I ftiall only obferve further on the prefent Thererrnvx- Head that the Title of Father is not here, or perf.nfuy in either of the other Creeds, applied ejjmtial- ]][ '^''''^' ly, but perfonally. The Firft Perfon is not called the Father, as being the Father of all l^hings, and more efpecially of Angels and Men ; (which Relation is equally applicable to (e) Vide-^-^WD.F. N. SeSI. 2. f. 3. §. 10. ^.52. (^ Sed. 4. c. I. Dr. Waterland'i/o^r/^ Leflure, p. 127 — 145. and his frjl and fecond Defence, ^tery 2. and Dr. Fiddes'j Body of Di^ vinity\ Vol. i. p. 377 — 386. (f) Pe.'irfon on the Creed, p. 34, 35. and 134, 135. See alfo Fiddes as before. the T^je CharaBeriJlkk of the Son. the fecond and third Perfons as well as the Firft :) But he is nominated Father with Re- lation to the fecond Divine Perfon in the God- head, who is begotten of Him fgj. His nega- tive Character, therefore, which we have hi- therto been confidering, does not make him a Father, although for the Sake of diftinguifhing the particular Perfon meant, it is pronounced of the Father. The Title of Father he owes to the Son, as much as the Son owes that Title to the Father. And therefore fince the Son as Son, is next to be contemplated, wemuftcon- fider the Father and the Son, when we fpeak of them, not only in their EJJencey but alio in their Relation, Thecharac. i^\y^ ^^y^ /f^ith our Crced) i^ of tfte f tltl^er ^avu alone, ncttljcr matic, not: crcatcD, 6ut 6c0ot= ttXi. Where we fee the Term begotten which was denied of the Father, is affirmed of the Son : And upon this Difference is founded the Di/iifi^ion of the Perfons, and the Relation that H.tj^oftue is between them. ^):}t ^Olt i^ of tl)C father, fon^^not therefore not the Father : But becaufe begotten matje, of the Father, he is the Son. He is not matre out of any pre-exiftent Matter, as fome of the no? crcft- ancient Avians affirmed (h), nor crcateti out of Botwm ^ nothing, as others of them afferted (i) ; 25ut begotten of the Father's own Nature and Sub- ftance, as the Catholicks in all Ages have from (g) Patrem cum audis. Ft lit intellige Patrem. Ruffiaus in Sjmb. p. 1 8. (h) Suicer in Symb. Nican, C. lO. p- 20I, ^c. (i) Ibid. c. 1%. p. 395. Scripture 7he CharaBerijlick of the Son. Scripture declared. For this Reafon the Nicene Fathers, not only repeat the Word begotten twice in their Creed, but to prevent any Mif- conftrudion guard it by adding a third Time^ begotten, not niatie : adding withal an Ana- thema in the Clofe againft all that fhould per- vert or wreft the Words to an Arian Senfe. " Thofe that fay that the Son of God » " was made out of nothing, or of any other " Subftance or EfTence -the Holy Catho- " lick, and Apoftolick Church anathematizes." A Cenfure which I have fhewn, the learned Dr. Clarke approves of and fubfcribes fkj. And that thefe Errors are as contrary to Scrip- ture, as to any of our Creeds, I may refer to the Dodrine of my laft Difcourfe ; where, in defending this Creed in afierting the Son to be increatey we had numerous Texts of Scripture before us, all declaring him to be himfelf Crea-* tor of all Things ; a Ciiarader which was there fhewn to be inconfiftent with any one who is himfelf either created or made. We need not therefore enter upon this again, but proceed from the negative to affert and make good the affir- mative Expreffion, which pronounces the Son to be of the Father aloJie^ not made^ nor created^ Bnt Begotten. And here, to proceed as gradually as may f,°J,'i/J*,. be, it may be proper to obfcrve that from one 'dbytuF*- of the Texts which we confidered in our laft (1)^ viz. from that Text of St. Paul which affirms (k) See$er?n. 3. p. 142. (I) Ibid. />. 131. Chrift T'he Charadierifiick of the Son* Chrlfl to have been born before all Creation^ fome very ancient Catholick Writers inferred that the Son of God, as Gody had a certain Nativity, by which he was begotten, or came forth from the Father, juft before the World was created. This I mention, to forewarn you of an ill Ufe which Hereticks have often made of thefe Affertions of the Fathers. It being no unufual Thing for the Arians to cite fuch Paffages of the Ancients, and to impofe them on their ignorant and unwary Readers, as Au- thorities to prove that thofe venerable Writers held the Notion which the Council affembled at Nice condemned : viz. " that the Son of God " had a Beginning ; that there was [a Time] " when he was not, or that before he was be- " gotten or made he was not.'* A Notion which never entered the Heart of any Catho- lick Writer of the Church. When they fpeak therefore of the Son as bor7i juft before the Crea- tion of the World, they by no Means intend^ that he was then, and not before produced into Being : or that he then received the Beginning of his Exiftence : For they fpeak of him as having exifted from all Eternity with the Fa- ther, even when there was nothing in Being but God. This Nativity therefore before the Creation they under ftand and explain of a metaphorical Birth : By which the co-eternal Son of God came fjrth from the Father (though without any adual Separation from him) to create the Univerfe. By which Creation, the Son of God was manifefted and fliewn forth, fince there I were TTjc Eternal Generation of the Son, were Creatures then, and not before, to know and adore him. And fome very found and ca- thoUck Fathers (even of thofe who hved after Arianifm arofe) conceiving this Proceffion or Coming forth from the Father to be in fome Senfe a Generation, did therefore ftill continue to interpret this Text of the fame Nativity. They declared Chrift to be bor7i before all Crea- tion^ as he was thus born or came forth from the Father, in Order to create (in). But fince the Son received no Acceffion from "^^'^ ^^ «- this Nativity ; fmce hereby he was no greater ration #rf- than what he had eternally been before ^ fince 'patblrL this was a Condefceniion to give Being to others, and not any beginning of Being to himfelf ; therefore the fame Writers ftill maintained a prior, and indeed a true and proper Genera- tion of the Son from the Father, in whom, and of whom, and with whom, he was, and exifted, from all Eternity, the co-eternal Word and Offspring of the Father's Mind (n). The Truth of this, as far as the Son's Co- Thisf^.c.- , . '11 1 tier at ion eternity is concerned, it will lye on me to prove m.ant /« the in my next Difcourfe: But here let me obferve ^'^^^' to you that this is the Generation which our three Creeds mean, when they call him a Sony and pronounce him begotten. That it is intend- ed in the Athanafian^ appears from pronouncing the Sony as Son, to be eternal. And that the (m) See this proved at large in Bijhop Bull D. F. N. Sea. 3- ^' 5—9- (n) Bull ibid. See alfo c. i —4. of the fame SeB. and Dr, Waterland'j fi>f Defence^ ^, S.p. 134 — 163. and fecond De- fence, ^. 8. p. 291, t^c. Nicene, ^he Eternal Generation of the Sofi. Nicene Creed, means the fame thing, the Ni* cene Fathers themfelves determine, in the Con- demnation they fubjoin of thofe that fay there ever was [a Time] whc?i the Son was not. A Condemnation which, we have feen^ the cele- brated Dr. Clarke frankly admits and approves as juft (o). That the fame Filiation is in- tended alfo in the Roman Creed, which we ge- nerally call the Apoftles Creed (which the Ad- verfaries to the Dodlrine of the Trinity are fo fond of) appears from the Appellation given to Chrift of only Son^ or rather, o?2ly begotten Son, (as it is expreffed in the Form in our Offices of Baptifm and Vilitation of the Sick, more agree- ably to the Phrafe both of Scripture and the Greek Church.) For though it may be true that God is called the Father of our Lord fe- Jus Chrijl, and that Jefus Chrift is called the Son of God, four feveral Ways, even as Man, in Holy Scripture (p) ; yet none of thofe Ways can he be properly called the only begotten Sony or fo much as the only Son of Gcd [b]. It Only Son, [b] " It may be proved from the Force and Propriety of ]uJ%nej'' " ^^^ Word only Son, or only begotten Son, even in the Apojiles meant of ' " Creed, that Chrift is fo called in refped of his Divine Chriji as « Nature. For he only is called only begotten, who alone b ^Ifts Man. *"' ^°") without any Community of Sonfliip, that is, whom '^ the Father hath alone, and who, in that kind of Filiation " from whence he is called Son, hath no Brother : and who *' moreover is a Son by Nature, begotten from the Father " himfelf, and not a made or adopted Son. But Chrift cannot fo) See Serm, 3. />. 142. I Injlttut. UnoUg. L. 4. Seci. 2. Cj>} Plde Simon Epifcop. | c. ^^.Fo/. i. />, 334, I therefore ^he Eternal Generation of the Son. 209 therefore lies on me now, whilfl I am ftating Serm. and clearing the Relation that fubfifts between ^^ the' *' cannot be called the only begotten Son of God, unlefs " with Refpedt to his Divine Generation, i' or that Title can " by no means be applied to him as Man ^ not by reafon of " any of the four Ways, in which it is contended that '' Chrilt, as Many is by way of Eminence called God in " Scripture ^. Not firffc as being bcrn of a Virgin only, through the Ope- Not meant of ration o^the Holy Ghofl^ without having any Man to his Fa- ^T ^^. f""" ther ; becaufe Jdam having neither Father nor Mother ac- hy^tke^op^. cording to the Flefh, was more immediately the Son of God >aihn of the than He, and is accordingly, for that Reafon, exprefly called ^"^^'^ Ghoft, the Son of God. Chrift therefore could not this way be the Lukeiii. 38. only Son of God f. Befides, the Creed pronounces him to be the Son of the Father^ whereas in vertue of this O- peration, he was not immediately Son of the Father, but of the Floly Ghoji^ by whofe Power it was, that the Bleflfed Virgin conceived him. Nor feccndly is it meant of him as he is appointed of ^''"' '^^ '^- God Mediator and Chrijl. Becaufe in this Refped He was ^'t^,^. not God's Son by Nature but by Grace. And though, in virtue of this Appointment, He might be called God's Prin- cipal Son, as being his principal Anointed, yet he could not be faid to be his only Son, and in no "S^oxii^ his begotten Son %, Nor yet thirdly could this Title be affigned him in Virtue ^'^^ ^^ f^e oUns Rcfurreaion from the Dead. Becaufe all the Children ^^^^ ^^^^ of the Rcfurre^ion^ are alfo the Children or Sons of God. It Djad. is true Chrift is, on this Score, called the Firjl Born from the Luke xx. Dead^ but as that implies others are to be born from the ^^| j ^^ Dead after him, he cannot be called the only begotten^ not QWtnfrojn the Dead ||. Nor fourtlily is He the only Son of God, as being exalt- Nor as Heir ed to God's Right-hand, and there conftituted Flar ofair^^l]f"^^' * VUe ^i\\\ Judicium, c. 5, §• ^ ^ 3H- \ Bull ilia. §. 6. p. 316, 317- t Vide Bull ibid, p, 3,14— || Bid. §. 7 />. 317, 318. 316. P Things. I'he Eternal Generation of the Son, the Firft Perfon in the Bleffed Trinity and the Second, to {how that the Emanation, the eter- nal Emanation of the Second Perfon from the Fiift, is revealed in fuchTermsin Holy Scripture, as to authorize our Creeds to call him his Son^ Things. Becaufe to this it was not necefTary that he fhoulJ be a Son at all, much ids that he fhould be an only Son : For a Relation or Stranger may be made an Heir. And when he is To, he may be deemed indeed an adopted Son, but by no means a begotten Son. Much lefs is Chrift by virtue of this Conftitution God's only begotten Son^ fince all Rom. viii. the Faithful are joint Heirs with hi?n. But indeed in the 17- Place referred to in the Epidle to the Hebrews, Chrift is not called the Son of God becaufe conftituted Heir of all Things , but, on the other Hand he is faid to be ?nade Heir of all Things J as being before the Son of God. God hath in thefe lafl Days fpoken unto us by his Son^ whom he hath ma da Heir of all Things^ by %vho?n alfo he made the Worlds **. (Which Tri- Bcfides, all thefe four Privileges and Prerogatives of our "^''■fs" ^^ Saviour are implied in the Creed in other Articles, and % other Ar- therefore are not to be fuppofed to be intended in the tide. J) Words, his only Son j unlefs we can fuppofe fo fhort a Form to admit of Tautology. The Unction of our Saviour to his Mediatorial Office is fignitied juft before in his Title of Chrijl : The other three, viz. His Conception by the Holy Spirit J His Refiirrcdiicn from the Dead^ and his Exaltation in Heaven^ are all afterwards exprefled in diftindt Articles. But of his Wherefore when the Apoftles Creed pronounces that Je- Divine Fili- fus Chrift is the only Son^ or the only begotten Son of God^ it ^hTin-irna- P^^i^^Y ftgnifics that he hath another Filiation, viz. a divine tion and Oue preceding all the reft, a Filiation which was before the Birth of the Birth of the Virgin, which Birth as well as his Sufferings and Vitgm. Death is afterwards feparately and diftindlly confefTed t|. ** Ihid, §. 8. /. 3i8--"320. I fj- Ihid, §. 9, 10. f. 320 -^323, The 7}je Eternal Generation of the Son, 2 1 1 gi>6? onlji ^on, tljc onJp ficffottcn ^on of oSoti, Serm. Iicgottcn of \y\^ fattjcc ficforc all IBodbj^. ^_i^ And furely our Creeds would not have been Ard in th: fcriptural, had not our Faith, as to this Article, "^li^'"^' been exprefled in thefe Terms, or Terms equi- valent [c]. For viho is there, that isconverlant with The Reafon why the Jpojiles Creed exprefifes this ArtI- rbe Roman cle ill Jhorter and ?7iore general Terms than thofe of the Creed, ivhy Eaftern Churches do, is becaufe the Church of i^i^^t^iy^/r (where that Creed was compiled) was not fo much infefted sonfhip, with Herecicks that denied the Divine Filiation of the Son, as moft of the Eallern Churches were '^:j^*j which were therefore obliged to guard that Article as well as fome o- thers, with ftronger Terms than the Weftern Churches had Occafion to ufe. [c] *^' It is to be obferved (faith the excellent Bifhop Anan Cok^ " Bull^ that xht Arians themfelves in their Con feffions o^^f^^^^l^' " Faith, rehearfe the Article concerning the Son of God, hea/^JE- ^' in the fame Manner almoft, as it is in the Creed of y^- temity. " rufalem. For thus their firft Confellion in Athanafius ex- " preflTes it And in one only begotten Son of God, who was '^ before all Worlds^ and co-ex'ifled with the Father who begat " him, by whom all things were made. Thus alio another '' Confeflion, which immediately follows in Athanafius, '^ And in one Lord 'Jefus Chrijl his only begotten Son, God^ ^^ by whom were all Things ^ who before all IVorlds was God " begotten of the Father. After the fame manner runs the " Confeflion of Theophronius: And in l^^ only begotten " So7i^ or Lord Jefus Chrijl by whom are all Things : Who '' was bf gotten of the Father.^ before the IVorlds, perfeSf God. " Where perfect God is certainly equivalent to true God iii " the Jerufalem Creed. So alfo the Confeflion of the " fame Arians fent by Narcifliis and others into Gaul, to *^ be delivered to the Emperor Conftans : And in his only '' begotten Son., our Lord Jefus ChriJi^ begotten God^ of the " Father^ bejore all JForldSy by ivhom all Things zvere made. Ihid, §.3. ;•. 312. Pa *' And 212 I'he Eternal Generation of the Son, Serm. with the Writings of the New Teftament, but ^' Avho aUb well knows that in numerous Places *' And after the fame manner, almoft all their Confeffions *' which follow in Athanafius, deliver this Article. And " in thefe ConfefHons they themfelves fay, they have reli- '^ gioufly follov/cd the Rule of Faith delivered from the Bc- ^^ ginning that what they believe is agreeable to Evange- '' iical and Apoliolical Tradition ^. 7?^fiincon- '^ Since therefore it is agreed between the Arians and the fiiKncy of Power declared to be, by the Re fur reB ion from * the Dead', viz. to be as much the Son of God, according to the Spirit of Holinep, that is, with refped: to his Holy Spirit or Divine Nature -, as he was the Son or of the Seed of David accord- ing to the Flefn, or with refpe6t to his Human Nature. A Son fo intimate that whilft he was on Earth he was in the Bofom of the Father, as john 1. 18. the Difciple that lay in the Son*s Bofom tefti- fies of him. And therefore did the Apoftles behold his Glory, the Glory as of the only be- ver. 14. gotten of the Father, All this fure fpeaks Some- thing more than a Son by Adoption and Grace : It fpeaks him a proper Son by Nature : A Di- vine Son, as truly derived from the EfTence of God, as an Human Son is derived from the Subftance or EiTence of Man (q). Who con- fequently, as Dr, Clarke confefles (r), is by Na- ture " truly God, as truly as Man is by Nature " truly Man." (r) Dr. Clarke'j liefy ti Mr. Nclfon, ;. 81. (q) See Pearfon on the Creed, p. 140. and S\iiccr i?i Sy7nb. c. 7. p, 134—139. P 3 Eut T^he Manner of the Son's Generation a Myftery, But of the Identity of the Subftance, and alfo of its Unity with the Subftance of the Fa- ther, we are to fpeak hereafter. It is the De- rivation of it that requires our Attention at prefent ; which we have now feen to have been in fuch Manner, as to be expreffed in the Scrip- tures by the Term begotten^ and to conftitute the Perfon begotten a Son^ and the only begotten Son of God. Not only begotten^ becaufe begot- ten of the Fatbe?^ o?ily, as the Eunomians^ con- trary to all Senfe would pervert the Texts (s) \ nor becaufe he was the befl beloved of all that are called God's Sons, as the Socinians, with as little Senfe, would infinuate (s) ; But He is the only begotten^ as all the Fathers carefully teach (t) by Reafon of his peculiar^ fingular Manner of Generation, being begotten of him in fuch a Senfe, as none other is, was, or can be, ^bt Manner What the Manner of his Generation is, none ration a'fro- ofyou, I hopc, will afk or enquire [d]. Account >^^My- fil-ft fortheMyfteriesofyour own Births : Or if you find them too deep for your Searches \ Think what muil: be the Depths of the Myfteries of God. Let it fuffice therefore to acknowledge [d] " In what particular, metaphylical Manner the Son " derives his Being from the Father, the Scripture has no " where diflindly declared : And therefore Men ought not " to prefume to be able to define." Dr, Clarke'j Scripture Do£Irine^ Part 2. §. 13. p. 266. (s) By?JOp Pearfon on the Creed, / 108, 109, (t) Baiil^/WSuicer ;/; Sjmh, r. 7. p. 140. w/^/WThefaur. in Mivoyarii, that The Manner of the Sons Generation a Myftery. that the Secrets of Filiation and PrcceJJion in the Deity, are llich as not only Man, not only Prophets or Apoilles could never comprehend ; but fuch, as if even Angels fliould endeavour to pry into them, they would very probably ftill remain as ignorant as ourfelves. They are a Secret which the Son himfelf only knows, and He who knoweth theThings of God. For which. Reafon the Ancients, when they fpeak of the Gcjicrafion^ mention it as a Myflery not to be fathomed ; a Myftery not to be dived into, but adored (u). However we may very fafcly aflert that the Son derives his Subftance from the Fa- ther in fome fuch Way, as for want of a Word more intelligible to our weak Capacities can beft be exprcffed by the Term Begotten, and by ftyling the Perfon begotten a ^Olt : which therefore the infpired Writers ufe in order to communicate the Myftery to us. Let it there- fore content us that the Second Perfon in the Holy Trinity derives his Nature from the Firft Perfon only ; and that, not either by Creation out of nothing, or by Formation out of any pre-exifting Matter, but by being be- gotten of the very Effence of the Father, which renders him truly and properly a Son : For the true and indeed only Notion we can have of Generating or Begetting, is, that the Perfon, who generates or begets, produces the living (u) l^'ide Irense. L. 2. c. 28. ; f. 31^ /»• 120. Rufin. in Symh. §. 6. p. 158. iff Alexandr. ' />. 18. Vide etiam Greg. )>i2iZ. CiJ Bafil apitd Suicer in Symb. c. 8. p. 143. 'v^/«^«^ order j Son confefles and acknowledges of himfelf. I am from the Father, (faith he) and Tlive by ].hnv\iz^. the*Father. And if he declares that He /6^f/6 c. vi. 57. Life in himjef', he in the fame Breath refers c. v. 26. and afcribes it to the Father s Gift that he has it fo. And although again whatfoever Things the Father does, thefe aJjo doth the Son likewife^ as having received the Father's ElTence, and confequently his almighty Power with it (c) -, yet he declines not folemnly and publickly to acknowledge, that ofhimfefhe could do nothing 5 (a) See the Noies in Pearfon on the Creed, p. 37, 38. and Ball. D. F.N. ScSi.z. r. 3. §. 10. p. ^2. andSed. 4. r. i. §. 3 — 6. Suicer in Syvib. c. 4. p. 70, j\. 'vel apud Thefaur. in HaTTip, Tom. 2. col. 633. (h) Suicer in Symb. c. 8. p. 144. ^cel. ^/'^^ Thefaur. in'^A- (c) 5^f Pearfon, p. 34, 3^, and 134, 135. Vide eiiam Bull D. F. N. Sea. 2. c. 9. §. 10. p. 102. o c. 13. §. 10. p. 148. §. 4. C. 2. §. 2. p. 228. Cf7«- dicium^ f. 5. §. 5. /. 315. as T^e Subordination of the Son, as not being of himfelf, and confequently as one who, together with his Being, had recei- ved from his Father, his Power of ailing. It is therefore another very true Propofition, that " the Father is the fole Origine of all Power " and Authority, and is the Author and Prin- *^ ciple of whatfoever is done by the Son or '' the Spirit (d)!' For this Reafon the ancient and moft orthodox Writers of the Church har - monioufly admit that That Expreflion of our c. xiv. 2S. Lord, in which he affirms that the Father is greater than himfelf may be underftood of the Divine Nature in Chrift, without any Deroga- tion, from his Godhead. For whilft the Son is of the Father, and not the Father of the Son ; the Father muft certainly be greater than the Son, (though not in Nature or any effential Perfe(flion, which is equal in both, yet) in Caufality or Origine, becaufe in this the Father, who alone has the Divine Being of himfelf, muft be the Author of it in the Son, who derives it from him (e). We rea- dily agree that " He that begat muft needs (for " that veryReafon, and upon that very Account) " be greater than he that is begotten of him ; " and that the Son is in this evidentlyy^/^^- " ordinate to the Father ; that he derives his " Being, Attributes and Powers from the Fa- '* ther, the Father nothing from hifn (f)!' (d) Dr. Clarke'j Scripture Vocirwe, Part 2. §. 6. p, 235. (e) Fide Bull D. F. K Sedl. 4. f. 2. Vide ettain Suicer TJoe- faur. in'Tio'ij Tor/i. 2, Co/. 1368^ 1 3 69. aj;d the h'otes in Pearfon, P- 34- (f) Dr. Clarke'j Scripture Dodrine^ Part i. p. 162. and Part 2. §. 34. p. 303, 304- And T^be Subordination of the Son. 219 And upon this Pre-eminence of the Father, Serm. rnay be grounded that Subordination in MiJ- ^^^i, Jton 2L\\di Office which is obfervable in Scripture. ^nci/«of- We often read that Chrijl was fent (g) : And^"' in one Place that he came down from Heaven johnvi 2^, to do the Will of him that fent him. And there- fore (faith he) in 'another Place, / have not hhnxVu fpoken of myfelf^ but the Father which fent mefceai^o gave rae a Commandment^ what 1 fhoiild fay ajid^' '^^^' ^°' what I fjoiild fpeak. And from hence it is I fuppofe that he is called the Apoftk\ as well as the HighFrieft^ of our Frofeffion^ by the infpired Heb. m. i. Author of the JEpiftle to the Hebrews. It is true, thefe Places may be fpoken of him as to his Human Nature : But lliould we admit the Divine Nature to be meant ; I do not fee any Inconvenience would arife from it. For the Father, who f /ids, muft for that very Reafon be greater than the Son, who is fent \ greater in Refpedt of the Office^ which was executed by the Son, and conferred by the Father, and greater in Refped: of natural Order and Fri- ority, which made it proper for the Son to fub- mit to an inferior Office, and not the Father (h). For it would have been incongruous for the Son to fend the Father into the World j It would have been inverting the Order of the Perfons ; there being an Authority in the Name which feems inconfiftent with the Miffion. Whereas in the Son's being fent by the Father there is (g) See John vi. 57. C. vii. 29. Gal. iv. 4. I John iv, 10. (h) Dr. Waterland'j fecond Defence y ^. 2. /. 54. no 22 o I'he CharaBenJlick of the Holy Ghoft. Serm. no Incongruity. And therefore the Son him- ^^'^^ felf lays his Generation from the Father, as the proper Ground of his Miffion from him. ]oYTi^xi.z^.l am jrom him (faith Chrift) ^W he hath Jent me : as much as if he had faid, From whom I received my EfTence by Communication, from him received I this Commiffion. There is no Heterodoxy therefore in alTerting that *' In *^ this vv^hole Difpenfation, in the Creation and *' Redemption of the World, the Son ads in " all Things according to the Will^ and by the '' Miffion and Authority of the Father (i)y Not that the Son is therefore inferior to the Fa- ther in Nature, or lefs Divine than the Father himfelf, any more than one Man who is fent by another is lefs a Man than He v/ho fent him (k), Thecharac^ Aud now from the Relation and Subordina- 't\nmi ^^^^ ^^ ^^^ *^^^^' '^' ^^ ^^^^ ^^^^^ Reverence <5ijo|t. proceed to contemplate the fame of i^t J^olp ♦S^oflr : who, the Athanaftan Creed declares, \^ of t%t father, anti of tljc J^on, neitljcc matic, nor crratrti, not* begotten, iiut proeceb- ing* And here we have the Dijiinciion and the Relation of the Holy Ghoft, both exprefT- B^\i^H\)t ed : He is of tlje father anti of t||e ^on, and ofSSon! therefore, as has been ihewed neither one nor the other : And being not fiegotten, 6ut pror ceetiing, he is. therefore not a Son, but the Spirit. (i) Dr. Clarke V Scripture VocbinCy Part 2. §. 36. />. 323. (k) ^^^Pearfon on the Greedy /.. 36. And "The CharaBenftick of the Holy Ghoft. 221 And of this Spirit we deny his Creation out Serm. of nothing, or Formation out of any pre-exift- .^^^^..^^^^i^^ ing Subftance, as we did of the Fatlier and Son ue h nci- befbre. And this we are forced to do, not only nof cjea^/' againfl Arians who affirm the Holy Ghoft to^^^J have been created by the Son, and fo by Con- fequence a Creature's Creature (/) ; But alfo a- gainft the Macedonians^ of whom, though ma- ny were orthodox as concerning the Son, yet all were Heretical as to the Holy Ghoft i^m). But that the Holy Ghoft was ncitf^tf matsc nor trcatcti, has already been proved by fliewing that He himfelf was joint Creator with the Son, and confequently with the Son equally uncreate. Creator and Creature being as has been faid more than once, incompatible Ideas. But whereas we profefs the Son to be begotten^ ^^ ?cn ^uf^' deny the Generation of the Holy Ghoft, and p^occet>in0. profefs him to be prcsccctJiug. Why the Son is faid to be begotten, and the "r^*^ Manner o • • -r* /-• J-rr " of the Pro- Spirit to proceed -, or how FroceJJion diiters trom aifion a My- Filiation, I no more prefume to explain or un- ^''^* fold, than I did juft now to explain the Gene- ration. One is as much a Myftery as the o- ther : and therefore each of them alike un- fearchable (;?) [e]. We know no more than [e] " In what particular metaphyfical Manner the Holy ^ Spirit derives his Being from the Father, the Scripture *^ hath no where at all defined, and therefore Men oughc not ^^ to prefume to be able to explain." Dr, Clarke'i- Scrip- ture DoSirine. Part 2. §. 22. p. 2^^. (/) Auguit. dcHaref. c. 49. p. 46. (m) Ihid, c. 52. pi 4S, 49. {n) See B'^Jkop S:illingfleef/ Grounds of the Protefant Reli- gion, Part I. <-. I. §. 7. />. 12. what 222 The Manner of the Holy Ghoji's ProceJJion, &c. Serm. what the Scriptures reveal, and all that they re- veal is that the Son receives his Divine Nature from the Father, in fome fuch Way, as is beft exprefled by Filiatio?!, or a Manner by v^^hich he becomes a Son : and that the Holy GholT: receives the fame Nature fome other Way, and 770t by Filiation, or fo as to conftitute him a Son alfo. So that although the Effence Is the fame which is communicated ; yet there is a Difference in the Manner of Communication. Filiation, it is true, is alfo Proceffion : And therefore is the Son, by fome of the Ancients faid to have proceeded from the Father [o) : But there may be a Proceffion which is not Filia- tion 'y and confequently a Spirit which is not a Son [f]. And that a different Manjier of communica- ting \k\^ fame Nature may make a proper D/- 'JiinSiion in the Relation of the Nature fo com- municated ; we may affert from the Hiftory of our own Human Nature, though we mufl look back to the firft Pair to fetch our Exam^ pie. And there we have Eve produced out of Adam^ and in the feme Nature with him, Different CotniKunica tions of the fame Nature may canfe d-ftVrent R-^lations. '57>fSon j-pj Though the Son is alfo by fome of the Ancients caihdths. called Spirit, and the Holy Spirit * : Becaufe he as well as Holy Spirit, the Holy Ghoft, has his Eflence by Communication, and is not God of himjelf^ which is a Charader peculiar to the Fa- ther only. (o) Vide Ignat. ad Magnef. Senna ipfius, qui ex ipfo procejfe rit, Tertull. ad-v. Prax. c. 2 p. 6. Ex Patre procrjjit^ — ter re /£■/// Novat. de Innitate^ ^- 31- p. 121, 122. "^ FideB\A\D. F. N.Sec'i. i. c. 2. §. 5. p. 18, 19. ^Grot. ;>; Marc. 2. 8. though ^he fame Nature 7}2ay be communicated^ &c. 223 though ?2ot born or begotten of him, or ever Serm. called his Daughter : And yet Seth proceeding ,_^J_^. from the fame Perfon, and of the fame Nature, was truly and properly the Son of Adam. The Difference therefore was not even here in the Nature produced^ but _in the Manner of Pro^ duBion, Eve was derived from Adam, and fo was Seth : But Seth was by Ge?icration^ begotten by Adam, Eve was 7iot begotten^ but produc- ed (<7). This Inftance is not brought as an Tdujiration of the Point we are upon 5 (For the Difference between Filiation and Procef- fion is what we can never illuftrate or explain ;) But it is only brought to fhow (which it very well docs) that the fame Nature may be com- municated or derived in different Manners ^ and confcquently that there is no Difficulty in con- ceiving that of the Three Perfons m the God- head (of which Two are derived) the derived Perfons may be pofieifed of the fame Divine Nature with the Firft Perfon from whom they are derived, though they are derived in dif- ferent Manners, and fo bear different Relations to him. One is faid to be begotten^ and is therefore called his Son -, the other is reprefented as proceedi?2g^ and is therefore called his Holy Spirit, The Holy Spirit, or Holy (©{tcfif both which rhe Hojy in Engliflimean the fame Thing, the firft be-^^S^^^ ing a Latin Word, and the other a Saxon one (r), each denoting an unbodied, incojporeal Sub- [q) Bijhop Pearfon on the \ {r) See Hcylln o?: f he Creed, Creei^yp, 141. | /. 375. fiance 224 T^he Holy Ghoft, whyfo called, Serm. Jlance ( s ), Which Name therefore we do not ^_J[/j^^ afcribe to the third Perfon in the Trinity only ; but to the other Two Perfons in the Godhead alio. Though we generally call the Third Per- fon more peculiarly fo -, becaufe that is the Name by which he is generally diflinguifhed in Scripture, and becaufe it was by Spiratlon or Breathings that he was communicated by our Bleffed Saviour to his Apoftles, who John XX. breathed on them^ andfaid unto them^ j^eceive ye "'' the Holy GhoJl[t\ pny^oi^ Thus is the Third Divine Perfon in the Trinity properly and emphatically fly led the Spirit or Ghojl : To which is added the Ad- jundl of i^olp, firft becaufe he is God, and fo effentially Holy in hirafelf, and fecondly be- caufe he is God, fandtifying his Creatures, and fo the Author and Fountain of all the HoUneJ's (CDeJojb ifi them (u). He is the Horti ailti &i)^Ct of tfniu, %iic as another Creed pronounces of mm, a- greeably to what St. Paul writes to the Corin- 2 Cor. iii. 6. thians, viz. that the Spirit giveth Life, or quickens, as the original Word [^mTrciet] figni- fies both in St. Paul, and the Creed. He being Rom. viii. that spirit of Life, v/hofe Law in Chrijl Je- (us, makes us free from the Law of Sin and {i) See Barrow on tiye Creed ^ Serm. 34. Vol. 2. p. 358 — 360. (/) 'I'erti.^ Di^'iniiatis 't,ro. ^i6v^ ^a^^ ^covTuv ciiTicty Tirr/'A clyloij ay/c- r>jg, ocyioc^^^;2 Creed has always afferted [g]. T^eProcef- For licar what the Scriptures fay. I will mfchf pray the Father (faith the tender Jefus to his ^^atijcv!^ Difciples) a?id he JJjall give you another Comfor- johi.^xiv. ^^^ which is the Holy Gho/i who?n the Father willjend in my Name. Now from hence we may argue that the Father has the Power and Right of fending him, and therefore it muft The ProcejTi- [<^] This IS to bc undcrftood only of the Latin Copies onof the Holy oi this Crccd in which Language it was originally compo- Gbojiirom (q^ for it fccms that in fome Greek Copies, the Ll'i^T/f^/W ^ords and of the Son were flruck out in the 23d in /*£ Atha- Verfe, though the Words^ of the Father alone which nafiaii CreeiU ^j.^ fpoken of the Son are retained in the 22d. This /liew- ed that the Latins had not interpolated this Creed, but that the Greeks had curtailed it : Of which Overfight fome of- the Greeks became fo fenfible, that in a Form which Bifhop Ullier printed from Junius, they ftruck out the Word alone in the 22d Verfe, as well as the Words and of the Son in the 23d Verfe *. As to the ^icenc or rather the Conjiantinopolitan Creed it is certain that the Words and from the Son^ were added to that Creed long after the Council of Conftantinople was held. Not that the Claufe was rejected in that Council, but only never offered ; as being a Claufe of which they had not any particular Occa- fion, in guarding againft the Herefies which called that Coun- cil together. As to the Addition of that Claufe, and the great DifTenfions and Schifm which arofe between the Greek and Latin Churches upon the Account of it, I fhall refer the Reader to Le-^uie}i's Differ tationes Damafcenka. A. D. 1 7 12. and to his Parioplia under the Name of Stephanus 4c Altimara. Paris 1 7 1 8 . * See Uflier. de Symbolis. p. I thanafian Creed t p, 256. 23. and Dr. WaterlandV A- be TZv Proceffion of the Holy Gho/l. 227 be from tfjc f atficr that %t prccccb.fi?. And Serm. that he does lb in Truth, is expreffed more ful- ^^ ly in the following Chapter, where our Saviour calls tlie Comforter^ whom he pro mi fed to Jen d c- '^v. 26, ?/;?/^ themfro??7. the Father^ the Spirit of Truth *which proccedeth from the Father ^ feenjing to afiien the or i9;inal Proceffion to be from the Per- fon of the Father. And indeed fince it has already- been proved that the Father is the Fountain and Caufe of the Son ; he muft not only be, with the Son, joint Fountain of the Floly Ghoft, but in the laft Reference, the firft, if not the fole^ Fountain of Both. Therefore faith our Saviour in thefirfl cited Text, I will pray the Father^ ^-^f'' '^■* ividhe flmll give you aiiother Comforter whom he will fend in my Name: Intimating the Miffion to be from the Father authoritatively^ though he be fent in the Soiis Naj?ie, and at the Son's Requefl, Whereas when Chrift mentions his own fending him, he alters his Stile, and fays, when the Comforter is come, whom I will fe?iduntoyrAi-^ROM the Father; ilill preferv- ing the Father's Prerogative, and owning him to be the Principle of the whole Deity. Accordingly the Holy Ghoft is called the Spi- Mat. x.io, 7dt ofGod^ and the Spirit of the Father : It is not ye that jpeak (faith our Saviour himfelf ) but the Spirit of your Father which fpeaketh in you. And the things of God^ knoweth no one 1 cor. a. 10 (faith St. Paul) hut the Spirit of God. Now ~"* we have received 7i'J the Spirit of the Worlds but the Spirit which is of God. But now as in thele Places, He is called theSpi- nn^m rit of the Father, and of God-, fo is He alfo in o- ^'"' 0^2 ther P>.om. viii 9- 7le Proceffion of the Holy Ghoji. thcr Places called the Spirit cf the So??^ the Spi^ ritofChriJi^ and the Spirit of J ejus Chrijl, Be- (ZiZTZ caufe ye are Sons^ (faith St. Paul) God has fent jorth the SviKiT of hisSon into your Heart Sy crying Abba, Father. If a7iy Man have 7iot THE Spirit of Christ, (laith the fame A- poflle) he is none of his : that is, none of God's. iVa.'u 11. Searching what, or nvh at manner of 'time, the Spirit of Christ which was in them did figiii- fy, faith the Apoflle St. Peter. And laflly the Phil. i. 19. Apoftle St. Paul again, I know that this fi all turn to my Salvation through your Prayers, and the fupply of the Spirit of Jesus Christ. Sure all thefe Expreffions muft virtually imply that as the Holy Ghoft proceeds from the Fa-- ther, fo does he in fome Senfe proceed /rc;;^ the Son likewife. For if his being called the Spi- rit of the Father, fignifies \\\s proceeding fi^om the Father \ then his being called the Spirit of the Son, muft fignify \\\s proceeding from the Son alfo. Belides he is faid to ht fnt by the Son, as johnxv.a6. '^vell as by the Father. When the Comforter (faith he) is come, whom I will send imto you from the Father. Neither is he reprefented on- ly as fent by the Son, but alfo as receivijig of the Sons, and fhewing it to the Church. Hefiall ^5' glorify me (faith our Blefled Lord)yir he shall receive of mine, andfjew it unto you: All things that the Father, hath are mine : therefore [aid I, that hejhall take of mine, and fi all ^ foew it unto you. Safely therefore may the Wef- tern Church (and confiftentlyw^ithw^hat has been anciently taught in it -, for the Proceffion from the Son is no new invented Dodrine of the La^ tim c. IV. TTje Proceffion of the Holy Ghoft, 229 tins (c) ; ) ftill teach that the Holy Gbojl (as the Serm. Athanafian Creed expreffes) i^^^ of rljc jp^^tljcr antJ of tljC .^on, neither made, nor created, nor begotten, but procccDiltg. For He is the Spirit of the Father, and the Spirit of the Son, pro^ cecding fro7n the Father, and recei'ving of the Sons, 2ind fnt by the Son, and therefore (at leaft in his Temporal Proceffion [h], ) proceeding from both. And if fo, he muft confequently be subordi- r^e ihiy NATE to both. And fo is He always reprefent- ^ff,.'''' ed in Holy Scripture, not only as Third in Or- ^ate, der, hut JiibjeB to each of the other Two in Miffion and Office. For firft as to the Father, /. the Fa- it is He xh^it fends him, as we have already i^tw, ^'''''' And therefore is it that we are fo frequently [h J Not but the Verficle in the Athanafian Creed, and The eternal the Addition made to the Con/iantinopolitan Creed both in- ^''°'g^°« / tended, I doubt not in the leaft, his £/^7-;7^/ Proceffion : (not Gtyz'''from the Temporal Minion, or Manifeftation of the Spirit to the the Son, m^ Church, from and through Chrift, which Chrift fo often '^f^^Jy '^' mentions in the Gofpel, and which the Greeks are as will- ing as the Latins to admit ^, but) it means, be afTured, the Hypoftatical Proceffion^ of the Spirit /r5?;z the Son; or that the Spirit derives his Perfon from the Son, as eternally as from the Father : That He is of the Father and Son both by way o^Proceffiion, as eternally as the Son is of the Father a- lone, by way of Filiation. And this Dodlrine can be only built upon thofe Texts which call the Holy Ghoft the Spirit of the Son, as well as the Spirit of the Father. [c) See the Note f in Pearfon on the Creed y p. 324. * 5/r^ Still ingfleet'jGVo//7/^j the Protejlant ReligioUy Part. r. l.§. 9. 0^3 told The Subordination of the Holy Ghofi. told that the Father gives him (d) ; and that he is in an efpecial manner called the Gift of God. It is the Father, who gave him to the So7i without meafurc^ who ftill gives hini^ in due Meafure, to them that afi him\ and pours him out upon all Flefi. And next as to the Son,, fo far is the Holy Ghoft fubordi?iate^ and in Economy at leafl: fuhjeB to him alfo, as that it is expreQy faid, the Holy Ghoji was?20t yet given ^ becau/eyejiis'was not yet glorified. He was not to comedown on the Church himfelf, till Jefus was inverted with Afhii. 53- Power to fend him. But when Jefus was ex- alted to the Right-hand of God, and there received of his Father the Performance of his Fromife^ that he (the Son) fhould now give him to the Church ; he poured him forth upon the ver. 4.. Apoftles, in the Day of Pentecoft, ^nA filed If J" """• them all with the Holy Ghoft, By the Son there- c. xvi. 7. fore was He fent as well as by the Father, and Ver. 13, J4. fent by the Son to glorify the Son-, not tofpcak of himfelf but whatfoever he fjould hear^ that to Jpeak^ to receive of the Sons, and to f dew it to the Apoftles, that is, to fpeak in the Son's Name, and as his Embaffador, and to deliver to the Apoftles what the Son fhould give him in Charge. This fure denotes the Holy Ghoft to be as much fubordinate to the Son, as thofe John xii. Words of the Son, 1 have 72ot fpoken of my- felf but the Fat her which fent me gave me a Com- majidmeijt^ what If:ouldfay^ and what IJhould [d) Luke xi. 13. John iii. 34. c. xiv. 16, 17, Adls V. 32. c. V. 8. Ephef. i. 17. I Theii; iv. 8. 2 Tim. i. 7. fpeak T'he Order of the Ferfons hi the Holy Trinity. fpeak denote the Son to be fubordinate to the Father. The Holy Ghoft therefore in MillioJi and Office h fubordinate to the Father and the So7i both. Not that fuch Subordination infers that He is inferior in Divinity to either ; any more than one Man is lefs Human than an- other Man, becaufe he is fubordinate and mi- nifters to him. In Effhice inA Nature the Ho- ly Gholl: is equal with the So7i^ and equal with the Father^ (as will appear in my next ;) and only inferior in Office and Order to the other Two. II. Which Order, you may now fee, isr/.. or. not invented or fettled by the Determinations lerjonfin'' of Men, but is founded in the Nature of Things '^^"^^^yTn- themfelves. For as there is a definite Number m the Godhead, fo as that the Perfons comprifed in it are Three ^ and no more; fo there is alfo a natural Order : An Order which appears to be 7iot arbitrary, but 7ieceffary : And that by virtue of a natural Subordination of the Second Perfon to the Firft, and of the Third to the other Two. The Godhead is communicated from the Fa- ther to the Son; and not from the Son to the Father : It is alfo communicated from the Fa- ther and the Son, or from the Father through the Son, to the Holy Ghoft ; and not from the Holy Ghoft to both or either. And though this Communication wx apprehend to have been from all Eternity, and fo there could be no Pri- ority of Time, by which one Perfon exifted be- fore the others; yet muft there be acknowledged a Priority of Order, by which, the Father, not Q^ the 232 The Order of the Perfons in the Holy T'rtnity. Serm. the Son or the Holy Ghoft, is Firft 5 the Son, ^^^^ and not the Father or the Holy Ghoft, is the Second ; and the Holy Ghoft, and not the Fa- ther or the Son, is the Third. Although there- fore in fome Paflages of Holy Scripture, the Son may htjirft namedy as he is in particular in 2 Cor. xu'- St. Paul's Bleffing to the Corinthians ^ where the V^cou^u Grace of the Lord Jefus Chriji is pray'd for be- ^' ^' ^' fore the Love of God the Father, (which, by the way, is an Intimation, that the Nature is the fame and equal in each, fince otherwife the Or- der would not, one would think, have been fo eafily changed 5) yet in the Form of Baptifm, and wherever elfe the Three Perfons are regu- larly enumerated, and mentioned or delivered as the Obje(fl of our Faith : There that Order is obferved which we have now fliewn to be proper Mat- xxviii. to them. Go ye^ faith our Saviour in my Text, arid Teach all Natio?is, baptifmg them in the Name of the Father ^ and of the Son^ and of the i]Qhnv. 7. Holy Ghoft, And there are Three (faith St. John) that bear Record in Heaven^ the Father^ the Wordy and the Holy Ghoft (e). 39. rhe Inference And now nothing more remains to be con- \^ZL ' fidered of our Creed in this prefent Difcourfe, than the laft of the Verfes I read to you in the Beginning of it, which is a very good Corollary or Inference from the whole: ^d ttjcrc i^ {e) See Pearfon on the Creed, ^.37. and the Notes there. In omnibus Veterum A«|oAoyUon^ : But one Perfon has the Deity derived to him from the Father, by way of Filiation : And that is not the Firft Perfon, who begets, nor the Third Perfon who proceeds, but the Second who is begotten. So alfo there is one I^oJp , ti^an anot]()er : ^\\t t|je tofjolc €l&tee ^^etfon^ are €^= €€€153^3112 together, anti €<&^r/or Being, before him. So truly may we fmg to him in the lofty and feraphick Hymn of our Churchy Thou art the everlafting Son of the Father. And if the Son, notwithftanding he \)^gene'- rated of the Father, has Eternity afcribed to him in the Holy Scriptures in Terms expreffing an ^abfolute Eternity -, nothing furely will be alledg- ed meerly from the Trocejfion of the Holy Ghoft from the Father and the Son both, as a Bar to the underflanding the Eter?iity which the Scrip- ture afcribes to him, of a true and abfolute E- ternity alfo. — rOn the contrary, if there be no ContradlBion in the Terms, if there be nothing (a) See Serm. 3. p, 136-— (b) See Ifai. xli. 4. —43. ne Co-eternity reconciled, impqfjihle in the Nature of the Thing; we are obliged to believe the Eternity of the Son and the Holy Ghoft to be as . boundlefs as the Fa- ther's ; becaufe the Scriptures from whence a- lone we can take an Account of its Meallires, every where fpeak, without any Guard or Cau- tion given us, in Terms that imply an equal Duration. Were the Thing indeed impojfible^ or did it no contra- imply a ContradiBton ; we could not believe it, thhAjlh- though the Scripture affirmed it. Becaufe then '^''"* the Scripture would not be Scripture : That is, it would not then be the Word of God : For God is Truth ^ and can never affert a Contradic- tion, which would be afferting a Lye. But in the Dodrine we are clearing there is no Contra- di^iion. The Co-eternity of the Divine Perfons is what our own poor (hallow Capacities (though far from being able to comprehend) can apprehend to be not impojjible. We know and acknow- ledge it to be a Myjlery far above our Reafon : But no Argument can be brought from thence that it is contrary to Reafon. And furely where Reafon is not contradiBedy the Reafon of the wifeft Man n\2iy fubmit^ when God affirms. What then fliould occaiion our hefitating on a rke Cc-eter. Point fo frequently in our Thoughts ? Why, No* Sb"^'"' thing but afiUy Miftakeweare prone to; of mea- furing and arguing from one Nature to another, from the Human to the Divine : When the Lat- ter is what we know little of, and of which we can fpeak only by AUufion to the Former. In Human Generations we fee, it is true, that the Father neceflarily precedes the Son, and that the R 2 Son The Co-eternity reconciled. Son IS neceffarily younger than the Father. But what Ufe will you make of this, when you argue concerning the Generation or Proceffion of the Perfons in the Godhead? For there, an eternal Son, and an eternal Spirit, is as poffible in Nature, as an eternal God. It is true in- deed, an eternal God we can prove from Rea- fon: Whereas the Knowledge of his eternal Paternity we owe to Revelation. But this Re- velation of Scripture, I affirm to be no harder to be conceived, than the Difcovery of Reafon. For explain to me, if you can, how there fhould be any Thing which never had a Beginning ; which never was produced, or owed its Exif- tence either to itielf or any other. And yet fuch a Being you muft, and will, and do, ac- knowledge. And therefore if this Being reveal of himfelf thathe has an eternal Son and Spirit, begotten and proceeding from him j will you offer to difpute the Truth of the Revelation, only becaufe, like Nicode?nuSy you know not how John iii. 9. fiji^ Thing can be ? I fay, becaufe you know not H o w it can be : For you will not, dare not, furely affirm, it Cannot be. If you fhould; the Things of Nature would fly in your Face : Things within your View would reproach and upbraid you. Nfceflary For from Thiugs finite might you learn; f from Things comprehenfible you might infer. Effcds be co-a?va _ _ c/uf '^'"^ ^^^^ ^ Being which receives Exiftence from an other, may exift as early, as the Source from whence its Exiftence is derived. For though the Caufe will be always before the Effeft in our Minds ; yet it is not always before it in Time, I'he Co-eternity reconciled, 245 T^ime, Nay in T^ime it is never fo, where t^e Serm, EfFe/- their very JName, Jehovah, (which we have nvnecefla.y.^^^j^ attributed to cach of them in Scrip- ture (e)^ diftindlly as well as jointly) obliges us to believe. For that Name has always been underftood to fignify true, eff'ential Being-y Be- ing of itfelf'y eternal y immutahky independent Ex- iftence. Not that the Son or the Holy Ghoft could be, or fubfift without the Father ; but becaufe we conceive that neither could the Fa- ther be, or fubfift without the Son and the Holy Ghoft. For we conceive the Firft Per- fon to be Father, as necejfaril\\ as He is God ; and that he fends forth the Perfons iifuing from him, not by any previous, preceding Ckoicey or Ad of his Will, but by Neceffity cf Na- ture (f)y by fuch Neceffity as frees the Son and {d)EllEJfulgentia, Refulgerttia Re/plcndcjc£72tla, ft've Fulgor a Luce editiis. i. Ziciit Sol Radios ex fud Suhjlantid gignit \ Jic Pa- ter ab aterno ex fud Sitbfta-ntid Tilium genuit . 2. Sicut Splendor Lucis 7ion Ratione 'Ternporisy fed Ordims, Sole efl pofterior ; Jic Fi- iius efl a Patre^ non Tcjuporis, Jed Ordinis, Refpe^u. 3. Sol, nunquam eft, ^elfuit,fineRadas, Jic Pater minquamjtne Filio. Ge r- hard. apud Leigh. Cr'uica Sacra', in 'A7Tx.6y«.. 371. * ^}Ac&rinSymb.c. 8. p. 144. fusl Thefaur in '' K^cc^yj'. 218. Of of the fame ** Subjtance with the Father (p) " by which undoubtedly, they meant the fame with what the Athanafian Creed intends^ when it affirms that 5|efujs? €l)tifi tl)c dSon of <©oti i^ o frick^ a fierce Perfecutor of the Orthodox, and a ftrenuous f^^J^^LJ" Favourer of the Arians, commanded all the Catholick 434.. Bifhops within his Dominions to meet., and to confirm their Dodrine by Holy Scripture. They met accordingly to the Number of more than 4.60, with Engemus^ the Biihop of Carthage, at their Head (h). The Bifhops drew up a Con- feflion of their Faith, which they oftered to the King, and in which the difputed Text is thus introduced. " And that " we may further fliew it to be clearer than the Light, *' that the Holy Ghoft is of one Divinity with the Father " and the Son, we have the Teftimony of St. John the " Evangeliji to prove it. For he fays, that there are Three " that bear Record in Heaven^ the Father^ the IVord^ and " the Holy Ghojl^ and thefe three are one. Does he ^y, ^ that they are feparated in different Q|_iality } or divided " by any different Degrees of Diverfity, or by a great Dif- " ference of Separation ? No ; but thefe three (faith he) " are one (c). " Here v/e have the Sentence of all A- frican Churches deliberately, be fure, and cautioufly drawn up, at the Command of an heretical and perfecuting Prince, who would have been glad, they might be certain, of any Advantage he could lay hold of againfl them. And as the Arians had undoubtedly their Bibles and New Teftaments as well as the Catholicks ; fo undoubtedly they knew what Texts were in them as well as they. Is it therefore to be imagined, that they would have infifted on this Text, and fo boldly have produced it, in the Name of St. John^ (b) Dr. Berriman'l Lady Meyer's | (c 1 Viiflnr. ^itcnf. de Perfecutione LtSiures. f, jz^, 1 Vandalita, L, 3, S 4- without ^6^ ^e Genuinenefs of i John v. 7. afj'erted. Prooem. without any Hint or Note of Miftfuft • if they had been to confcious that its Authenticknefs could have admitted of Ser. VI. Difpute? No furely ; Men upon their Guard would never v^-»«v— -^ have furnifhed their Adverfaries with fuch a Handle to in- fult and upbraid them. The Text therefore certainly was a Text undifputed through all the African Churches, at the Time above-mentioned ; and Authorities higher up will (how that the Current came down to them, from of old, uninterrupted and clear. .Sr.Cyprian'i For here next St. Cyprian a venerable Predeceflbr of ^r^tnicny. Eugenius in the fame famous See of Carthage^ about the * ^^ ' Mid-time between the Birth of our Lord, and Eugenius's holding that Bifhoprick himfelf : that is, about 240 Years or more after the one, and before the other. This Father, in an EpilHe, invalidating the Baptifm adminiflred by Here- ticks — " Jf (faith he) any one baptized by Hereticks has " obtained Remiffion of Sins, and is fandifled and become *^ the Temple of God j I ask of what God } If of the *^ Creator ; he cannot be his Temple, who has not be- ^' lieved in him : If of Chriit j neither can he, who de- *' nies Chrift to be God, be the Temple of Chrift : If ^-^ of the Holy Ghoft 5 fince the three are one^ how can the *^ Holy Ghoft be reconciled to him, who is an Enemy *' either of the Father or the Son {d) ? " Now here is plain^ ]y an Argument founded upon the Unity of the Father^ the Sonj ana the Holy GhoJ}. But how does he make out or prove that Unity } Why he does not go about it, but fup-? pofes it will be admitted : " Since the three (faith he) are *' one-^ the Holy Ghoft cannot be reconciled to him, who ^' is an Enemy either of the Father or the Son." That they are one, he fuppofes every one will know, who has read the New Teftament ; and therefore only juft alludes to the Text as his Authority. .^,i5. 251. But in another Part of his Works, and upon another Occafion, he cites it exprefsly, as a Text of Scripture. *' The Lord fays, I and my Father are one : and again it is *' written of the Father, and of the Son, and of the Holy " Ghoft, And iheje three are one (e)j" This is a plain and dired Citation of two Texts of Scripture : The firft, of what our Lord fays himfelf in the loth qf St. John and (d} Cyprian. J;^. 73. adjubaian. I (e) DeUnitate EcchJ. p. 109. T'he Gcnmnenck of i John v. 7. ajferted. 265 the 30th Verfe. '* The Lord fays, / and my Father are Prooem, " one." The fecond of what is faid of them and the Ho- to ly Ghoft, in fome other Place. *' And again it is written Ser, VI. *' of the Father, and of the Son, and of the Holy Ghoft, And u*-v*^ *' thefe three are one. " But where is it written fo in all the New Teftament, except in the fingle Paflage of my Text ? A Man that can believe, upon a bare whimlical Suggeftion of a hafty Writer (f) 200 Years afterwards, that St. Cypri" an^ (than whom none is more remarkable for citing Scrip- ture verhatimy and who here quotes the very Particle, And) did not mean that thefe very Words were in the I'ext of St. John, but only that he interpreted the Spirit^ the IVater^ and the Bloody to fignify the Father^ the Son^ and the Holy Ghoji ; a Man, I fay, that can underftand St. Cyprian in fuch a Senfe, is too far gone in Prejudice for me, or for any one elfe, I doubt, to recover him. I fhall therefora leave a late Adverfary to the Genuinenefs of this Text (g) to fatisfy himfelf, if he is pleafed fo to do, by looking over the Paflage again. And only defire that as to myfelf I may remain of the fame Opinion, and believe IHll that St. Cy- prian took the Words from his Teftament, and not that they crept into the Teftament from him. Had not that Father found them in St. John, I am perfuaded we fnould never have feen them in his Works. From St. Cyprian therefore let us afcend to Tertulllan^ a TeTtallian'j noted Presbyter of the fame Church, who flouriihed about Ttfti^^^y- half a Century fooner ; who lived within lefs than 100 Years ^' ^' ^^' of the Time in which this Epiftle of St. John was written ; and whilft the very original Epiftles of the Apoftles (as he himfelf tells (h) us) were ftill in Being. This ancient Wri- ter, fo near the Fountain Head itfelf, defending the Catho- lick Faith againft Praxeas, who held the Error which from SabelUus was afterwards called Sabellianifm, argues thus a- gainft his Adverfary. *' The Comforter, faith Chrift, fliall '' take of mine, as Chrift himfelf did of the Father's : So *^ that the Connexion of the Father in the Son, and of the '^ Son in the Comforter, makes three coherent Perfons, " one of the other, ^d tres unum funt^ non unus. Which (f) njix. Facundus Hermianens De- talogue of the Cotton Library. p. zj* ftr.j. trium Capitiilor. L. I. of ivbom fee Dupin. Cent. 6. /». 55. (Sj See the Preface to Cafley'j Ca- (hj Tcrtull. Prafcript. ad-v. Haret^ 36. p. 338. t[ihre^ 2 66 The Gcnuinencfs of i John v. 7. ajferfed. Ptooem. *^' three are one^ [in the Neuter^ that is, one Beings not to "one [in the Mafcullne^ not one Perfon-^ but in the fame ^K, VI. " Manner as it is faid, / and the Father are one^ O^VNJ " [unum^ one again in the Neuter^ to denote the Unity of ** the Subftance, not the Singularity of their Number (t)r Now had not thefe Words which three are it wou d foon have been detefted, by confronting with it the genuine Reading. For which Reafon, as we do not cliarge the Omijjton of the Text upon any malicious De- fign or Oppoiition of the Adverfaries to our Faith ; but impute It meerly to an z^ccident or Chance ; fo, much lefs can our Adverfaries fuggeft that the firft Appearance of it was an Interpolation : For had all the Copies, immediate- ly taken from St. John's Original^ been fent abroad without the controverted Text in them ; then the Copies of eve- ry Church would have continued without it alfo. Confe- quently, fhould any Writer, in order to fupport any Doc- trine he was advancing, invent this Text, and quote it as Scripture ; or had it crept into fome Copies as Mr. CaJIey fuppofes from a marginal Glofs : would not other People, who had alfo their Bibles, be fenfible that there was no fuch Text of genuine Scripture in them ? And would they not confequently loudly charge fuch Writers with Forgery and Impofture ? But now you have feen^ that in the Jfrican Churches the Text was well known and received from the Beginning. It did not lie obfcure in one or two- Copies, in private Hands ; but it was in the Bibles of pub- lick Writers, who produced it, as they had Occa- fion, with the fame Opennefs and AlTurance, as they did any The Genuinenefs of i John v. 7. afj'erted, 2-6gf any other Text of Scripture. Four Hundred of their Bi- Prooetn. ihops aiTembled together, in a ConfeiTion of their Faith to acknowledged by them all, cite it boldly, as a Text undif-SER. VI. puted, againffc the Errors of inveterate Adverfaries, from ,^/VNy whom they muft have expeded the utmott Reproaches, had the Text with them laid under Sufpicion. Whofe Si- lence on the Matter mull confequently fhow, that however erroneoufly they interpreted the Text j they had nothing to "objed againft its being genuine. And Churches of fuch Extent, as to afTemble 460 Billiops at once, and on the Catholick Side (befides thofe that were among the A- rians) could never have had fo important a Text univerfally in their Bibles, had it not come down to them, as from the Apoftle's own Manufcript, fo upon the Credit of fomd well attefted Copy. And what is very remarkable ; In the Copies of other Churches, where they wanted the feventh Verfe, the eighth Verfe is read in a very conflifed and different Manner. Few Manufcripts or Quotations give it alike : Some of the Words are generally left out, or altered : Which certainly looks as if they apprehended (omt faulty Reading. In fome of the Manufcripts the controverted Text is either interlined^ or inferted in the Margin; juft as if the Context was not perfed without it, as indeed it is not, as I fhall prefently fhow. To which Reafon I fuppofo it was owing, that, how widely foever the Words might be miflingj yet they were never fufpeded in the leaft when found. Wherever they occurred, they were readily received : Even the Greeks (amongft whom they were chiefly wanting,) when they came to know of them, took them into their Text. Infomuch that, (from weighing the feveral Circumftances on one fide and the other, and comparing them together) all Parts of the Chriftian Church, I believe, throughout the whole World, admit, at this Time, the Text as authentick j which accord- ingly will be found in all their Bibles. -Take any New Tefl-ament, in any Language, authorized or acknow- ledged by any Church, and turn to the Fifth Chapter of the Firf} Epijile of St. John^ and you will find the feventh. Ferfe, if tranflated into Englidi, will run thus. For there are three that bear Record in Heaven^ the Fa» tUr^ the JVord^ and the Holy^ and thefe three are one. I hare ty6 T^he Genuinenefs of i John v. 7. ajferted: Prooem. I ^ave been the longer in juftifying this Text, becaufe, it to being a difputed one, neither could I well fet it at the Head Ser. VI. of niy Difcourfe, without fhowing on what Grounds we \^„^-Y-\j adniit it as authentick ; neither was I willing by pafTing it over, to yield up fo conliderable a Proof of our Dodrine. For which Reafon I thought it neceflary to produce the material Arguments, on both Sides ; not meddling with the lefs confiderable or collateral Evidences ^ but granting in the £rft Place all that the Adverfaries have to urge againft the Text, and then laying before you in as fhort a Compafs as I could, the main Authorities on which we defend it. And on thefe Evidences I am content to reft the extemalVroofs : Thofe that are interna/^ that is, thofe that arife from its Co-^ herence with the Context, will naturally fall in, in opening the Words, in fliowing the Occafion of them, and fettling their Meaning. THE 271 THE UNITY of the GODHEAD: OR THE THREE DIVINE PERSONS UNDIVIDED. The Sixth SERMOnT I John V. 7. T^ere are Three that bear Record in Heaven^ the Father^ the Word^ and the Holy Ghoji^ a?id thefe three a?^e one. THIS whole Epiftle of St. John is pkin- Ssrm; ly levelled againft tv^o principal Errors VL with which the Chriftian Church was TTnCfiM infefted, even whilft the Apoftle himfelf was JX^f ,^t> living : The one of the Docet£ or Fhantafi- Eff' ■»« ajiay as they were called, Vifwnaries or Men of Phantafm or Appearance^ who would not believe that Jefus had really Flejh and Bloody but that he only feemed Man to outward Show: The other of Ceri?ithus^ who affirmed yefus and Chrift to be two Perjbns^ and alfo denied that Chriji was immediately the Son of God, The Particulars of thefe Herefies, and with what Vehemence the Apoftle in this E- I piftlc 'ivntteru 272 ^e Text opened. Serm. piftle oppofes them, I fhall have a proper Call ^^:^_^ to mention in my next. At prefent let it fuf- fice if I only obferve, that it is to prove and con- firm the contrary Truths, viz. that Jefus is the Chriji, that Chrift is the Son of God, and that the Son of Go^ became true Man-, that he calls in the Teftimony of the Witneffes in my Text and the following Verfe : of the 'Three in Hea- veny that Jefus is the Chriji, the Son of God-, and of the Three in Earthy that he became true and perfect Man. / There are other Expofitions of thefe Wit-- nejfes I know : But as I would not detain you, to offer the Objedions which I apprehend lie a- gainft them ; fo neither {hall I recite them (a). But fhall only give you that Senfe of the Words which appears to me the mofl proba- ble, with the Reafons why I prefer that Senfe before any other, J^^J'^' In the fixth Verfe, the Verfe immediately ''^'''' ' preceding my Text, the Apoflle tells us — — This is He This Son of God, is He that came by Water and Blood, even Jefus Chrift, (that is. This is He that is come in the Flejh, as he expreffed it before 5) not by Water only, but by Water and Blood. And it is the Spirit that hearethWitnefs, or. And the Spirit bearethWit-* nefs : For the Spirit is Truth : that is. The Spirit of Chrifl, which he refigned on the (a J See Dr, EdwardsV Ex- [ ercitatitn on thit Place, p. 374 I Crofs, The Witnefles ifi St. John. Crofs, is another true Witnefs that Chrift was Man. Or, as the Vulgate, St. Aullin, and fome others, read. The Spirit^ that is, the Soul, alfo beareth Witnefi that Chrijiis Truth; mean- ing that he is perfect Man in Truth, and not a mere Specftre or Apparition. Having thus mentioned the Spirit^ which with the Water and the Bloody bear Witnefs to the Humanity of our Blefled Saviour on Earth ; he obferves that thefe Witnefles are juft as many in Number, as the Witnefles to his Di- vinity are in Heaven. Thh is he that came by Water ajid Blood ; not by Water only^ but by Water and Blood : And it is the Spirit that beareth Witnejs (or— — And there is a Spirit that beareth Witnefs) becaufe the Spirit is Truth, For there are three that bear Record in Heaven y the Father^ the Wordy and the Holy Ghoji. . A?2d there are three that bear Witnefs in Earthy the Spirit y the Water ^ and the Blood, • Now as the Witnefs borne on Earthy is to rbc witmf^ the Earthly Part of our Bleflbd Lord, his be-^j; " ""■ ing true Man, it muft follow that the Witnefs borne in Heaven^ mufl be to his Heavenly Part, to his being the Son of Gody Divine. And fo the ninth and tenth Verfes plainly give us to underftand, viz. that the Witnefs of God, is the Record which he tcfifies or gives of his Son : that is, That Jefus Chrift is his Son. It is this Heavenly Generation to which the three in Heaven bear Recordy the Father^ the Word^ and the Holy Ghofl. The Father twice, by Mat. iii. 17. an audible Voice, (firft at his Baptifm, and af- ^' ""'''' ^' terwards at his Transfiguration) pronouncing T him 274 ^^^ Witnefles ift St. John. Serm. him to be his beloved Son in whom he was well ^\^pleafed : The Word, who by the miracu- john V. 36, lous Works he did in his Father s Name^ bare c.'viii. 14; l^itnefs of himfelf^ in Conjund:ion with the ^3- Father, that the Father hadjhit him : and who himfelf declared whilft he was on Earth, firft Civ 26. to the Woman of Samaria, then to the Jews, ^g/"" ^^' and laft of all, when adjured by the Living Mat.^xxvii. God, to the High Prieft and the Sanhedrim, that he verily was Chrift the Son of Godt, and after his glorious Afcenfion into Heaven, ap- peared from thence in fuch a Manner to St. Paul, that this Apoflle from a Perfecutor of Chriftians became flraitway a Preacher of A£ts ix. 20. Chrift, that he is the Son of God. The third Witnefs in Heaven is the Holy Ghost, John i. 32 whofe Defcent upon him like a Dove, at his '~"^^' Baptifm, vifibly hovering over and abiding up- on him, was the very Signal given to the Bap- tift, by which he lliould hiow him^ and upon feeing which he bare Record that he was the Son of God : and which Holy Ghoft alio, after he was fent by the Son from the Father, bare Aasii. 3^. Teftimony of him, by the Mouth of the Apo- ftles, that Gcd had made that fame fefus whom the Jews crucified both Lord ajid Chnfl. Toe witni{- Thus do thefe three Witnefjes in Heaven J. ,« Earth. ^.^^ Record that Jefus is Chrift the Son of God. And juft fo many teftify on Earthy that the fame Chrift, the Son of God, came in the Flefh and is truly Man : There are three that bear Witnefs on Earth, the Spirit, the Water, and the Blood. At the Depofition of whofe Evidence St. John himfelf was perfonally prefent, when, near three- T:he Witneffes in Sf. John. 275 threefcore Years before his Writing this Epiftle, Serjj. he alone of all the Apoftles had the Courage to ^^• follow his Mafler to the Crofs, and there ftand- ^^'"^"'^ ing by, within Sight and Hearing of the Blef- fed Jefus, was an Ear and Eye-witnefs of all that palTed, and fo could affert the true Man- hood of Chrift from what himfelf had feen and obferved. And therefore in his own Gof- pel which he writ at the Deiire of the Afiatic Bilhops (b)^ about fix Years after this Epiftle (the laft written Book of all that conftitute the New Teftament ;) he carefully relates and points at thofe Circumftances in the PafTion of our Saviour, which explain what three Wit- neffes in Earth he meant, and fhew what com- petent Witnefles they were. When Jefus (faith J°^" ^^ he) had received the Vinegar^ he Jaid^ It is fi- ^ ' nipped : and he bowed his Head and gave up the Ghoji : TroL^i^coytz to UvivfA^cty he delivered up the Spirit, the firft of the three Witneffes men- tioned in his Epiftle : a true human Soul that animated his Body, whofe Place therefore the Aoyog, OX Word, did not fupply^ astheArians and ApoUinarians have iince imagined. For the Spirit of Man, an Human Soul, JefuS muft have had, or elfe he could not have re- Mat. irvir. commended it into the Hands of his Father : he 5?* , 11 1 • • 11 1 -f^ Mark XV. could not nave give?! it up^ as all the Evange- 37- liftsaffureushedid. ^f^^^ But to conftitute him tilie Man, he muft alfo have a Body^ as well as a Soul ; he muft (h) Vi^lorinus Petavionen- I 2. ^. 45. Hieron. Proam. h: ns, apud Grabe Spicileg. Vol. \ Mat, T z have The Witneffes i7i St, John. have a Soul cloathed with Flejh and Blooa. And fo he had : Not only in Appearance, but, as St. John will inform us, in Reality and Truth. To the Truth of his Flefi, all the Apoftles, as well as St. John, bear their Tefti- Luk. xxiv. mony : For they had 2\\ fee?i him with their John XX.27. Eyes, and had heard him with their Ears -, the Hands of them all had felt and handled this Word of Life, and that too as well after his Refurredlion as before. But of the Reality of his animal Blood and J nice onXy St. John had ocular Demonftration, and therefore it is that c.xix. 34. he fo carefully records it. When the Soldiers (faith he) came to Jefus, andfaw that he was dead already, they brake not his Legs, but one of the?n with a Spear pierced his Side -, and fort h- with came thereout Blood andW a.tek : The viyftical and fpiritual Senfe of this I touch not here (c) : The literal Meaning is what my pre- fent Subjed: requires. It is enough to note that St. John, in this Hiftory of the Paffion of our BkiTed Lord, carefully and as it were with an Eye to what he had formerly written, records and lays a Strefs upon his bowing his Head and giving up the Ghojl, and the ftreaming of the V. 35. Water and the Blood from \\\s Side, He that faw it (faith he) bare Record, or hath borne Re- cord [jiiiy.ctfivpyiKi,] fpeaking as if he had record- ed it formerly ; and was now willing to fay what Authority he had for it. He that bare Record was he that faw it : j^nd his Record is (c) Fide Ruffin in Sjmb. p. 23. & con/ule Suicer in '^A*/^«. Fcl. \. col. \\2, 113. b* Bib= liotheca Biblica on Gen.ii. 21. true: n:e Wltnefles in St. Jobu true : And he hioweth that he faith true, that ye might believe : that is, that ye might beUeve that Chrift is true Man, and really died. The Spirit, the Water, and the Blood therefore men- tioned in the Go/pel of St. John are certainly Witneffes that Chrift ca?ne in the Flefi\, and was perfed: Man ; that he had all of Man which other Men have, and, when he came to fuffer and die, did fo as really, as anv other Man whatever could have done (d). Why then fliould not thefe be intended by the Spirit, the Water, and the Blood, cited in his Epiftle to bear Witnefs to the fame Thing, efpecially when they are laid to be Witneffes in Earth, in Contradiftincftion to three other Witneffes in Heaven ? I am not infenfible that in this Expofition I deviate from the greateft Number of Com- mentators, who interpret the Spirit in the 6 th and 8th Verfes of the Holy Gkoft, who is alfo mentioned in the 7th, as being, according to their Explications, included in the Clafs of Wit- neffes in Earth, as well as in the Number of thofe in Heaven. But if fo ; Would he not have been called the Holy Spirit in the 6th and the 8 th Verfcs as well as in the 7th? Whereas it is remarkable that the Spirit men-^ tioned in thofe two Verfes has not the Epithet (d) ^omoJo- — cum Caro mn ejfety fed pareret [lege, appare- rel'\ quaji Ho:no, cructjixus ejl ^ t^ a Latere ejus puncio Sanguis ex lit i^ Jqua ? Iren. Z,. 4. c. 33. /> 270, 271. Sanguis idcirco ae Monihus ac Pedibus, at que ipfo Latere dcmana^uity ut nojiri confors Corporis probarelur, dutn Occafus mftri Legibus moritur, Novat. de Trin. c. 10. p. 31. T 3 of ibe internal Proofs of the of Holy given it. Befides, as I have obferved, the fecond Rank of Witnefles are faid to be in Earth ; purpofely, one would think, to diftin- guilli them from the other Witnefles //zHi^^i;^;/. For thefe Reafons I incline to interpret the Spi- rit in the 8th Verfe, not of the Holy Spirit a- gain, as twice enumerated, but of the Human Spirit of our BlefledLord, of the Spirit, which St. John tells us, he refigned on the Crofs ; to which the Title of a Witnefs in Earth more feemingly accords. Neither am I alone in this Interpretation : Though but few, I have feme good Commen- tators with me (e). And the Senfe alfo of the Context, when thus interpreted, is eafy and clear, T^he Father^ the Word^ and the Holy Ghojl^ proclaim from Heaven^ that J ejus is the Chrijiy the Son of God, And the Spirit^ the Water ^ and the Blood on Earth prove him to be alfo very Man : The two Points which the Apoftle wanted to eftablifh againft the two Herelies already named. the internal Howcvcr, Ict the Spirit in the 6th and 8th cenu^nfnet Vcrfcs be interpreted as you pleafe -, let it be ;>ftbc Text, taken either for the Holy Spirit^ or for Chrift's Hiunan Spirit or Soul^ yet ftill it affedts not the Genuinerufs of my Text ; fince either Way, the 9th and loth Verfes will require the Se* venth to make the whole Context intelligible (e)Vide kw^^. Contra Maxi- min. L. 2. c. 22. FoL 163. H. J. Capcl. Menoch, ^ Efli- us in loc. and Dr. EdwardsV Exercitation vn the Flace. an4 Genuinenefs of the Text, 279 and clear. — If we receive the Witnefs of Men, the Serm. WitJiefs of GoT>{{A\X\ "Sit. John) is greater. For ^^' this is the JVitnfs of God, which he hath teflifedv. 9, 10. of his Son, He that bdieveth on the Son of God hath theWitnfs in himfef: He that believeth not God, (or he that believeth ?2ot the Son f) ) hath made him (i. e. God) a Liar, hecaufe he believeth not ^ the Record that God gave of his Son, Now if the 7th Verfe be not authentick ; Where I befeech you is the Witnefs of God, of God the Father concerning his Son mentioned in the Context ? But the 9th and loth Verfes plainly fhew that the Father had been men- tioned, and mentioned as a Witnefs ; and there- fore the 7th Verfe in which this fo often re- peated Witnefs is recorded, appears to me, I muft own, demonftrably genuine. Nay the 8th Verfe alfo, in which all theijohnv.s. Greek Copies (one or two only excepted) en- ['^^^ ''"'^''- tlrely agree, feems (as has lately moft judiciouf- ly been obferved (g) ) to claim, and fpeak ftrongly for the Authenticknefs of the Text difputed. For that Verfe, literally tranflated, runs thus : And there are Three that bear Wit- 7iefs in Earth, the Spirit, the Water, and the Blood, and thefe three agree with the one.— - not — are one — or — agree in one -, — but u^ to ^'ev hiTi — agree with THE ONE : Which cer- tainly muft refer to fome remarkable One be- forementioned : And that One can be no other than the three-one Heavenly Witnefes in the (f)Sce\m. inloc. (i) Fide Wolfii Curce Philo- logies ^ Criticig. in he. Vol. 5. T 4 Verfe The Dejign of this Dijcourfe. Verfe foregoing, with whom the Earthly Witneffes join, in attefting to the Truth of the Humanity of Chrift, as the Heavenly Witnef- fes themfelves do to the Truth of his Divi- nity, Our Right to the Text therefore being thus juftified by internal Proofs as well as by ex- ternal^ to the Satisfaction, I would hope, of every difinterefted unprejudiced Examiner; it may ftand very fairly at the Head of my Difcourfe, at leaft fo far as gracefully to exprefs, in few but full Words, the Dodtrine, which, accord- ing to my general Divifion, I am, this Time, to defend : viz. the Hl^JCg of the Divine Nature in refpedl of which the Three Perfons are both in our Creed, and in my Text, pro- nounced but (0|^o are toe foriJxbben 6p tf)e Catijolicfe titz ligion to fap ttjat tfiep 6e tijree 45obi^ or tXyttt %(mW* ^0 tfiat, in all C^ingi^ a^ i^ aforefaib, tl)^ Sj^SE^S J" €rinitp, anb tljc €rinitp in ^^%^f i^ to Be toorfl5ipprb. This is the Dodtrine which our Adverfaries delight to treat with Ridicule, and load with Contempt. They charge it as a Do(!lrine full of Abfurdities, Inconfiftencies and Contradic- tions; and as being contrary to Scripture, to Rcafon and Senfe. In order therefore to vindi- cate The Terms of the Creed explained. cate this Doftrine, and to fhew you how rafli- ly as well as unjuftly their Calumnies are thrown, I fhall The Divificn \^ FiRST exolaiu what is intended bv thefe cf this JD if- -r ^ courje. feveral Expreflions, and fhew that when right- ly and duly underflood they imply no Contra- did:ion in them. And then II. Secondly, I fliall prove, that, notwith- ftanding the loud Blafphemies which fome He- retlcks vent, the Dodlrine here exprefled is the real Dodrine of Scripture ; fuch Dodrine as Reafon muft neceffarily infer from what is there difcovered and revealed. This I take to be a regular Method, viz. Firft to declare, What our Faith is : And, Then, On what Authority we hold it. whntm^ I. First, I fliall explain what is intended S?L^./-by thefe ExprefTions (viz. that the Three Per^ jkm. ' Jqjj^ j^j-e j^0|. j{j|.j.^ (gtcrnaljB?, not: tfirce gincom- prcSicnfiXiJc^ $c. ^x\i cnc Eternal anti one %y\' comprc^cnfiblc $C.) and fliew that when right- ly and duly underflood they imply no Contra- didlion in them. Now as to the Intent of this Manner of ExpreiTion in the Creed, the learned Author of the Critical Htftory (h) in- forms UG it was to exprefs that " As the Three *' Ferfons are one Subjlance and one God-, fo " every Divine Perfection, and every Subflan- " tial Attribute, belonging to any one Perfon " is common to all -, fo that there is nothing (hj Dr. Wateiland'j Athanofian Creed, c, lo. />. 250. pecu- ^he Terms of the Creed explained. ^^ peculiar to any one, but the Divine Rela- ^' tions. To the Father y Paternity ^ and what- •' ever that implies and carries with it : Totiie " Son^ Filiation ; and to the Holy Ghojl, Pro^ " cej/ion. In this Account, Eternity, Imnien- " Jity, Otmiipotence, and the like, being Siib^ " ftantial Attributes, are common to all the " three Perlbns ; v^ho have therefore one Eter- " 7iity, one Immenfity, one Omnipotence, and fo " on, as one Subjlance and 07ie Godheads The Divine Perfections " do not (as another learn- " ed Author (i) obferves) belong to each Per-. *' fon, as they are diftinguiflied from each o- " ther, but as they are united in the fame Ef- " fence. For they are predicated of the Fa- " ther, as God, of the Son, as God^ and of the '' Holy Ghoft, as God: and not of each feve- " rally as Father, and as Son, and as Holy " Ghojl. Every of thefe Eflential Attributes " therefore cannot be numb red with the Per- *' fons, but can be one only, as the EiTence " itfelf of the Deity is. So that though the *' Father be eternal, the Son eternal, and the " Holy Ghojl eternal', yet t||qi atC Mt^t i%ttt " (gtcrtial^, not three Beings of eternal Ex- " iftence -, \MVi onc only eternal Being or '' God (k)r This is what thefe Expreffions were intend- when and ed to fignify. The Occafion of introducing t^Jepjii traduced. (i) Dr, Jenkinb'j Reafin- ablenefs ^c. Vol. 2. p. 422. (k) For the Diff'erence be- tijueen Subilantial or Eflential CharaSIers^ and Cha7-a5lers Per- ional ; See Dr. Knight'j l^rue Scripture Doclrine of the ^Trinity. />. 92—95. them 284 TToe Terms of the Creed expla'med. Serm. them (which was done a little after the Middle ^^' of the Fourth Century) the Critical Hiftorian tells us (l)^ was the Herefy of the Arians:, who held that the Three Perfons had unequal Perfections, and fo diiffered both in Degree and Kiiid of Divinity. To obviate which Error the Creed reprefents them to be all equally Di- vine, and each of them to have the fame At- tributes and Perfections, not only in Kind but alfo in Degree, And becaule from hence the Arians took Occafion to charge the Catholicks with making three Divine all-perfeft Beings, and fo three Gods : Therefore to obviate this Calunmy again, the Creed guards the afore- mentioned Acknowledgment of the fame Per- fections ineach Perfon, by fubjoining to every Verfe, that they are 7iot Jeparate Perfections and Divinities which each Perfon has, but the fame undivided injeparabu\ Divinity. To in- ftance, for Example, in the fummary Charac- ter of all. The Father is Gody the Son is God, and the Holy Ghoft is God: equally Divine every one ; each of them enjoying every Perfection be- longing to the Godhead, without any Differ- ence in Kind, or Inequality m Degree : And pcc tijcp arc not tfirce <^i5ti^, hwt one oBoti : becaufe the Godhead or Divinity which belongs to one, belongs to all : For though, as to the Manner , it be in the Father originally, and only deriva- tively in the Son and the Holy Ghoft ; yet as to the Kind and Degree it is the fame in all. (I) Dr. Waterland. Ibid. p. 251. and T'he Terms of the Creed explained. 285 and the fame too in Number^ with Refpeftto Serm. the Effence, becaufe of the infinitely clofe and ^ _}'. perfcdt Union and Infeparability among the Three, which we fhall prefently Ipeak to. And where is the Abjurdity or Inconfiftcncy No inconfif- of this? Where the Contradi'aion to affert that 7^' ''^"'" the?r is one Perjbn of the Father^ miother of the Son, and another of the Holy Ghojl y and yet that the Godhead of the Father, and of the Son^ and of the Holy Ghoft, is allo7ie, the Glory equal, the Majefty co-eternal : and that, becaufe Ji^cb as the Father is, fuch is the Son, andfuch is the Holy Ghojl? And yet all that follows is only a Paraphrafe and Illustration of this -, all intend- ed only to fhew that though there is a Differ- ence in Refpedl of the Ferjbnal Relations, Ac- tions and CharaBers of the Trinity; yet as to' their Subftance and Godhead there is no Diifer- ence or Inequality among them : They being, in real Dignity and PerfeSfion, equal and im- divided: The fame Uncreatednefs, the fame Immenfity, the fame Duration, the fame Power, the fame Divinity, and the fime effential and neceffary Being, which are in the Perfon of the Father, being alfo, in the fame Kind, and in the fame Degree, in the Perfons of the Son, and of the Holy Ghoft : and fo jointly, en- tirely, and w^holly in each, as to conftitute them all but one uncreated, incomprehenfible, eternal, almighty, God and Lord, It is true we pronounce three diJlinB Per- ^■'^ Contn- fans to be all one and tht fame God, But this Terms.'" is certainly no Contradiftion in T'erms : We do not affirm them to be Three Perfns^ and but one The Terms of the Creed explained, one Per/on -, or to be Three Godsy and iuf one God : This indeed would be a Contradidlion : But all we affirm iSj that they are Three Per- Jons, and but o?je God, i. e. three Perfons inti- mately united in one Divine Nature, which furely is no Contradidlion at all. We affert indeed the Father to be God, the Son to be Gody and the Holy Ghoft to be God: But we do not aflert each or either of them to be ^ God, feparately from the others -, but that each of them is Divine, though they are all but o?ie united God. NoriaScnfe. And as this is no Contradidtion in Terms j fo I would willingly fliew it to be none in Senje, But to do this, it will be neceffary in the firfl Place, to explain our Terms, to fhew how we diftingulfti between Subfjlence and Sub- fiance, between Pcrfon and Being. For this being done, you will have clearer Notions and Ideas of them, and fo you will be better able to judge how w^ll we fupport them. t^'hat mear.t Now what we undcrftand by a Divine Per- hy Divine /j;^ J ^^d Occafion to ihew in my third Dif- courte [m). But it wul be neceliary here to ftate the Notion of it again, fo far as to guard againft that Mifconftrudlion of it, which is apt to confound and puzzle our Apprehenfion, and which chiefly indeed leads us to conceive Contradid:ions in this Article of our Faith. For People being apt to conceive of Divi?ie Perfons, as they do of Human, (viz. that three Perfons muft be three feparate Perfons, as well [rn) Seep. 120 — 1 25. as 7J&^ Terms of the Creed explained, 287 as diJIi?iB j) they know not how to think o- Serm.' therwife, but that three Divine Perfons mull ^^- . be three Divine Bet figs, and fo //j/ v^ Gods, But iv^^r divided j this is what the Church by no means intends : When flie fpeaks of three Divine Perfons, fhe means three imited Perfons, infeparably united one with the other. An Union that does not come into our Idea of Perfons among Men, For Perfons among Men we fee and know to hQjcparate Perfons: They do not imply and include each other. Three Men cannot be all in the fame Place : The Place one fills cannot at the fame Time be pofTefled by both or ei- ther of the others : Each is bounded and cir- CLimfcribed, and fo every one divided from the others. But Divifion and Separation \s cer- tainly an Imperfediion : For it neceffarily im- plies zfnite, i.e. ii limited or con/i?2edSuk(i^cncQ: and therefore is wholly to be removed from our Conceptions of the Godhead. For what- ^^t infinit-, ever is Divine, is neceflarily infinite : And ac- 'L^^^IT' cordingly Imnienfity or Vnboujidednefs is one of J,^^'J^{^''p""; the Perfeftions, which in the Holy Scriptures/""* as well as in the Creed, is afcribed to each of the Perfons in the Trinity. The Divine Per- fons therefore being all of them infinite^ i. e. each of them equally omniprejmt ; they can no where be feparate the one from the others ; But where-ever one is, the others muft be al- fo. — 'This is the Character of a Perfon Di- vine, which therefore certainly carries in it an Idea very different from that of a Perfon Hu- man or Angelick, or of any Perfon whatever that is finite or created, And therefore, al- 3 though 288 I'he Terms of the Creed explained. Serm. though fever al Perfons 2iXt fever al Beings ^ when- ,^_y^^ ever the Perfons are divided or feparated from each other in SubfVance or Exiftence ; yet the Divine Perfons being undivided^ i. e. not ha- ving any feparate Exiftence, but eflentially ad- hering to^ and, after an unfpeakable Manner, comprehending and pervadijig one another (;z), they cannot be thought three Subfances or Be- ings, but all as making up but one Subjiance including three Subfijlencies in it 5 or oije Di- vine Being diflinguified by fuch Adions and Relations, fuch Operations and Properties, as amongft us we call Peifonal, and from whence, for want of a better Word, we ufe that of Perfon to exprefs their DiJlinBion. sobfifience Why the Weftern Church prefers the Word ftance^rL Perfon to Siibfftence for this Ufe, I have for- fciTw ^^rly obferved {0) : noting withal that the Bens. Terms are fynonymous, and both fignify the fame Thing. Subfijience being always ufed by the Greeks for Subjiance undivided ; for Sub- ftance coniidered in Union with Subflance. So that a Divine Siibfftejice with them, is the very fame as a Divine Perfon with us. Confequent- ly their Term Subfijience^ and our Term Beings muft carry the fame Notion and Idea alfo. They muft both fignify abfolute Subftance^ Sub- fiajice complete, coniidered as feparate from o- ther Subftance. So that however the Terms vary, the Doftrine of the whole Church is all n) Confule Bull. Defenj. Fid. ^ Animadverf. in Ira^. Gilb- }^ii(rn. Seti. 4. c. 4. §.9. p. Clarke, p. 269. 252. b' §. 13, 14./'. 255, 256. I (0) Serm. 3. /. 12s. the I'he Terms of the Creed explained, 289 the fame : viz. that the three Perlbns or Sub- Sk rm, fiftencies being intimately united one with a- ^^Ij nothcr, do not conftitute three feveral com- plete Subftances or Beings, but one complete Subftance or Being ojily. For the Catholicks underftand nothing to^j^ie Three be a different ^\x\^{ixnc^ or Being, but what ex- ^o^C-wly' i{\.sfepLirately from every Being that exifts be- ""y''*"^ lides. And therefore lincc the Divine Perfons i^gs. do ?2ot exifl feparately the one from the other ; the Catholicks cannot, whilll confiflent with themfelvcs, pronounce the three Perfons to be tljree Suhjiances or Beings alfo. For this would be to pronounce them feparate^ while they be- lieve them to be ijifeparable , an Inconfiftency, which, however unjuftly it has been charged upon the Church, fne was never prone to [a]. [a] On the contrary in the Nicene Creed the Son is pro- o^si^V/cc t» nounced to ht'ow^nnt^ vf n^Vi. to be of one Subftance ivith'^^J^'^^j'^f'^ the Father : A Term ufed and applied by the Catholicks /jnc^ 'to be to exprefs, the one Subftance and Divinity of the Father undividid. and the Son, foon after the Age of the Apoftles*j and intend- ed (as fome think) to reprefent the Perfons to be not only of the fame Kind of Subftance, or of the fame jpecifick Nature, but of the fame undivided Subftance or Effence alfo f. Not but the Word is a Guard again ft SabelUanifm as well as againft Arianifm. For he that u of one and the fame Subftance with another, muft certainly be a Perfon diftindt from * Vide Suicer in Symb. c. lo. p. 198-^201. 'velapudThcfnur. in'Ofjttoiia-ioc. Vol. 2. col. \%\, 482. Bull. D. F. N. Sea. 2. c. I- §. 8. p. 28. Dr. Berri- man'j Le^ures. p. 13c — b'V. -j See Dr. Water.'and'i fr/i DefeMce. i^/. 29. p. 460 — 468. and Dr. Kniglu'j True Scripiure DoSirine iontinued. p. 238^— 252. U It The Terms of the Creed explained. It has been often indeed pleaded that there is no Medium between Bei7jg and Not-Being: And we readily grant it : But furely there is a Medium between Not-Being and Separate-Be- ing : And that Medium is Ufidivided Being ; which, though amounting to Being and Bei?2g ; yet does not properly conftitute Beings. Be- caufe by Beings, Jeparate Beings only are in- tended 'y and fuch Beings Perfons exifting in Union are not (p). In this Manner have the Catholicks been ufed to explain their Terms : Though they have frequently acknowledged, that the Senfe of them is not fo eafy to be expreffed, as to be underftood. However we fee that* they bear a DiJiinBiony and a Diftindion that carries a Difference with it. A DivifieBeing is defined as a Term of a larger Signification than a Di- 'vine Per/on : And therefore it is no Contra- diftion to affirm, that there may be three Di- vine PerJonSy and yet not three Divi?ie Beings, from that other. For no Perfon can properly be faid to be confubjianlial with himjelfy but with fome other Perfon diftind from himfelf, but of the fame common Nature with him J. Who they were that rejeded the Words 'p,M.8»'o-. 328. and fee Olid De- fence, ^i. 23. />. 452, l^c. X Vide Suicer ut fupra. f. 200, 201. ^jel col. 483. II Suicer. ibid. p. 203 — 210. ^tl col. 484 — 488. Vide etiam Bull. D. F. N. Sea. 2. c. I. ajid Dr. Berriman'/ Le8ures. p» 183, 184. and 'The Terms of the Creed explained and confequently ?iot three Gods, On the con- trary, the Pojjibility of theTlnng, and its Con- liftency with Reafon, was once frankly acknow- ledged by a celebrated Gentleman on the other Side (q)^ whofe Words therefore it may not be amifs to infert. " The Unity of God (faith he) is an Unity ^'■- ciarke'j " of Nature and Effeuce. For of this it isSJ-pfffibiu- " that we mufl be underftood, if we would !^ .'/ '^' *' argue nitelligibly when we fpeak of Necef- *' iiiry or Self-Exiflence. As to the Diver fity " of Perfons in the ever BleiTed Trinity : That ^' is, whether, notwithflanding the Unity of " the Divine Nature there may not co-exifl " with the firft fuprcme Caufe, fuch excellent *' Emanations from it, as may themfelves be " really eternal^ infinite znA perfeB^ by a com- " plete Communication of Divine Attributes^ in " an incomprehenfible Manner ; (always ex- *' cepting Self-Origination, Self-Exiftence, orab- '' folute Independency;) of this I fay ; as there '' is nothing in birre Reafon, by which it can " be demonftrated that there is atiually any " fuch Thing \ fo neither is there any Argu- " ment, by which it can be proved impofjible or *' ufireafonable to be fuppofed : And therefore ** (o far as declared and made k?20ivn to us by ** clear Revelation -, it ought to be beUevedr To Revelation therefore let us proceed, and fee how ckarly that fpeaks for us. For fince we have fhewn our Creed to be Sejifc -, all that (q) Dr. Clarke's Demo7tp:i- I of God. Part \. p. 51. Uird ,. tion of the Being and Jitrii'icies | Edition^ corre^ed, 1 7 1 1 . U 2 it ■ T'he Unity of the Godhead it further concerns us to enquire is, whether it be T?'iith : i. e. Whether the Holy Scriptures, which are the Foundation of our Faith, and the Dodlrines of which only Creeds ought to contain, do declare that the Father, the Son, and the Holy Ghoft, be thus clofely and myfte- rioufly imited? or whether it cannot be proved from thence that they are all together but one God ? This is the Subjedl of my 7^. Unity/ II. Second Head, To this therefore I fliall fro'vedfrom HOW procced. There are Three (faith my Text) Scripture. ^^^^ ^^^^, Rccord 111 Hcave?!, the Father^ the Wordy and the Holy Ghojl^ and theje three are One. Yes, fiy our Adverfaries: But we dtf- piite your Text. But for what Reafon, I pray ? Why becaufe it makes fo ftrongly againft them. Could they have digefted or evaded the Doc- trine^ the Authority of the Text would not have been fo long and fo obftinately contefted. But the Words are as ftrong and full, as they are fliort andconcife. There are three that bear 'Record in Heaven^ the Father ^ the V/ord^ and the Holy Ghoft, and these Three are One. i. e. ONE God : Not one only Perfon, but three diftinft, undivided Perfons in one eternal and infinite Effence. This is obvioufly the Dodlrine of the Text : and a Dodlrine that w^ould ftand fufficiently fupported by the whole Tenour of Scripture, were this particular Text away. For the U?iity of the Godhead is what both Teftaments infill: on no lefs than the New Tefl:ament in particular does on the Divinity of each fingle Perfon alike. Though each of them proved from Scripture. 293 them by himfelf be exprefsly called God^ and Serm: has every Divine Attribute and Title afcribed ,^^^^}lj to him ; yet no where do we meet with the leaft Intimation of three Gods^ or two Gods. Hear, O I/rael, the Lord our God is one From the oid Lord : So proclaimed Mofes from the Mouth ^1!^!" 4. of the Lord : a Proclamation that Jefus, the Mark xu. Lord himfelf, long after acknowledged: But""^' intimating forthwith that the one Lord^ when interpreted of one only Perfon, was imperfedl- ly conceived. The Scribe for acknov/ledging the Unity of God, and his Duty to him, had, v. 32, 33. it is true, our Saviour's Commendation ; He was declared to be not far from the Kingdom of God: v. 34. But fomething it feems was wanting in his Con- feffion to fettle him in it. And that was an Acknowledgment that the Perfon of the Son, as well as that of the Father, was included in the one God. And therefore Jefus immediate- ly fubjoins that knotty Queftion, How Chriflv.y^^.i^, could be the Son of David, when David him- Jelf calls him Lord (r) ? The one Z/i^r^ therefore is not to be underftood of one only Perfon, but of all the Perfons included in the one only ne- ceffary Being. And fo the Words fignify in the original Text. Hear, O Ifrael, Jehovah our God, is the only Jehovah : i. c. That Di- vine Effence (for fo Jehovah properly fignifies) which we worfhip, is the only Divine Effence. And fo alfo our Saviour's Words are to be in- terpreted. The Lord our God is the 07ily Lord fsj. (r) Dr. Waterlantl'i Lefiurcs. Serm. 4. p. 121, 122. (s) See Dr. Waterland as be- fore. /. 114. U cj Con- 294 ^^^ Unity of the Godhead Serm. Confequently whoever are included in yeho" ^^'j "I'^h^ in the one Lord, or Divine Eflence, are all one God. chnji the That the one Lord in Mofcs*s Text fhould jews/'^' be interpreted exclufively of the Perfon of the Son, is fo far from being true, that we may fafely affirm that it was the Son himfelf who fpake to Mofes. For it was the Son (as all the Ante-Nicene Fathers (t) underftand) who was more peculiarly the God of the Jews. He was Gen. xH. t. ^^c Aitgel that prefided over them : It was He ?chn viii '' that called Abram. He was the Lord that ap- 56. ' peared to him at Mamri\ and whofe Day A- braham then /j-rc? and iz'as glad(u). It was He that afterwards conduced the JJraelites from Egypt to Canaan ; and gave them the Laisj from Mount Sinai : It was he that fo frequent- ly declared himfelf to be the one God^ and in the firfl Commandment forbad their Acknow- ledgment of a?iy other God but him : Who therefore is moft improperly excluded from being that one God : Since it is making him to fay, "Tkoi/- {halt have no other Gods but me^ ivho yet am not God myfelf. But however low the Impeachers of our Faith Vv^oiild reduce the Son, they will not, it is to be hoped, father Abfurdities and Contradiftions upon him. And yet if the firR Commandment was delivered Y (t J Vide Bull. D. F. N. Sa7. I peffe fr^sUifit Incarnationz fu/e^ i. c. 'I".- per tot. Dr. WaterlandV cum ipjo prandir^s^ comedens^ am Firji Defence, p. 2S, ijfc. (u) Gen. xvVii. Exhihhuvi *rat A bra ha mo 'Sf^ecimen quod- dan Diei Ch I- iiii, nui tunc a- bulans^ familiar iter co/'oquens., Is'c ^ii HoKos nhi nuUi in V, T. indultus legitiir. ^ apud Poof. in [ohn viii. 56. to proved from Scripture. 2or to Mofes by the Son^ (as affu redly it was ;) Semr. there is no avoiding that Conllrudtion, unlefs ^ ^' we take and explain the Commandment in the Catholick Senle : viz. Thou (halt worfhip no Idol, nor any Effence or Being, but that only in which I with the Father, from whom I Ipeak, and the Holy Ghoft, am infeparably one. We are the Jehovah, and therefore Thou fhalt have no other God. Thus is ^Jehovah in the Old 'Tejlamenf to be underftood : One Eflence comprizing a Plu- rality of Perfons. And therefore the fole and only Lord is frequently introduced as fpeaking in the Plural : or, if you pleafe the feveral Per- fons in the Deity reprefented as making but one God. God faidy Let us make Man in our ^en. i. 26, Image ^ after our Likenejs. And the Lord ^'''^^'' ^^' God f aid ^ Behold the Man is become as on e of us : i. e. like one of us in the Deity.— —-^;7^ c. xi. 7. thf Lord Jaid Go to^ let vs go down^ &c. And Ifaiah heard not only the Seraphim ado- ring Jehovah, the Lord of Hofts as thrice Holy ', but he alfo heard the Voice of the Lord ifaj. vj, 3. \i\midi Jayingy Whom flmll I fejtd and who will v. 8. go for us ? in all thefe Places plainly fpeaking to, advifing, and confulting, as one Perfon with others. And yet but one God, or one Lordy one Lord God only in the Singular is mentioned or fuppofed. In the Lift cited Place we have infpired Authors to vouch that the Lord whom Ifaiah faw included the Son, and the Holy Ghoft as well as the Father, as I have had more Occafions than once to ftiow (x) ; and (x) SeeSerm. 3.^. 153. and ijc^, i%o. and Serm. ^. p. 238. U 4 yet VI. Numb, vi 24— 2.6. 296 7he Union of the Three Pcrlbns Serm. yet fays this Lord TV horn flj all \fe?id? intima- ting that he was as ii\x\y fngular in one Senfe, as he was plural m another. And to intimate that it was a T'rmity of Divine Perfons that he comprized, might per- haps be the Defign of that Form of Bleffing with which Aaron and his Sons were by God's. Command to blefs the People. T^be Lord blcjl thee and keep thee ; Ihe Lord make his. Face jhi7ie upon thee, and be gracious unto thee-, Ty&^JLoRD lift up his Countenance upon thee, and give thee Peace, The Repetition of the facred Name of the Lord three Times in this Blef- fing, and every Time v.dth a different Accent, made the Jews themfclves to think that there was fome Myftery included in it (y). Well therefore may it be looked upon by Chriftians as having Refped to the thre£ Perfons in Jehovah, from whom all Bleffings univerfilly fpring (z). That there are more Perfons than one there- fore in the ElTence of God, the Old "iefiament plainly intimates ; And this Bleffing feems to fhadow forth that in Number they are Three, But from the New Tefiament, we learn not only how many the Perfons, but who, they are. The Father, the Son, and the Holy Ghost, are there revealed to be each of them God: And yet the Union of them, one with the others, and more cfpecially of the Father and the Son, in one and the fame Divine Subftance or God- I'he Unity frcFved fyom the New Teftamcnt. Thi Union of t he Son V'ith the Faiher. (y) See Ainfwcrrh and Pa- trick, on Numb. vi. 24. (z) Compare 2 Cor, xiii. «W Rev. i. 4, 5. head, proved fr 0711 the NewTeftament. - 297 head, is there alfo very clearly revealed. I and Serm. my Father (faith Jefus) are one^ i. e. not only .^ -^ in Love and Content and Power, (as the Ari- jchnx.30. ans would interpret) but one in Suhjlance -^ which Unity of Suhjlance is the Foundation, of their Unity in Power &c, as the Ancient and Catholick Fathers explain (a)y and as it is cer- tain the Jews underftood our Blefled Saviour, who, upon his faying this would have ftoned him for Blafphemy, and becaufe that being a v- 33* Man^ he made bi?}ijelf God, Of this Text it is confeffed by the moft confiderable Writer on the other Side, that " Divines have generally *' fuppofed ( neither can it wuth any Cer- " tainty be contradicted) that thefe Words, I " and my Father are one and the fame Thing, *' have a fecret Reference to fome other more *' mxjierious and incomprehenfible Inftances of '^ JJnion and Cofmnimion between the Father " and the Son^ than that which the Connexion *' of the Words [in the Opinion of others] na- *' turally leads to (b). For that there is a " reafonable Senfe, in which the Father and *' the Son, though one be Self-exiftent and " the other not, may yet truly be affirmed to " be o/' the fame Nature he does not de- '' ny (c)r But to go on — In this fame Dif- courfe our Lord continues advifing the Jews— I'hat ye may know and believe^ that the Father v. 38, 39. i^ in me^ and I in him. And therefore they (a) Dr. WatcrlandV frjl Defence, ^i. l^.p. 361 — 369. (b) Dr. ClarkeV Scripture Do^rine. Part i.f. 108. (c) Dr. Clarke'j Commentary on 40 feleSl Texts in Anfiuer to Mr. Neiron. p, 145. fought 29S T^he Union of the Three Perfons Serm. fought again to take him: which ihews that ^^^[^ they again undeiftood him as making himfelf one with God. And what he thus preaches openly to the Jews, he afterwards inltilis into his Difciples by themfelves : Speaking to Philip in the Pre- c. xiv. ic, fence of them all, Eelicveji thou not (faith he) that I am in the Father^ and the Father in ?ne ? 7he Words that I f peak unto you, I f peak not of myflf'y hit the Father that dwelleth in me, he doth the Works. Believe me that I am in the Father, and the Father in 7ne, " Words which, *' the fame Gentleman acknowledges again, *' Divines generally fuppofe to have fome fe- *' cret Reference, to the Manner of Chrift's " metaphyfical Exijience with the Father ;'* and which he confeffes may pofTibly be true (d)y and which we may confidently affirm to be fo : the Words being certainly intended to mean, that the Father and the Son are intimately united one with the other [b]. And therefore Anf'ofer to [b] The learned "Dx.Chirke, who, in thePalfages above Vr. ciarkt'i cited from him, could not help acknowledging that thefe Join x! to, Texts might have Reference to fome myfterions and incom- 33. prehenfthle Union, and Ccnvnunion between the Father and the ^on ; yet in another Place perplexes and confounds his Reader by amaffing together, without any Expofition or fo much as Connexion, a Colledion of other PafTages from St. John, which he thinks may give the fame Sound, and yet imply a difterent Meaning *. '' But fo far as thofe " Texts relate to the Union of the Father and the IVord^ " they (il) Dr. ClarkeV Scripture | * Commentary en 40 fele^ Doctrine, p. 118. | fex^s^i^c p. 15 I, 152. faith li. proved from the New Teftament. 299 faith St. John, T'he only begotten Son is in the Sp.rm. Bojom of the Father, Now in ordinary Speech ,^^^,_^_^ to take any Man into our Bofom, fignifies to John, i impart all our Secrets to him : and therefore St. John certainly means by this Expreffion, that the Son lias the moft intimate Knowledge of the Father, and is as intimately united to him as Thought to the Mind. And fo our Saviour himfelf tells us in plain Words, viz. that he knows the Father as perfedlly, as the Father knows him. As the Father kmweth me^ even J'^^''^^' '^ fo know I the Father^ each being, in Confe- quence of the effential Union between them, confcious of whatever the other knows. And to this clofe and intimate Union it is owing that the Son, in other Places, leaves nothing peculiar to the Father, nothing but to what he himfelf hath an equal Claim. All Things h^^rsu that the Father hath (faith he) are mine. Thus '^* *' they are of the fame Import with 1 and my Father *' are one^ or exprefs an Unity in Sub/iance So far as they *^ relate to the Preftncc of the Father, with the Humanity *' of the Son, through the IVord-^ they are of lefs Import j *' it being impoflible that the Humanity fliouH be one with *' the Father hke the Word, or of one Subftance with " him. And fo far as they relate to the Pnfence of the *' Father and the Word with the Churchy are ftill of lefs *' Importance than the cwo foreg(Mng: Since the Father *-^ is manifefted primarily^ and moit eniinently in the Hu- *' manitv of the Son-j zv^^ feccndarily in the Church. And *^ the Union of the Word^ with the Human JSaturem the *' Perfon of ChriJ}^ is more ftrid and clofe, than with " any Member of the myflical Body f . -|- Dr. KnightV True Scri*^ture Docl) ine continued in Anfixer to Dr. Clarke'j Commentary on 40 /elea Texts, p. igi, 182. he C ^ivii. lo. The Union of the Three Perfons he tells his Difciples : And the fame Thing he repeats when he addreffes the Father himfelf : All mine are thine ^ and thine are mine^ and I am glorified in them, Thefe Teftimonies have we from our Lord's own Mouth : To which may be added what he revealed to his beloved Rer. xxi. St. John :— viz. that the' Father and the Son ^' ^*^' make both but one Temple^ as they are alfo both but one Lizht. fheUmon^f So much has the Son himfelf taught uscon- t^tl^i cerning th^ Union between the Father and ttc Father J j^jj^^ Aud that the Holy Ghofi: alfo is one with the Father y St. Paul, who wrote under the Infpiration of the Holy Ghoft, clearly inti- mates : For he reprefents him as intimately in and with God, as the Spirit of a Man is in and I Cor. ii. with Man. The Spirit (faith he) fearcheth all **■'"* Things^ yea the deep Things of God, For what Man k?20weth the Things of a Man fave the Spi- rit of Man which is in him ? Even Jo the Things of God kmweth no Maji \i^ug^ no o?ie] but the Spirit of God -, [which is in hi?n : as Tertullian reads fe).] Now hence it is evident that God has a Spirit, as well as Man ; and that the Spirit is as confcious of whatever is in God, as a Man's Spirit is confcious of every Thing in that Man : and further ftill that the Spirit ot God, knows all that is in God, in the fame Manner that the Spirit of a Man .knows all that is in Man, viz. €. 18. /. 415. i3 adv.^ Prax. c. 8. p, 24. not proved from the New Teflament. not by an external Revelation or Communica- tion of Knowledge, but by an internal neceflary Confcioufnefs ariling from the Union of one with the other. And if the Spirit of God be one with the ^x/r.v the 5 ^ Father, we muft neceilarily infer that he muft be one with the Soiu For the Father and the Son being intimately united between them- felves \ the Spirit, by being united with one, muft necefFarily be united with the other alio. Accordingly we have feen that the Scriptures declare him to be the Spirit of the So?i (f)^ as well as the Spirit of the Father ; which ac- cording to the Reafoning of St. Paul above, fpeaks him to be as much in, and one with, the Son ; as he is with the Father, or as the Spirit of Man is one with Man. And this the Son himfelf intimates very plainly, when he promifes to fend the Spirit to kis Difciples. He pall glorify me (faith \i€) for he f jail receive ]ohn x^ of ?nine, andflmlljhew it unto you. All T^hingi ^^' *^' that the Father hath are mine ; therefore faid /, he f jail fake of mine^ and fljalljljew it unto you. Now here you fee, whatever Things Chrift has from the Father, the fame Things and the fame Way the Spirit has them from the Son : i. e. not by Revelation, or an external Com- munication, but by NeceiTity of Nature, by an effential Union and Confcioufnefs of all that is in the Father, and from the Father in the Son. Whatever Things the Father knows, thofe knows the Son like wife : And whatever \/) See Setm. 4. />. 228. Things 302 T'be DoBrine of the Unity in "VximX-j fummed up. Serm. Things the Son knows, thofe receives the Spi- y_^ i} I'it neceflarily from him. They are firfl in the Father, then neceffarily in the Son, and then neceffarily in the Spirit, according to the Order of the Three Perfons in the adorable Trinity. The Father, the Son, and the Holy Ghcji therefore, notwithftanding, as to the perjbnal Relations and Actions, Operations and Proper- ties, they are all diflinci -, yet in Nature and Bjjhice, and by an inexpreffible Union of each with the others, they are U7idivided, and fo one God. And to exprefs this Unity in T^rinity, and to intimate to us that the T^rinity is in JJ- nity to be nvorjhipped, fome have imagined (g) that our Saviour commanded that Baptifm fhould be adminiftred not in the Names, but [Angularly] in the Name of the Father, and of the Son, and of the Holy Ghof : viz. to " infi- " nuate that the Authority of all the Three was " the fame, their Power Equal, their Perfons *' undivided and their Glory one {g)** Such Foundation does other Parts of Scripture af- ford in fupport of what my Text more ex- plicitly affirms, viz. that the 'Th7''ee which bear Record in Heaven, the Father, the Word, and the Holy Ghof, that thefe three are all one. rheB'Mrmt And now by way of Inference let us ob- c/ Unity in fgj.^^ thc Q;reat Wifdom and Caution with Tnruty \uin- O wtdup. which the Author of this Creed has guarded (g) Vide Suicer. Thefaur. in Te<«? Vol. 2. col. 1294, 1295. ^ Augufl. i2 Hieron. apud Dr. WaterlandV Le8iires. p. zgS. (h) Dr. Waterland. Ibid. this The DoBrine of the Unity in Tnmty fu?nmed up. 303 this deep and divine Truth on which he infifts, Serm. (viz. That we are to woriliip ojjc God in T^rbiity^ ^^' andTrinity in Unity) together with the folid and fubflantial Reafon for which it is fo very par- ticularly explained. And that is, becauie, like as ive are co7npeiL'd hy the Chriflian Verity (laid down in Scripture as we have largely made ap- pear (i) ) to acknowledge every F erf on hy him- jelf to be God and Lord ; ^0 arc tbc for&itlticn 6p tt|C Catl>aUch ftcUgion (and by all Religi- ons, whether Natural, Jewifli or Chriflian,) to fap tljat tftcrc be tijtcc <25oti^ or tljixc Sortije?- T^hree Perfons, Pa7'takers of Deity we have proved before (/) ; But original Source and Fountain of Deity we have found but one (k) : And that is the Perfon of the Self-fubfijiing unoriginate Father: Him we have proved for- merly to be the Frinciple of Divinity [k) : And now we fee further that the Divinity he communicates is irf parable from him. The Son, and the Holy Ghoft, who derive both their Ferfons and their Godhead from the Fa- ther, we conceive ftill to be, in Subjlance^ uni- ted with the Father. For the Generation of the Son, and the Proceffion of the Spirit, we conceive to be internal and not exter^ial, Tho' we believe the Son and the Holy Ghoft both to be Emanations from the Father ; i.' e. though we believe both to be of him and from hi?n ; yet we believe both ftill to continue /;/ him and nso'ith him : Them in the Father, as Light in that Light, out of which it flows, without Se- flj See Serm. 3, (kj Set Serm, 4, a»d 5. 2 paration, The DoBrine of the Unity in Tnmty fummcd up. paration, and the Father in them, as Light in that Light which it caufes and emits but parts not with. A Derivation and Union that the Ancients have often endeavoured to illuftrate : Though all Similitudes fall infinitely fhort of the Subjedl compared. The moft intelligible is that of the Sun and its Rays: which Rays, though proceeding from the Sun, as their Foun- tain and Caufe, are yet fo infeparable from the Sun itfelf, as that they cannot be removed or divided from it. So, the Father we confefs to be the neceffary Fountain or Source of the Son and the Holy Ghoft. But they being con- fequently/^^^t'^^ry and eternal ^mzuziions from the Father, they muft ever continue united with the Father, infeparably united with their one Principle or Head, and fo all but one God (/). So clearly does our Doftrine ftand ivoui'Trithe' ijm : Let Tritheifm or rather Ditheijin be char- ged on thofe who acknowledge two feparate Gods. It cannot upon any Account be char- ged on us : Fot '' we afiert not three abfolute, " original, co-ordinate Divinities like the Mar- " cionites : We feparate not the Perfons from " each other, with the Ariam : If we did ei- " ther of thefe, there might then be fome Co- " lour for the Charge of Trithet/m: But we " acknowledge with the Scriptures, one God, *^ the Father, with his co-efTential and co-eter- " nal Son and Holy Ghoft ; one Head and ^' Fountain of all. The three Divine Perfons (^J Fide Suicer in '^Hho^ Vol, i . col. i^ii, [^ being T'he DoBriiie of the Unity in Tnnityfummed up. *^ being one in Nature, one in Knowledge, in ** Prefence, in Operation and Energy ; never '' feparate, never afunder -, diftind: without '* Divifionj united without Confufion(;;2). This is the Sinn of the Dodrine of the Tr/- 7uty, as taught and explained by the Catholick Church. " This is the Senfe of the ApoJiJes ** Creeds of the Nicene Greedy of Athaiiajius s *' Creed, and of the ancient Creeds of the " whole Chriftian Church from the Beginning, " conveyed to us by as clear Tradition, as the *' Books of Scripture themfelves. The Senfe '' which has prevailed againft all poffible Op- " pofition from Pagans, Jews and Hereticks ; '* and which will prevail while the Church " ftands, and to the End of the World. It '^ has been obfcured indeed fometimes, but it '* was never loft, no, not in the darkeft Times " of Popery. It was embraced by all the '' Churches of the Reformation, and it is ft ill, '' Blefled be God, almoft univerfally eftabiiili- " ed and taught in them. " The Liturgy of the Church of England^ '' therefore, in Conformity to the ancient Li- *^ turgies, conliders the Father as the Head of '* all i the Son under the Character of Medi^ '' at or ; and the Holy Ghojl as Sandtifier : Pray^ " ers are addrefled to God the Father princi- *' pally, as they ought be -, and fometi?nes to " each Perfon Jingly, or to all together. Here *' is nothing but what confifts with the Pri- (m) Dr. Waterland'; Fh-Ji Defcnu. ^. 22. /. 332, 333. X '* mitive 506 I'be DoBrine of the Unity in Xvmity fummed up » Serm. '' mitive Dodlrine, and Pradice of the Faith- ^^ /^ ful, and what tends to keep up a Religious Senfe, as of the dijlinB PerfonaUt)\ Order ^ *' and Office^ of each of the Three, fo of the " Co-eternity^ Co-equality and Union of them " all together (;/)/' And therefore Almighty and everlajling Gody who hafl given unto us thy Servants Grace by the Confejjion of a true Faith y to achiowledge the Glory of the e^ ternal 'Trinity ^ and in the Power of the JDivine Majejly^ tv worfoip the Unity ; we befeech thee^ that thou wouldefi keep us Jiedfaf in this Faith^ and evermore defend us from all Adverfities^ who liveji and reigned one God^ World without End. Amen, (n) Dr, Fiddes'i Body of Divinity, Vol. I. p. 395, 396. PRO- %°1 Prooem. to Serm. VII. A Summary View O F T H E SEVERAL HERESIES That corrupted the Doftrine o F CHRIST'S Incarnation. BEFORE I enter upon the remaining Great Article, Procem. the Right Belief of which our Creed declares ne- to cejfary to eternal Salvation^ viz. the Incarnation of our Ser.VII. Lord Jefus Chrifi ^ it will be neceflary to take a 'w-v-^ curfory View of the feveral Herefies which, one after ano- ther, arofe in the Church to corrupt that Dodrine, and which necefficated not only the Author of the Athanafian Creed, but the Church in general in the Nicene and other fubfequent Creeds, to guard the Faith with fuch very ftridt and critical Terms as we hnd they do : For by this Means we fliall better apprehend the true Senfe and Meaning of the Terms, and better fee againft what Errors, and confe- quently in what Manner^ the Dodtrine they exprels is iO be defended. One of the pldeft Herefies regarding the Perfon of our rhe Herefj bleffed Lord, was that of Ebion (a) • who attending per- °f ^^'O"* (a) Tia/ Ebion WJi rA^ real Name j gined\ fee BulL Judicium, c. z. §i cf an Herefiarcb and net the Nick- j 17. />. 302, 303. and thf Autboritiet name of a Stif, ai fom have ima^ I in Dr.yViltihad'i Irn^aiawe pz 6, X a hap8 3o8 The Herefics that corrupted the Procem. haps to Jefus Chrift's real Birth of a Woman, and to the to Sufferings and Death he underwent upon the Crofs, (all Ser.VII. which he might imagine to be incompatible with the Di- ^ V- — * vine Nature,) and not apprehending that the fame Perfon could have the Properties of God and Man both, imagined Jefus to be 7nere Man^ and nothing more (b). a. Of the On the other Hand, the Docet^^ another Se6t of Here- Docet^. txcks about the fame Time, attending to the wonderful Mi- racles of Jefus, and to the great and high Titles afcribed to him in the Holy Scriptures, conceived him to be truly and really God^ God the Son, who defc ended from Heaven for the Salvation of Men : But not being able, any more than Ebioriy to conceive how God could be born of a Woman, and fufFer and die, they imagined with the Followers of Simon Magus (r), that he was Man only in Appearance^ that he had no material Flefli and Blood, that he did not fufFer and die in Reality^ but only to outward Appearance and Show (d). -«. Of Ce- Cerinthusj perceiving the Abfurdity of each of thefe op- rin'hus^ poiitc Extrcmes, "ji'Z. how wild and fantaftick it was to A. D, So. fyppQfe a Man who to all Appearance was born and died like other Men, who lived and converfed as other Men do, for above 30 Years, fhould be only an airy Phantafm or Ghofl, and alio how impoffible on the odier Hand it was for mere Man to perform the Works that Jefus did : i. e. in lliort, Cerinthusj being perfuaded that Jefus could nei- ther be only God nor only Man j and yet not apprehending how God could hecorne Man j invented a new Scheme dif- ferent from, and yet formed out of, bodi the foregoing : a Scheme as he thought fufficient to remove all Difficulties : He made Jefus and Chrijl to be two different Perfons : Jefus J though a mere Man, yet a real and true one, con- ceived and born of Jofeph and Mary in the natural Way, and who alio fufFered and died as really and truly, as any other Man in the like Circumftances would have done. But to impower this Jefus to work the many Miracles he (h) AMg.a». iriaref. .51. Theodorct. Haret. Fab. L. 2. f« 4, 5. p. zc, 21. Videet iuicer "Tbefaur. in Aiyci Vol. %. col, z66, afey. tt in 'A- AS^oc. Vol, I. col. 199. . i^c) Irenaeus. L, j, c, 23. §, 3./'. 99, Ang'deHdgief. c.i.p. i.Epiphan. Haref. zi. Theodoret. Hceret. Fah^ L, I. c, 1. p. 19 T. (d) Epiphan. ut jupra. Vide et Suicer. Toefaur, in A'.yoi- Vol, i, col, 260, 261, vd in Symb, Niccn, c.ii^ p,2lS, performed. DoBrinc of the Incarnation. 309 performed, he fuppofed another Cxleftlal Perfon, who was Procem. called the Chrift^ (not indeed the Son of God immediately^ to but) the Son of the only Son of God, placing him at one SER.Vir. further Remove from the Father : This Chnjl^ I fay, Ce- ^y^f\J rinthus fuppofed to have defcended from Heaven, and to have entered into him under the Likenefs of a Dove at the Time of his Baptifm, and to have quitted him again, as being fpiriiual and fo impajfible^ juft before his Cruci- fixion (e). Thefe three Herefies all fprang up while the Apoftle St. i^efe three John was yet alive : Againft whom therefore moft of his f'l^f" "C Writings are bent (as 1 fhew'd in my laft) and as I lliall have john/ Occafion to fliew again in the fubfequent Difcourfe (f). A. D. 91, But here let it fuffice to note that the Apoftle over and o- ^ 97' ver again declares that Jefus and Chrijl is one and the fame, that Jefus is the Chrijl j that Chrift is th& only Son oj God-y that this Son of God was made Fleflo^ that he came in the Flejh ', had real Flefi and Bloody that in that Flelh 'he prov- ed himfelf God^ and yet died as Man. But whatever Succefs the Apoftle might have in fup- prefling or checking the Herelies that arofe during his Life; every one, that knows any Thing of Ecclefiaftical Hiftory, knows that he could not prevent Multitudes from fpringing up as fbon as he was dead : Some ftill oppofing the Divi- nity of our Saviour, others ftill impairing or confounding his Humanity. It is the latter Sort I have chiefly to do with at prefent: 4..Thenerejy Though the grand Impugners of the Godhead of Chrift ^Z*^*^^ a rj^'^;' lift themfelves with the Impeachers of his Manhood z\(o.]„t^ (-l^j^^s For the Avians who ranked the Logos or Divine IVord a- Manhood. mongft the Creatures, left the Wcrd^ when he became in- carnate, to animate the Flefh and Blood he aflumed. For they allowed Chrift no Human Soul dilHnd from the Word.^ but fuppofed, (as our modern (g) Arians do,) that at the Incarnation the Word fupplied the SouT^ Place {h). (e) Irasn. I. f. 26. p. 105. ^ L, -i,. c. II. \. \^ 3. />. 188, 189. Epiphan. Har. 28. §. i. (f) That St. Johns Writings are kvelUd againjl thefe Herefies. See Dr. Waterland'i Importance of the DoBrine tf tb$ Trinity, p. 250—2,72. (g) Dr. Ciarke'i Scripture Dc&rine p. 293. Mr. Whifton'j Hijiorical Preface, p. 4 — 6. Mr. Hallet'i Vin- dication of Mr. Plerce'i ^eries. p, 41. (hj Aug. de Harcf, c, 49. p. 45. This 3 lo l^he Herefies that corrupted the Procem. This indeed in Hereticks who accounted the JVord no to other than a fuperior created Spirit, was but little taken in- Ser.VII. to Confideration by the Church (/) : And therefore they V— -V— -* are the Followers of JpolUnaris whofe Errors I am next to ^F^A ^\v''^^' ^^c<^^>^t. ApoUinaris was Bifhop of Laodicea about the ^s, p*^ '"a- ^jj^ig ^^ j.j^g fourth Century : a Man who, according to A. D. 360. Vincentius of Lirins who lived foon after him (i), would have been equal to the greateft Supports of the Church, had not an Itch of profane Curiofity led him into, I know not what, tlerctical Novelties, which rendered his Writings dangerous to be read. He profefTed himfelf indeed found and catholick with refpedl to the Unity of the Trinity : But in his Dodrine concerning the Incarnation of our Lord, As to tbe he was very heretical. He fell pretty much into the Error Soul of of the Arlajis^ denying that Chrift had an Human SouL Ci>nyi, There was fome little Difference indeed between them : The Arians taught that Chrift had nothing of Man but flefli j whereas the JpcUinarians (with whom our modern Arians (/), (o far as the Humanity is concerned, agree) allowed him a Scnfuive Soul befidcs : i. e. fuch a Soul as all Animals are fuppoifed to have, though- not fuch a Rational Soul, as is proper to Men. For ApoUinaris diftinguifhed between the 'W/J and the Na?, i. e. the Soul 2Xi6. the Mind \ and acknowledged that the JVord afTumed the Body and Soul of Man, but not the Mind, the Place of which he faid was fupplied by the Word itfelf. So that two Things are to be obferved in the Apollinarians : Their Philofophy^ and their Divinity : Their Philofiphy in making Man to confift of three diftind Parts, the Body^ the Senfttive Soul, ^nd the Rational Soul or Mindj their Divinity in making the Human Nature of Chriji to confift but of two, viz. of the Body^ and Senfttive Sml alone ; the Place of the Ra^ iional Soul or Mind being according to them, fupplied by the Word^ i. e. by the Second Perfon in the Godhead, as they allow'd the Word to be {m). Ai to hh But befides his Herefy concerning the Soul of our BlefP Vk(h,ivkat. gj Lord, he erred as extravagantly concerning his Flejh. (/) Aug. ih.p. 46. Gf Creg. Naz. Oral, 46. p. yzz. k Vincent. Lirinenf. adv. IlareJ. c, i6./>. 47 (0 Whifton, as before. (m) See Pi;arfcn on the Creed, p. 160. note^. Vide et Aug. de Haref. c. 55. ^. 51. & alios apud Suicer. in koyoi Vol. 2. col. 264. vel in Sjmb. l\Sicen. c. 11. /->, az 1—224- For, Do5lrine of the Incarnation. 3 1 1 For, (as Vincentiur informs us,) he affirmed that Chrift's Prooetn. FlefTi was not taken from the Virgin AlarVj (and therefore to they refufed, and indeed very coniiilently, to call or ac- Ser.VII. knowledge her, as the Catholicks did, the Mother of Godin)-^) v^^^V^s-^ but that it defcended into the, Virgin from Heaven: And this FJefh the unfteady Man would fometimcs alTert to be Co-eternal with God the Word • and at other Time,? to be made out of the Divinity of the Word. For he would not acknowledge two Subftances in Chrift- the one Divine, the other Human, the one of God, the other of the Virgin ; but he imagined the very Subftance of the Word to be di- vided ; fo as that one Part remained and continued with God, whilft the other Part came down and was changed into Fiefli. Infomuch that whereas, according to Truth, it ought to be faid, that out of two Subftances there was one Chriji; he, contrary to all Truth, would aflert, that out of one Divinity of Chrifl-, there were two Subftan- ces (0). So that in fliort with his other Error, he feems to His Agrees have imbibed what the Valentinians had feigned concerning "'^''' "^''^ x\\Q. Heavenly Body o'i Q\\n'^^ which they affirmed he brought tjni^ns.*^"" with him, and which only pafled through the Virgin Mary, like Water through a Pipe; from whom confequently no- thing could be afliimed (/>). This was the Herefy of the ApolUnarians^ a Herefy ^he Abfur- fraught with monftrous Abfurdities. It denied our Saviour ^r^^yj ^^^" not only an Human Soul^ but Human Flejh. For Flefli ' ^'^ brought from Heaven or formed out of the Godhead^ can- not fure be human. In fhort it implied that the very God^ head fufFered and died ; that the very Divinity of the Son v/as in the State of the Dead, whilft his Body lay in the Grave {q). A Death which if it were poffible for us to conceive ; it would yet be impoffible to conceive what Be- nefit it could be of to Man. For if the Nature that finned muH: fuffer, m Order to expiate its Sins ; what Advantage could it receive from the Sufferings of another Nature, which, however like it may be, has nothing of the fame ? What Alliance could FUf}) and Bloody created out of the (n) See the foilvwing Difcourfe. (0) Vincencius ad'v. H^rcf. c. 17. p. 50, <;i. Fide etiam Gng' Naz. Orat. 4.6. p. 721. (ijf Orat, $1- p- 740. ^J Aug. de Harcf. c 11. />• lo- I X 4 i:)uj. Su'cer in Aoyoi. Vol. 2. col. 262 — 264. ft I in Symb. Nicen. c. 11. p. 224 — 228. [q] Vide Greg. Naz. Orat, 51, 52> 737^745- His Herefy condemned andrla. 3 1 2 7he Herefies that corrupted the Prooem. Duji of the Earthy have with a Body formed out of the to Subjlance of God? Since then this Herefy at once hlaf- Ser.VII. phc7nedt\\Q jDm«^ Nature, andyrz^/r^/^^ the whole Scheme of the Redemption of i^'an ; what could the Church do lefs than rejed it, and pronounce the contrary Dodtrine for Truth ? This therefore was done fir ft at Alexandria in a Council aflembled by the great Athanafim (r) ^ and afterwards by 150 Bifliops at the Second General Council held at Con- A. D. -^GT^.Jiantinople about 18 Years afterwards (.0- in both which and after- Councils was affcrted the perfeSi Humanity of Chrift, as Second'' Ge- ^^ ^'^^y ^"^ ^'^^^' ^o\ki Councils determined that he had nerai Coun- a truc Rational Human Soul or Mind as well as Body j and ^' that his Body or Flefo was formed out of the Flefh or Sub- ^ ^' ftance of tho Virgin , infomuch that a^ truly as he was the perfect IVord before all Agesj fo truly was he in the laft Days for our Salvation made perfeiyt Man. And therefore the General Council determined that, whereas the Nicene Creed had expreflcd this Article concifely thus, that the only begotten Son of God, for us Men and for our Salvation came down^ ayid was incarnate^ and was made M^n-, it iliould from thenceforth in all Churches be ex- prefled more fully, as it had been in fome Churches from the Time of that Council's being held j viz. in the Words of Epiphanius's fhorter Creed (z), who for us Men and for our Salvation came down fcom "^caUen, and was incar- nate ijg tl)e ^)o{p ^Ijojlfc of t\}t I^ir0in ^arp, and was made Man : Thus importing that he was as true and perfect Man from the Subjlance of his Mother^ as he was true and perfect God of the Subjlance of his Father : perfed God^ and perfe£I Man, of a Reafonahle Soul^ and Human Flejh fubfifting, as our Athanafian Creed fome time after- Wards expreffed it, and as the Catholicks from thence for- ward carefully taught [a], [a] It was upon Occafion of this Herefy, that the larger Creed in Epiphanius was drawn up in the Year 373, and which from (;-) Ej^ljl. Synod. Concjl. Alexan- dria, apud Binium. Tom. i. Part i. p. 4? 3. col. 2. (i) Thfodorit. EcrhJ. WJi. L. 5. c. 9. p. Z05. WBinnii. Concil, Titn. i. Part I. p. 539. [t] i>u Serm, ^- p. i6l. The DoBrine of the Incarnation. 313 The next Herefy we muft look Into is that of Nejlouus^ Prooem; Biihop of Conjiantinople^ though it was firft broached by to oneSER.VII. ~— -—-—■"*"■"■■••"-■"■■■■-"— "—"■"—-""■■■■"■■-~"-'"™'-~-~"*----— ----—----— ——-- d ihe Herefy from that Time was appointed, as he tells us, to be ufed in ^^ ^, '^""g* Baptifm. As the Reader perhaps may be defirous to fee it, I fhall give it in the Tranflation of Mr. Bingham*. ** We believe in one God the Father Almighty, Maker of 5"^' ^^rg"f^ '* all things vifible and invifible : eTLhus ** And in one Lord Jefus Chrift, the Son of God, begotten ^^ A^D^-inll " God the Father, the only begotten, that is of the Subftance " of the Father, God of God, Light of Light, very God of ** very God ; begotten, not made, being of one Subitance with ** the Father, by whom all Things were made, as well in Hea- *• ven as in Earth, vifible and invifible : Who for us Men and *' for our Salvation came down from Heaven, and was incar- *' nate, that is, was born in perfedl Manner of the Holy Vir- ** gin Mary, by the Holy Ghoft, and was made Man; that is, *' took upon him perfedt Man, Soul, and Body, and Mind, and *• whatfoever is in Man, Sin only excepted i not by the Seed ** of Afan, nor merely by exifting in Man, but by framing Fledi ** to hlmfelf, into one Holy Unity : not after the Manner as ** he infpired the Prophets, and fpakeand wrought in them, but ** by being perfeftly made Man. For the Word was made Flefh, *' rot by undergoing any Change, or transforming the Godhead *• into Manhood, but by making one perfeft and divine Union. ** For there is but one Lord Jefus Chrift, not two ; the fame, ** God ; the fame. Lord ; the fame. King ; who fuffered in the * ' Flefh and rofe again ; and afcended with his Body into Heaven ; ** and fitteth in Glory at the Right Hand of the Father ; whence •' he fhall come with Glory, in the fame Body, to judge the Quick " and the Dead ; of whofe Kingdom there fhall be no End. *' We believe in the Holy Ghofl, who fpake in the Law, and " preached by the Prophets, and defcended at Jordan, who frake " by the Apofiles, and dwells in the Saints. And thus we be- ** lieve of him; That he is the Holy Spirit, the Spirit of God, *• the perfedt Spirit, the Comforter, uncreated, proceeding from ** the Father, receiving from the Son, in whom we believe. ** We believe in one Catholick and Apoflolick Church, in •* one Baptifm of Repentance, in the Refurredion of the Dead, " in the juft Judgment of Body and Soul, in the Kingdom of *' Heaven, and Life everlafting. * Bingham'j Anti^uitUi L, lo. c, 4. §. i^. Ftl. 4. />. 113. one 314 *7/'?. 199. | 90, />• 84, {X Neftor. «/?w^ Cyril. Alex. flif. [ f Epiphan. Anchorat, §. 12: "Nejlor. L. I. c. 5. Tcf7t. 6. p. 19. " T'Tcitl. 2'. />. 122, (y) Adi\ HtzreJ, c. 17. /. 51--I Againft DoBrine of the Incarnation. 31^ Againfl this Herefy the third General Council of near Procetn; 200 Bifliops in the Year 431 aflembled at Ephejus. The to Refulc of whofe Proceedings after, or rather during theSER.VII. Continuance of, long Contefts and Feuds (z), was the De- ^'^V'VJ pofition of NeJfioriuSy and the Condemnation of the Doc- Condemned trine he was charged with {a) : To both which Cen fares ^.f/J^'"** moft of thofe that favoured and even flood by him a: firft, Council, did in the End confcnt and agree (z). ^.Z). 431. Out of a violent Oppofttion to this Herefy of Neftoriusy 7 The ihrefy one Eutyches an Abbot of the fame City ran into as great . 191—217. & Dr. Berri- xnns Ltfturei, p, 273 — 2S6. (a) Evagr. E. H. L- i. c. 4. p. 254. I'et Binn. Cor.cU. EpheJ. Part 2. u^cl. I. Totu. I. Part 2. /. 204. (/') Dr, Watcrbnd'i Ath. Cr/eJ. />. ?9^. (f) Aug. de Hire/, c. 91. />, 85, Eva^r. Eccl.HiJi. I, 1. c.^.p.zBi, {dj Bin. Concil. Cbalced. Acf. i. T'^in. 2. Part I. />, 91. -vel Dupin Cert. 5. VcU 4./'. 221, 222. {e) See Dupin i Cuit. 5. Fol. 4. p. 2ig — 242. Dr. BcrriiTian'i Lectures, p. 237-307. as Council. A.D.^SU 3 i6 The Herefies that corrupted the Procem. as fome fay; (Four hundred and Seventy we have the to Names of,) who in the Year 451, came together at Chal^ Srr.VII. cedon ; where Eutyches was depofed, and his Herefy con- U^'"Y^V demned : And thofe alfo of Arius^ Apollinaris and Nejio- rius^ which had been anathematized by the three former General Councils, were anathematized again. And a Con- feflfion of Faith concerning the Dotlrine of our Lord's In- carnation was drawn up and approved of, in which, follow- ing the Holy Fathers, they unanimoufly declared ; ^e chake- " That we ought to confefs one and the fame Son, our toJ^fFaub " ^^^^ J^^^^ ^'""^^^^ ' ^^^^ ^^^^^ perfed in Divinity, and the ait . jc ^^^^ perfed in Humanity ; truly God and truly Man ; *' the fame being of a Rational Soul and Body ; the fame ^' con fubftan rial with his Father, as touching his Godhead, " and the fame confubllantial with us as touching his *' Manhood ^ like to us in all Things, but without Sin ; begotten of his Father, before all Worlds, according to his Divinity, and yet the fame for us and our Salvation, born in thefe laft Days of the Virgin Mary, Mother of God, according to his Humanity : One and the fame Jefus Chrift, the Son, the Lord, the only begotten, ac- knowledged in two Natures, without Confufion, without Change, without Divifion, without Separation. The Difference of Natures being by no Means taken away by the Union ; but rather the Properties of each Nature preferved, and meeting in one Perfon and one Subfiftence ; not as parted or divided into two Perfons, but as being one and the lame Son, the only begotten, God the Word, the Lord Jefus Chrift, as the Prophets of old, and even Chrift himfelf has, concerning himfelf, inftruded us, and the Creed of our Fathers has delivered dow^n to us (/).'* . | A:U 5. Ttw. 2. Fart. l. />. 253. 291. -jcl apud Bin. CantiU Chalced. j 2 gainft. 'DoSinne of the Incarnation. 317 I gainft what Oppfers, the Doctrine of it is to be mainrain- Proa^m. ed. For although this Creed (as the very learned Author to of the Critical Hi/lory of it {g) has admirably lliewcd) vvasSER.VII. drawn up very probably before the two laft of the above- mentioned Hereticks (Nejiorius and Eutychcs) had vented their Errors • (v/hich is the Reafon why it wants many of thofe critical Terms, which came into Ufe afterwards j fuch as are thofc of twj Natures in Chrift, of his FlcOi be- ing confiihflayitial with ours, of one Son only, m Oppofition to izuo Sons^ and of Mary's being ftiled i\\q Mother of God -^ none of which Exprcffions we find in this Creed ^) yet lince the Catholicks in their Charge upon the JpolUnarians (againft whom this Creed is particularly levelled) condemn- ed the Herefy which Eutyches fometime afterwards revived ; and in Defence of rhemTelves alfo renounced that Dodrine which the Apollinariam would have fathered upon the^i, and which Nejiorius indeed did afterwards broach j There- fore we fliall find all the Herefies which we have been re counting, all which the Four firft General Councils con- demned, fully obviated in that Branch of our Creed which concerns the Incarnation of the Son of God^ and which will be the Subjed of the following Difcourfe, '""' '■• 7- f- '9*^ — 207. and \,.e bcf.n In the Appendix to Serm^ z, p. 91— qi„ PER- 3i8 PERFECT GODHEAD and MANHOOD I N One Only CHRIST. The Seventh SERMON. John i. 14. The WORD was made Flejh and dwelt among us. Serm. TTN the Creed that moft fully exprefles the ,^2^^^ I Dodlrine I have undertaken to defend^ ivtroduaion, JL there are two general Articles of Faith, the Belief of which is pronounced iiecejfary to ever la fling Salvation : The one is that we wor- Jldip one God in Trinity, and 'Trinity in Unity ; the other tbat we believe rightly the Incarna- tion of our Lord J ejus ChrijL How far our Salvation does really depend upon a right Be- lief of both thefe Points, my next and con- cluding Difcourfe is to fhew. But this Time I am engaged to examine the Second of the Articles mentioned : viz. the DoBrine af our The Method Blejfed Lords hicarnation. In which Exami- fro^ojtd. j^^^Jqj^ J ^ould proceed in the Method I have hitherto obferved with Relation to the Dodrine of T'he Athcinafian Greedy why fo expllcite. 319 of the Holy, undivided Trinity : and that is Serm. to ftate the Senfe of the Creed concerning it 5 y^^i^li, and to (hew from whence that Senfe is coUed:- ed. JVhat the DoBrine of our Creed concern- ing the Incarnation of our Saviour is, and by what Authorities and Arguments it may be proved : What it is we are required to believe-, and Why fuch Belief is required of us ; are the two Things which in this Difcourfe I would lay before you. But firft let me premife that in this Article, '^^^ ^="^'^.'« as well as in that of the Holy Trinity thentvL/I/ Church would have been contented and have[f'n|".^I7' rejoiced to have delivered down the Truth in ge- '^^*^'^efeen, and htfuffered in that Flefh : He 'V verified what Baruch pronounces of him : *^ This is our God, and there Jhall ?70?2e other Baruch, i ^' be accounted of, in Comparijon of him : He ^^""^^^ *' hath found out all the Way of Knowledge, " and hath given .it unto Jacob his Servant, '" and to Ifrael his beloved, Afterwards did he '^ Jljew himfelf upon Earth and converfed "with '' Men(h)r difFerently exprefTed from what they are in our prefent Form) the entire Articles, of Maker of Heaven and Earth • the Communion of Saints and the Life cverlajiing -. were at this" Time (as they were a great while afterwards) wanting to the Roman and Aquileian Creed both : And .the Article alfo of the Defcent into Hell was then wanting to the Roman. (b) Rufin. in Symb. f. 19. - - Y 4 Nor 328 i:he Reality of Chri/s Flcjh and Blood. Serm. Nor did he ojtly Jl:ew him/elf like a Phan- ^Y L.. ^^fa^ ^^"^^ ^o more, as aSpedlre deluding Men*s chr,ft''s Fancies and Sight : But he was really what he SrTal feemed to be : I^e camc tsaton fcom i^caDcn, anti toa^ incantatc, faith the Nicene Creed j of Jjuman i^\t^ fubfiltins, faith our Athana- ftan ; and both in ftridt Conformity with my Text, which exprefsly affirms, that he was made FlcjJd : \, e. He affumed not only the Form, but the Subftance of it. He did not only appear now and then, and then vaniih a- gain, as it ufed to be the Manner of Angels when they came on Meffages from Heaven ; but he was made Fiejh (faith St. John) and dwelt among us. He lived amongft Men above 30 Years, being feen of them, and converling with them regularly and conftantly all the While 3 growing and adting, living and fub- Luke ii. 52. filling, as other Men do. He increafedin Sta- ture^ St. Luke alTures us : i. e. He grew by Degrees, by the Help of common Food and Nutriment. He bore Teftimony of himfelf Matt xi.27. that he came eating and drinking : though he was far from being what his Enemies malici- pufly reported of hirn, a Man either gluttonous or a Wine-bibber, But when he had no Food, when he had failed for fome Days and eat no- thing, he felt the fame Cravings that other Men ^ui:e iv. 2. do; for he afterwards hungred. Nor was he lefs afFe(!led with outward Pains than he was with inward : So fevere was the Agony he un- Luke xxii. derwent in the Garden, that his Sweat was as *"^' it were great Drops of Blood, falling down to the Ground. And the Thorns zxA the NaiU, which "The Reality of Chrifl's FUJI: and Blood, 329 which fetched Blood from his Temples, his Serm Hands, and his Feet, fetched alfo Complaints J^_. and Lamentations from his Heart. When he Matt, xxvii. could endure no more, or at leaft had endured '^^* as much as his Father would lay upon him ; he gave lip the Ghoji , he rejigned bis Spii^it^ his Luke xxui. Human Soul, into the Hands of his Father ^ ^ ' which with the Water and the Blood xh^xfowed from his Side, I apprehend to be the three that ^ Johnv.?. bear Witnefs on Earth, to the Truth and Re- aUty of his being Man. But as to the Verity of his Soul, I fliall fpeak by and by : At prefent I mull: go on to con- firm a little further the Reality of his Body, which, when his Soul was expired, he left hanging on the Crofs \ and which Jqfeph and Nicodemus, Men formerly acquainted with him, thought and found to be as true a Body as either of their own. For they came and took John xir. //, and wound it inLinnen Clothes, with Spices, ^s— 40- and buried it, in the fame Manner as the Jews ufed to bury other Men. And even af- ter his Refurreftion, left the new Powers which he had then acquired (fuch as \\\sjla?2di?ig fud- johnxx.T9. denly in the midjl of them, when the Doors were Jlmt) fhould lead his Difciples to imagine that it was only a Ghoft that appeared to them, he bids them familiarly handle him and fee, to Luke xxir. examine the Frint of the Nails and the Spear fj]^^\^ which remained in his Hafids, and his Feet and J9--9- his Side, and to convince themfelves by their Senfes, that his Body was ftill real, fince a Spi^ rit has not Fleflo and Bones as theyfaw him have. So that, to borrow the Expreflion of a very 4 great hn/JL^and hov/ever fenfelefs their Opinion was, it "^^l^l^,^ °-^ made its Way and found too many ready to ricA. receive it. It prevailed fo early and widely too, that St.^, 2 1 I . \ ^ Earned Chrijl Man, of the Subftance of his Mother. 333 fumed in her and of her. He toaje? incarnate Serm 6p tfje J^olp or that the Child iliould be otherwife foniied and nourifhed tlmn other Children in the Womb are. Nothing like this can be inferred : But on the contrary Mat.i. IS. we may obferve that when jfofepb found her to be with Child, he difcovered it by the fame apparent Signs, by which the Pregnancy of o- ther Women is ufually known. For he was flartled and furprized at it,, and at firjft was ?nLnded ta put - hereaway- y -which Shewed that till the Angel had informed him of the Truth, -:;; ; be Chrift Man, of the Subftance of Jyh Mother, he apprehended (lie had conceived by Ibme o- ther Man. ,, And, even when the Myftery was revealed to Jofeph, to every Body e!fe flie ftill appeared to ca^Ty within Iier a natural Burthen. For it continued regularly to increafe and grow, infomuch that when Mary went up with Jofeph Luke n. 5, from Galilee to Bethlehem, fhe was great with ' '^' Child, Neither was ihe delivered tAl the Days were acco??ipUfied -, i. e, not till the T^ime of Life Gen.^xviii. was come, the ufual Time of continuing with 2 Kings iv. Child : Then and not till then did fiie bri?ig '^' forth her firftborn Sou, '' He then who was " conceived in Mary's Womb ; who grew " there in Proportion to other Children; who " ftayed there the full Time of other Births; '' who was nouriflied during that Time, as o- '' thers are, till ripe for the Birth; who at the '' End of that Time, was born after the Man- *' ner of common Infants : He was as truly *' and properly her Son, as any Child is the 7 " Son of her who bears him (p). He was- li- terally fpeaking the Fruit of her V/omby and ^''^^ ^ *'> {lie was literally the Mother of our Lord, as '^^' Elizabeth, when filled with tlie Holy Ghoft, pronounced of them. Yea, we may affert that flie was a Mother in '^^J" .°^ a much higher and ftrider Senle than any 0-^%,^^^^^ ther Woman was or ever will be. For where- as in common Child-bearings both Parents con- tribute to the Subftance of the Child ; J ejus had the whole of his from Mary. For we (?) Stanhope on the Gofpel/or | the Sunday after Chrifimas-Day, /'.341. are 336 Chrifi Man^ of the Subftance of his Mother. Serm. are not to farmize with Ebion, Cerinthus^ Car-- ^^^J^^l^/^^rr^to, and others (q)y that Jefus was the Son of Jofeph as well as Mary^ in the common Way of Human Propagation \ but we are fted- faftly to believe that he was myfterioufly and miraculoufly born of his Mother even whilft fhe was a Virgin, ^t tda^ 6ont, faith the A- poftle's Creed, tua^^ incarnate, faith the Ni- cene Creed, of tf|t ©irgin ^^atp. So the Prophets had foretold he fhould be. The firft Promife of him, which came from the Mouth Gcn.iii. 15. of God himfelf, exprefsly calls him the Seed of the Woman ^ which feems to imply that from that Sex alone he fhould peculiarly Spring. Ac- jer. xxxi. cordingly the Prophecy of feremiah^ The Lord hath created a new I'hing in the Earthy a Wo- man jhall compafs a Man^ is thought to allude to the miraculous Conception of the Bleffed Virgin, without a Man (r). But the Prophe- ifai. vii. 14. cy of Jjaiah is clear to the Point : Behold a Virgin floall conceive and bear a Son^ arid Jhall call his Name Immanuel (r). And that Mary the Mother of Jefus was a Virgin when fhe brought him forth, the Evangelifts are exprefs. We have St. Luke*s Teflimony and her own too, that fhe was a Virgin when the Angel Luke i. 27, Gabriel faluted her. For he wasfejit to a Vi?-^ gin ejpoujed to a Man whoje Name was Jofeph v •^nd fent on fuch a MefTage as caufed her to afk V. 34. How fi all this be^ feeing I know not a Man ? Efpoufd to Jofeph St. Matthew as well as St. Mat. (^) See the foregoing Procemi- agahfi the Jews, hy Bijhop Pear- *^- fon on (he Crsed. />. 1 7 1 , 1 7 2 . {r) See thefe "texts Vindkafed Luke Chrijl born of a Virgin. 337 Luke tells us fhe was : But then according to Serm. the Meflage which St. Luke tells us the Angel J^J;\:^^ delivered to her, St. Matthew allures us that Luke i. 35. iefore they ccujie together jJje was found with Child of the Hoh Gbojl, And though in fuch Cir- cumftances Jofeph, in Obedience to the AngeFs Command, took unto hifn his Wife ; yet the E- vangehft further aflures us, that /?^ hiew herM^^izs* ?20t^ till Jhe had brought forth her firft-bo7m Son. Such fall and exprefs Authorities do the Scrip- tures alTord us lor aiiertnig in our Creeds that ft^tije m- Jefus Chrift the Son of God was co?iceived or ^^ ^''* * tficarnnte^ by the Holy Ghojl of the Virgin Ma- ry : Born of the Virgin^ in whom he !toa^ conccibcti or incarnate 6p i%t i^oip (i0tjoS". And this myjlericus Cofiception it is as neceffary to be- lieve, as his miraculous Birth : The one being no lefs a Dod:rine of Scripture, nor a Dodtrine lefs impo rant, than the other. It was of fuch Confequence for fofeph as well as Mary to know it, that an Angel was fent by the Divine Wifdom from Heaven to each of them to re- veal it. T!he Holy Ghojl (faith Gabriel to Mary) Luke i. 35, fdail come upon thee^ and the Power of the High- eft (hall overfadow thee : 'Therefore alfo that Holy Things which Jhall be bont of thee ^ Jhall be called the Son of God : And to Jofeph the Angel of the Lord, in a Dream , Jf^p^i ^hou Son Mat. 1 20, of David, Fear not to take unto thee Mary thy Wife : For that which is conceived in her, is of the Holy Ghoft, Thus the Angel, or Angels, to the Parties themfelves : And fince all Man- Z kind V. iS. 338 Chrijl conceived by the Holy Ghoft. Serm. kind as well as themfelves have an equal Inte- ^^^' reft in the Myftery revealed, therefore the E- vangelifts not only record the Revelation of it to them 'y but St. Matthew particularly, to fix the Attention of the Church of God in all Ages upon it, begins his Account of the Birth of Chrift with a Notification of this Divine Con- ception : The Birth (faith he) of J ejus Chrijl was on this wife : Whenas his Mother Mary was efpoufed to fo/ephy before they came together fie was found with Child of the Holy Ghoji, ff'batm^zni So true is our Creed, and fo neceflary an %uon. ^""' Article of Faith does it exprefs, when it fays that Jefus toa?^ concciijcti 6p t^c ipoip <0||off. Not that we are to underftand by this Part of the Article, that the Holy Ghoft communica- ted to Chrift's Manhood from his own Sub- ftance, either wholly or in Part. The Socini- 7iians indeed have hatched up a Notion fome- thing like this [b]. But in this as well as in 'B* Socinian [b] They feign that one Part of Chrlft's Flefh was re- i^tionofthe ceived from the Virgin, and confequently that he was the »/^Cbfi}T Son of David and of Abraham^ from whom the Virgin herfelf defcended j and that another Part of it was brought down from Heaven, or rather created (not indeed by the Holy Ghoft, which they fuppofe to be only an Efficacy from the Father, but) by the immediate Operation of the Father himfelf, and by him conveyed into the Womb of the Virgin, and conjoined with the other Part which was taken from her -f j thinking that by this poor Invention of theirSj they could folve or evade all thofe glaring Texts of Scripture, which pronounce Jefus by way of Eminency the Son of God, at the fame Time that they will allow him to be no more in Reality than Man. i See Bipop Pearfon on tU Creed. /. 166. l^ote *. all Chrifi conceived by the Holy Ghoft. 339 all the reft of their peculiar Notions, they fpeak Serm. not only without Scripture, but dired:ly agai?ift ^^^^}/i;^ it. For we have fufficiently fliewn, that as to his Human Nature, he ^as made of a Woman^ v>i the Virgin alone whofe Seed he v^as, and through her of the Seed of David according to the Flrfi. It is only the Efficiency therefore of the Incarnation which the Creed muft be un- derftood to attribute to the Holy Ghoft. Chrift was incarnate of the Virgin Mary by the pectc- liar Operation^ not of the Father^ but of the Holy Ghojl, who as I faid, enabled the Virgin to become fruitful, and to perform all the Ac- tions of a Mother. The Holy Ghoji came upon Luke 1 35. her^ and the Power of the Highejl overfhadowed her. By which Overfhadowing, the Virgin, without the Concurrence of Man, conceived and brought forth the Man Chrift Jefus, mi- raculouily formed from her own Subftance on- ly. For what v/as human and created, (as the Flefh of Chrift apparently was) could not pof- fibly be formed from the Subftance of the Spirit which is eternal and divine. It is true that the Angel in his Salutation chnji, as declared, that the Holj Toing win ch Jhould be f^'/;^/^^^ born of Mary^ Jldould be called the Son of Godt, h ^'^^"^ / and that becaufe it was conceived in her by ti'Jn. ^""^^ the Operation of the Holy Ghcfl, and the Power of the Highejl : intimating that even with Re- fpedl to the Birth of his Human Nature^ he would be in a very peculiar Manner the Son of God, And fo he might very properly be, without deriving any Part of his Flefli and Blood from the Divine Subftance, Adam \^us\i%vi.^^%, Z 2 called Chri/i conceived hy the Holy Ghoft. called in exprefs Terms the Son of God : But not becaiife he was' created out of the Sub- ftance of God : But becaufe he was directly and immediately tliQ Work of God's own Hands. And fo Chrift, though born of the Virgin Mary, and in that Refped; the Son of Man, which Adam was not, being yet con- ceived in her by the Power of the Highejl, he was as truly the Son of God, as Adam was. Lukeiii. He wasfuppofd indeed to be the Son ofjofeph : *^* But Jofeph himfelf knew otherwife. He had very fufficient Aflurance given him, that Je- fus's Original was much higher, that what was conceived in Mary was of the Holy Ghoft \ and confequently that he was really the Son of ll God, *7^<. Manner As to thc Mamtev of the Conception, all It/r'our Creeds are deeply filent : And fo it con- Myftery. ccms US all to bc : and not to fpeak or even think, where Words or Thoughts may be ei- ther dangerous or mifbecoming. We muft by no Means attempt to explain what is fo won- derfully myfterious and divine. The Virgin Luke j. 34. herfelf could not comprehend how it could be : And the Angel that declared it, refolved it up to that Almighty Power which can make the V. 36, 37.: old and the barren to bear, and with whom no- thing is impofjible. Incarnation Lct It fufficc that wc are well allured, lince Ghoft "ty ^^ '^^^ rf NeceJJity, that the Son, the eternal Son neceirary. ^f Qq^^ cy^jjQ j^ confecratcd the High Pried Heb.viL28.and Mediator of the New Tcii^imentfor ever- vm.3. ^^^^^ fhould have Joniewhat to offer, that fome- c. X. 5, ^f. what he had y even a body which God himfelf had CJmJl conceived by the Holy Ghoft. had prepared him. But though prepared by the Father, and conceived by the Operation of the Holy Ghofl ; yet neither had the Father nor the Holy Ghoft the fame Right and Property in it, which the Son had. For the Son, by the Affumption of it into his Godhead, made it his own in fuch a Manner as it was not theirs : his own by a peculiar and incommunicable Property of perfonal Union ; and which there- fore when offered muft be latisfad:ory to the Father, becaufe it was a Free-Offering of the Son, and of his own. Accordingly when the Father had no longer Pleafure in burnt Sacri- fices and Offerings for Sin-, the Son willingly offered his Body ojice for all^ and readily entring upon the Work of our Redemption, fays Lo^ I come to do thy Will, O God. But the Body be- ing from us which Jefus had ; how could it be an Offering fit for his Father ? Who can bring a Jobxiv.4., clean Thing out of an unclea?i? — Job pertinent- ly afks ; and in the fame Breath as pertinent- ly anfwers himfelf Not one. Much lefs cer- tainly can a clean and undefiled Re.deemer be produced out of a defiled and unclean Nature ; except He who is Holinefs effential, whofe Operation is to fand:ify, i. e. except the Holy Ghoft himfelf be Author of the Produdion. Therefore that He who came into the World to cleanfe others, might not be himfelf un- clean ; that the Redeemer of the World mi^ht not ftand in Need of Redemption j He, who is the Fountain of all Holinefs and Purity, formed his Flefli, and formied it from the Sub- ftance of a pure Virgin. Thus was the Holy Z 3 Jefus, 34-2 Chriji\ Reafonable Soul ajjerted, Serm. Jefus, confidered as our San-ifice^ a Lamb, truly ^^f- "ivithoiit Blemifl:) ajid without Spot, And though, 1 Pet. i. 19. confidered as our Prieji^ ' it behoved him in all 'Things to be made like unto us ; yet in that great Similitude, a Diiiimllitude was as neceffary, viz. Heb. iv.15. that he iliculd be ^jjithout Sin (q) : Fcrjuch an c.vii.26. lligk Priejl became us^ who is hol)\ harmlefs^ undejiled^ feparate from Sinners, And luch a one was Jefus. by his Sanftification from the Rom. viii. Womb. So that what the Law could not do^ in 3* that it was weak through the FleJJj ; God fend- ing his own Son in the Likenejs of finful Flejh^ and for Sin, co?idemned Sin in the Flrjh, chrift, Ufa But it is not the Human Fleili alone of the SrSoui ^^^ ^^ ^^^ ^^^^ ^^ ^^^ ^^ ^^^^^^ '^"^ m/aintain, fubfi|tm0. the Creed calls on iis further to confefs him to be asperfedl God, fo alfo perfect IBail, of a rcafona&fe §>m!x as well as human Fle/Ij fub- fifting. That this has been daiied as well by modern as by ancient Hereticks we have alrea- dy feen (r) : It having been the Dodlrine of the Arians and Apollinarians of old, as well as it is of the Arians now, that it was the Word itfelf which animated the Human Fleih it aifumed, and underwent all the Afte(5tions, Pafiions, Agonies and Senfations, which Jefus in the Flefh was forced to endure (r). This Dodtrine confidered in the Arian No- tion which fuppofes the Word to be no other in Reality than a Spirit vaftly fuperior to An- (q) Pearfon c;; //a- Creed, p. I 79. (r) See p. 309, 310. gels Ckriji\ Reafonable Soul ajferted, gels or the Souls of Men, does not, I acknow- ledge, imply liich iliocking Blafphemies in it, as it does when con fidered in the Notion of the ApoUinariaHS^ who confelfed the Word, as the Catholicks do, to be very God. But taking rhe Amn it even in the Notion of the Aria?js^ I fee not £1ncarn{- how it can be reconciled with Reaibn, for ''""• which thofe Gentlemen would feem at leaft very earneftly to contend. For " they teach " that the Perfon who came down from Hea- " ven to be incarnate or made Man, and who *' fuffered and died for the Sins of the World, " was originally a Perfon unjpeakably fuperior " to Men or Angels [s) -, a Perfon to whom are *' afcribed in Scripture, the great eft Tubings and " the highejl Titles, even all communicable Di^ *' vi?2e Powers; i.e. all Powers which include " not that Independency and fupreme Autho- " rity by which the God and Father of all is *' di/iinguifljed to be the God and Father of " all (t) ; a Perfon, whom another Gentle- ** man alfo ftill acknowledges, the Style, Titles, *' Attributes and Actions afcribed to him *' through the whole Bible and all Chriftian " Antiquity demonftrate to be the very next " Being to the fupreme God, and quite fuperior " to all fubordinate Creatures, and to be God '' the Word(u) ; a Perfon who, in the Account " of the firft cited very learned Author a- " gain (x), is by Nature truly God, as truly as (s) Dr. Clarke'^ Scripture "DoElrine Part 2. §. 23. p. 293. (t) Ibid. §. 27./). 297. (u) Mr. Whiiton'j Ueory of the Earth, p. 44.. third EMtiorit 1722. (x) Dr. ClarkeV Reply to Mr. Nelfon. />. 41 . Z 4 " Man Chrifl'^ Reafonable Soul averted. " Man is by Nature truly Man." This is the Perfon, who, according to the Arians, ani- mated the Body of Jefus Chrift. It cannot therefore be an unfair Queftion to al'k Whether this Perfon /3 un/peakably fuperior not to Men only but to Angels^ to whom the great- eft Things and the highefi T'itles, (even all that include not the Independency and Supr:macyof the Father in them) are to be afcribed ; who is the very next Perfon to the Jiipreme G'^d^ quite fuperior to all fubordinate Creatures, being God the Word, by Nature as truly God, as Man is by Nature truly Man ; Is it unfair I fay to alk whether this Perfon, this Spirit or Soul, with all thefe Divine Powers and Characters belone- ing to him, was an Human Soul ? If not ; permit me to aflc another Queftion. Could this Divine Perfon, by afluming Human Flefti alone, and not an Human Spirit with it, be laid to have affumed the Human Nature.? For is not an Human Soul as eflential a Part of Human Nature as Human Fleili ? And therefore can a Spirit of a fuperior Nature by taking Fleili only, become true and perfed; Man. And yet ftich Chrift calls himfelf in exprefs Terms. I^e feek to kill me, (faith he) a Man that hath told you the "Truth, St. Paul alfo calls him the Man Chrijl Jefus, And fo the Work of our Salvation which he came to perform made it neceffary he fhould be. For which Reafon the infpired Author of the Heb. ii. 17. Epiftle to the Hebrews fays, that in all Things (i. e. in FleOi and Blood, and in every Thing whatfoever belonging to Man) // behoved him to John vlii. 40. iTim. i;. 5. Sec cljo Afts xvii. 3 Rom. \ •IS- 1 Crr. xiv. 2^45. 47. Chri/i's Reafonable Soul ajj'erted. to be made like unto his Brethren^ i. e. like to other Men. But how Human Flelh and Blood, animated by a Soul unfpeakably fuperior to o- ther Men's Souls, is in all Things like to other Men, I acknowledge myfelf unable to con- ceive. Nor can the Gentlemen againfl whom we argue, I believe, folve the Difficulty any other Way, than by afferting that any intelli- gent Being or Spirit, of what high Dignity or Nature foever, if once clothed with Flefli and Blood, becomes a Man, But if lb ; the No- tion of the Apollinariam has fo far no Abfur- ^';'^p^J,7, dities in it. For if any Spirit without Excep- p'^f ^f^^ tion, even the higheft that exifts, may become "' a Man by taking Flefli ; then the Divine Word, though truly God, and of the Eflcnce of God, by fubmitting to animate an Human Body might alfo be Man. But to fuppofe Chrift's Body was fo animated, (the Confe- quence of which we know mufl be that the very Godhead fuffered Agonies and Pains, and underwent Death, when Chrift died on the Crofs) involves fuch {hocking Blafphemies in it, that even the Arians will join with us in con- demning fo ftrange and monftrous an Herefy. And indeed it v/as this Herefy which our Creed was principally intended to oppofe in the Verficle I am now going to defend : viz. that as Chrift is perfcB God, fo is he alfo perfect Silvan, of a iSeafonaftJe J^oul as well as human Flejh fubjijling. To the ApoUi?iarians there- fore I muft keep my Eye : But fince we muft look into the Charafterifliicks or Marks, which the Scriptures give us of the Spirit or Soul which animated 346 Chrijl\ Reafonable Soul ajjcrted. Serm. animated the Flefli and Blood of Chrift, fo far ^^^' as to {hew how impoffible it is ever to recon- cile them with the Godhead itfelfy the Rea- der, if he pleafes, may confider at the fame Time, whether they are reconcileable with a Being fo iinjpeakably fuperior not only to Metiy but to Angels ; with the very next Being to the fupreme God, nay with one who is, by Nature^ truly God. To begin then with my Text ; the Letter of this fays nothing, it is true, but that the Word ivas made Flejlo : From whence and from fome parallel Places of Scripture, our modern Arians would confirm the Notion that the Logos af- fumed only a Body of Flejh and Bloody and not a Soul (y). But how often is the Word Flep ufed in the holy Writings for the whole Na- Gen. vi.i^.ture and Effence of Man ? All Fleftj had cor- nipt ed his fVay upon the Earth (faith Mofes;) pf. 3vi. 4. / ^/// not fear what FleJJj can do unto me \ (faith pf.ixv.z. l^oly David.) And again, O thou^ that hear- efl the Prayer^ unto thee Jhall all Flejh come, iiki. xi. 5. cj-j^^ QiQ^y QJ- fl^ j^gy.^ jh^ji y^ revealed^ (faith I°i laf li. Ifeiah) and all Flejh pall fee it together. I will ^7. pour out my Spirit upon all Flep ; faith God Luke m. 6. himfelf bythe Prophet Joel. All Flejl: fiall fee the Salvation of God, faith our Bleflfed Saviour. Mat. xvi. And to Peter he replied, Blefed art thou Simon ''* Bar-jona : For Flejh and Blood hath not reveal- ed it unto thee ; hut my Father which is in Hea- Mat. xxiv. c^en. And, Except thofe Days Jhould bejlcort- 7ied, he lays again, there fiould no Flefh^ befaved. And by the Works of the Law, faith his Apoftle (y) Mr, Hallet'j Vindication of Mr. Pierce'; :i>uiries,p. 5 2, ^c. Z St, Cbrijl's Reafonable Soul ajferted. St. Paul, Jhall no Flejh be ju/iijied. Nay St. Paul puts the FleJJ: for the Soul itfelfy the Prin- ciple of willing and choofing and knowing : cai. u. leT He ufes it indeed for a Soul pfily minded, but '^.^l:^' ftill he ufes it for the Soul. / know (faith he) ^°"»' ^"• that in me^ that is in ?ny Flep, dwelkth ?io good T'hing : For to will is prejcnt with me^ but how to pey'form that which is good I know?iGt. Since then the Term Flefi, in the Language of the Prophets, of Chrift himfelf, and of his Apo- ftles, is fo frequently ufed for the Whole of Man ; why fhould the moft effential Part of him be excluded, only becaufe the Flefi is mentioned ? The Evangelift very likely might choofe the Word, F/^/Z', to exprefs the Frailty of the Nature he alTumed; but there is noRea- fon for thinking that becaufe he named Flejh^ he therefore deligned to exclude the SouL If the Mention of one Part of the Nature of Man fhould always be underftood to exclude the o- ther y our Adveriaries, I doubt, would be hard put to it, to reconcile many other Texts of Scripture. For if Flefi does not imply the Soul to be united with it ; why fhould Souly when it is mentioned alone, imply the Flefh ? And yet in numerous Places of the Bible, where fuch or fuch a Number of Souls is mentioned to import fo many Perfons, no one, I believe, ever imagined that the Text fpoke of naked Souls, or Souls dejtitute of Flejh. Although the Text therefore fays that the ^ wifdom Word was made Flefi ', it certainly means \h2itpahu%,T He was made Many or became Man ; perfecft '""'^'"^' Man both in Body or Soul. There being full Evi- Chriji'^ Reafonable Soul ajjerted. Evidence in tlie holy Writings for the one as well as for the other. St. Luke tells us, He Luke li. 52. increafed in Wijdom : Which certainly is to be ' underftood as literally, as his increafing hi Sta- ture. And if fo, " Wifdom (fays the moft learned Expofitor of the Creed) belongeth not to the Flefli, nor can the Knowledge of God (which is infinite) increafe. He then whofe Knowledge did improve together with his Stature, muft have a Subjedt proper for it, which was no other than an Human Soul (%)r This was the Seat of his finite XJnderftojiding : of that Underflanding which Matkxiii. did not know the Day ofjudgment. This again 3f«^^wiii was the Seat of the Will, which, tho' he would thY^iJi have \tjuhje5i to, was certainly dfiindi from, the Luke xxii. Will of his Father. Not my Will (faith he) but Jon. V. 30. thine be done. And again, I feek not mine own Will, but the Will of the Father which hasfent me, Thisconcludesftrongly againft \k\^ Apollinarians. For if the Word be of the ElTence of God, and one with the Father; then the Will of the Word could not poffibly be diftin6l from the Father's. But we fee Chrift had a Will which Vv^as not the Father's; and confequently he muft have in him a Principle that could will, befides the Word : And that Principle could be no other than an Human Soul. chrifijubjca For what other Principle could be touched infi^mkies "^Ith a fecling of our Infirmities, and even com- ^r^^J^^^v- paffed with Infirmity, as w^e are exprefly told Heb/i'v.15. Jefus v/as? Infomuch that he fuff'ered, being wal.'iv'.i. tempted, tempted of the Devil, ^nA in all Poi?2t5 Hcb. ii. 18. ? ' '5. (x) Bi/hopVtdiXiQHon the Creed, p. 160. tempted Chrijl\ Reafoiiable Soul ajferted, te777pfed like as ice ar-e. This furely muft ar- gue a Principle fubje^ll to Human Paffions and Emotions : And what other Principle can pof- fibly be fo ^ but an Human Mind ? To fay that the Flep could feel Temptations, and not the intelligent Mind that informed it, wou d be downright Nonfenfe: To fay that the God- head could be cotnpajjed with I?ijirmit)\ and in all Points tempted like as we are, would be di- red Blafphemy : And to lay that a Perfon by Nature God, or next to God, the Creator of Flelh and Blood and all Things, could be tempt- ed, or feel uneafy Pallions and Emotions excited in him, either by the World, the Flefli, or the Devil, all which are his own Creatures ; This I doubt the acuteft Reafon can never reconcile ; any more than it can how a Nature which had Wifdom and Strength and Power fufficient to create, iuftain, and govern the Univerfe, as the Arians confefs the JVord to have, could be fubjed: to thofe natural Affedlions and Paffions, Weak- neffes and Infirmities, to which we know Chrifl whilft on Earth was -always prone (a). For fometimes we read he groaned in the iS/>/r// johnxi.35. and was troubled : At other Times he cried out, Z^^ ^' ^'"• Now is my Soul troubled: And ap;ain. My /S'^^/J°^*^^''^7- ;• /• r 1 -R 7 1 • 1 f^^^t. XXVI. ts exceeding Jorrowjul even unto Death : which ss. was meant as literally, be fure, as it was fpoken. For to interpret [the -^i^x^i^ ^^^ Soul, inT^^souim thefe laft Places of a meerly fenfitlve Soul, will Snaf Soul. (a) See the Scripiuret and the Arians compared, p, ij — 20. ncN^er Chri/l's Reafonable Soul ajjerted, never do, at leaft not till it is firft proved, that the rational^ and th^Jhifitive^ Soul of Man are dillind: Principles, and that Reafon and Scn/h- tion can't both belong to one and the fame In- dividual Subftance. But this I doubt wou'd be a difficult Task {h), [c]. For that [the il^-j;^/)] Mr. Whif- C^] ^^'* ^^h'lftoTij who is one of thofe that admit a ton noted. Senfitive Soul in Chrift, but deny that he had a Ratmml one, thinks he has made a notable Difcovery, " That the *^ ancient Opinion was always, That Man was peculiarly *' [compofitum Ani}nar\ a compound Animal^ or a Being that " contained more Parts than Brutes, as having beiides the *' grofs Body, and its \^^^yS^ or] Scnfjhe Soulj a [nriy/Aot " or] Spirit beftowed upon him from above, to be [^o ^v?- " fAcviK<^'2 the Governor of the reft *. And {o, it is certain, good Men have, as he might have found in his iThef. V. New Teftament, without going any further. The very »3- txploU- Qod of Peace (faith St- Paul)) San^ify you wholly ^ and rhe Spirit a^^^y '^^ ivhole of you^ [«^o^A;5;.o^ ^^iv, to 7i-»sy^«, >Cj i, <^v;C''',^ Divine Prin- '^ <^,/V«^/Man ft," which fuppofes again that f L. 5. f. 6. p. 299, 300. :j: J alt. Mart, apud Grabe Sptcileg, Vol. 2. p. 192. li See Dr. Knight'j Confidcra- tions on Mr. WhilionV tJifiori- cal Preface, p. 3 — 6. ** Iren, /.. 2. r. 33. §. 5. p. 168. ft Ib.L.^. c. 8. ^2 p.^oi. See al foe. 6. p. 299, 300. nxhere be alferts the fame 'Ihingy and i-fjji largely upon it' of t hen. L. ^. c. I p. 292. II Hif^orical Preface p. 5, 6. * Hiftorical Preface, p. f^. f Ibid. fro7n JuiHn Majrtyr. /lj>ol. 2. §. 10. p. z6. Z ' fave 32^ C/jn/l's Rational Soul njerted, Serm. of Man, appears from abundant Places in Scrip- VII. ^ ture. It being frequently ufed for that prin- cipal Part of us which we are by all means to that the Union of the Soul and Flefh alone, without the Spirit, makes a perfect natural Man. Mr. IVhi/ion there- fore was right once if he could have kept fo ; viz. when he had " no Notion of any more than two Parts, a Soul " and a Body in Human Nature *." For no more there are in the natural State: And therefore when Julfin afcribes ^ thefe two to Jefus Chrift j he alTerts him to have the con- ftituent Parts of Man. For according to Mr. JVhiJions own ConfeflTion, ^' that Father exprefsly aflerts, that the *' intire Perfon of Chrift included [a -^^77' as well as the ^' Aoyct; and a si;',^.^] a Soul as well as the Divhic Nature^ " and a Body f." a Soul, (faith Irenxus) which he gave for our Souls, and Flefh which he gave for our Fielli :j:. MatxxaS. Agreeably to what our Lord faith of himfelf, that he ca?ne to give [his 4'^A^'O ^^^ ^'^^^^ ^ Ranfo?n for many. Flis Soul and his Flefh therefore were both of the fame Kind with the Souls and the Flefh for which they were given. And therefore if Mr. Whifton had apprehended what the An- cients intended by the [iiv£b>« or] Spirit^ he would not have confounded it with the Rational Soul., and fo eagerly have embraced the Heretical Notion of Chrift's having no Soul as foon as he met with it j which according to his own Account of himfelf was the very Rock on which he fplit II . For he would ftill have perceived that by [the ^^Z'^ the Souly which Jujiin Martyr afcribes to Chriii-, he meant the immortal^ Rational Principle in Man : For thro' that whole Fragment from whence Mr. Whijhn made this imaginary Difcovery, Jtiftin is arguing againft thofe who denied the Refurredion of the Flefh, and aflerted that [the 'W/j''\ the Soul only could be faved. In Oppofition to whom, the Martyr by many Arguments proves that the Flefh will be faved as well as the Soul, and in Order to that Chriji*s Reafonable Soul ajferted. 353 fave (a) ; for that immortal Part which never Serm dies ; for that Soul which thofe that kill the ^^^ Bod)\ are not able to klll^ but which lives and Mat X. zS, that Salvation, will be raifed again ; the Body and the Soul being both necelTary to complete the iManhood, to the whole of which, and not to one Part of it, Salvation was promifed. " For fince it is declared (faith he) that Man '' lliall be faved ; that Declaration is alio made to the Flefh : " For what is Man but a rational Animal confiding [j;^ " -^ ^;:*i? y^^ (nvfjuccloc,] of a Body and a Soul ^ Can therefore " [the '^vyjr,'] the Soul by itfelf be a Man ? No- But the " Soul of a Man. Can the Body therefore be called a " Man ? No; But it is called the Body of a A^Ian. Where- " fore, if neither of thefe by itfelf be a Man ; but than *^ which is compounded of both be a Man ; and God *' has called Man to Life and the Refurredion ; then he '^ has called not a Part of him, but the whole, [siiptV*, ^' Tr.v ■s^vx.vi'j i^ri o-oifAci^ that is, the Soul and the Body. And '' would it not be abfurd (lince thefe are as it were one, " and in the fame Perfon) that one fhould be favcd, and " the other not ? For fmce it is not impoffible (as has been " fhewn) for the Flefh to be regenerated j why fhould there be that DlfrerenCS [^wrTs ry.v i^i' '^v^y.v . 5 * from Jull. Mart. ^/^/. 2. §. io./).36, '' Man, C6r^'s Reafon able Soul ajferfed, 355 *' Man, without any other Rational Soul at Serm. " all (d). However, " If a true Notion of ^^\. " this Point be fo exceeding confiderable, and " of the utmoft Confequence to the right un~ " derflanding thofe truly Chriftian Myfteries " of the Incarnation and Sufferings of the Son " of God J If it would give the greateft Light " poflible, not to thofe Points only, but to *' the entire Subjedl controverted between the " Catholicks and the Arians, as a modern " Arian aiferts it would (e) j and yet he him- felf be fo very much in the Dark about it; How juftly may we remind him of that Cau- tion of our Lord, 'Take heed that the Light i^^kcTLi^,^,, which is ill thee he not Darhiefs : For if the ^''^' ''* ''^* Light that is in thee be JDarknejs^ how great is that Darhnefs ? But from Jefus the Son of God himfelf, who chni^T^zx:- himfelf vouchfafed to be the Light oftloe V/orld, flfT^^. which he that folioweth fijall not walk in Dark- nefs^ but fiall have the Light of Life -y and from the Spirit cf ^rnth, which the Son gave and c. -xvi, 13. fent to the Apoftles, to guide them info all Truth J From them you fee we learn a very different Doctrine. For we learn that He, who before the Worlds was perfeB God^ was, when he vouchfafed to be born in the Worldy Tj^Ztlttt SiBan, of a reafmable Soul^ as well as Human Flejh fuhf fling, i. e. He partook of the true and entire Nature of Man ; was com- pounded of Flefh and Soul or Spirit ; was de- (d) Mr.^ViilQiCs WJioricaiy (e) Ibid. Preface, p. 5, | A a 2 ficient Chriji^s Reafonable Soul ajf'erted. ficient in no Part belonging to Man 3 nor ex* empted from any Human Weaknefs or Infir- mity. S272 indeed is always excepted : But Sin only. Nor properly fpeaking is that an Ex- ception 5 fmce Sin by no Means completes our Nature, but ruins and debajes it. But Sin^ I - fay, excepted, all that our Nature confifls of, or is fubjed: to, was perfectly in Jelus. And iTim.ii.5. tl-ej-efQi-e fjj^ Mediator between God a?id Man is pronounced by St. Paul, the Man Chri/l ye-- I Cor. XV. jlis. For fijce by Man came Deaths by Man was to C07ne aljo the ReJurreBion of the Dead. i. e. The Refurredion v/as to be effedled by one fabiifling of the fame conilituent eifential Principles, with him who firft occafioned Death ; which was not done, unlefs Jefus, the fecond Man, had all the Parts of Human Na- ture, which thefirfi Man, Adam^ had. thrift ^isob So that from what has been faid appears the --j^ 4^ian Truth of fo much of our Creed as afferts that, T^he Right Faith is, That we believe andco7ifefs that our Lord J ejus Chrifl, the Son of God, is (&nt iintJ sa^an 3 God of the Subftance of the Father^ begotten before the Worlds \ and Man of the Subjiance of his Mother, born in the World ', perfedl God, and perfeB Man ; of a Reafojiable Soul, and Hu?nan Flejh fub fifing ; equal to the Father, as touchi?ig his Godhead -y and ififej^ior to the Father, as touching his Man- hood, For we plainly fee that, as the fecond of our Thirty nine Articles expreifes it, The Son, which is the Word of the Father, begotten from everlajlifig of the Father-:, the very and 2 eternal "Jefus^ not two, but one Chrifl, 3^7 eternal God, of one Suhjlance with the Father, Serm. took Ma?is Nature in the JVofnb of the Blefed ^^^• Virgin, of her Siibftance : ^D tljat ttoo tD^olc anD prrfcct |3aturc^, tfiat i^to fap, tljc^Soa- J)cati ants tlje ^Sl^anl^ooti, iisctt joined tisgcr^er. For that Divine Nature which Chrift had be- fore the Incarnation, could not by Reafon of the Incarnation ceafe to be ; but muft ftill remain the vei-y fame it was before. Confequently fince he who was very G(?^ became Man-, from that Time he muft really and truly be [eedvS'ficoTrog'] God-Man, or God and Man. But although (faith our Creed) he be God and wt not Man ; pet Ije i.^ not ttoo Mt one CSjriff ;onecw. guarding as I have faid f) the Catholick Faith againft the Mifconftrudtion of the A- pollinarians, who charged the Church with doing what Neftorius indeed afterwards did, viz. with afferting that there were two Chrifts, or that Chrift was two diJiinStPerJbns, the one the only begotten of God, the other the Son of the Virgin Mary (g). But contrary to this the Church always ^'-^f ^'^ord jtaught that though the Natures be two, yet afy'^plfticu- being joined together in one God-Man, i^^ p^'^fonTut is not two but one Chriji : The Per/on being ^^e Nature ftill but one, the one Divine Perfon of the Son '' of God, who did not fingle out any other Per- fon to dwell in, as Neftorius taught (h), but affumed the Nature or Siibftance of Man, be- (f) Seep. 317. Creed, p. i 99, &c. ii) Dr. Waterland*; A (h) Set a 3 '/>. fore 358 y^f^^-i not two, but ontChrifl, Serm. fore it had any feparate perfonal Exigence. ^^j|/]^ Had the Word indeed according to Neftorius affumed to himfelf a Perfon, that had fubfifted as a Perfon before it was affumed ; then Chrift would have been, as Neftorius fuppofed, two feveral Perfons. But this our Lord did not do : He affumed not to himfelf any Son ojAbrahcun^ but as our Englifh Tranflation of the Epiftle Keb. n. le. to the Hebrews expreffes. He took en him the Seed of Ab7'aham [d]. Or as St. Paul ex- Rom, i. 3. preffes it, He was made of the Seed of David Hebrews li. \p\ ThIs Tcxt as it ftaiids in our Tranflation raight be 16. 'variouf- thus interpreted : Feriiy he took not on him the Nature of lytranjkted. j^^^^i^ . y^^ ^^ ^^^^ ^^ ^^-^ ^j^^ 5^^^ ^ Abraham. But the JVIarginal Reading, which is clofer to the Greek *, is very diflFerent, viz. He taketh not hold of Angels ^ hut of the Seed of Abraham he taketh hold. i. e. He taketh not hold of fal- len Angels, but of faithful Men, to deliver them from the Power of the Devil and Death. And in this Senfe is the Mat. xiv. Word ufed by St. Matthew : When St. Peter began to 31 Com- fink, Chnik Jlretching forth his Hand^ lifnXu^ilo uvlS'] caught "Ecduf : hold of him, and faved him from drowning. So here, the II. i^ithe Son of God, who did not take hold of the Angels when Greik. xhty were falling, yet took hold of Mankind, when they were ready to fink into the fame Perdition. And this Tranflation I know is beft liked by many good and learned Men f. And if this be the genuine Senie of the Words ; they wont prove that Chrift took upon him our Nature v/hilft it was Seed, and before it was Man, (for which Pur- pofe they have been ofren produced;) but only that he refcued the Seed of Abraham in general, i. e. all that are the Children of Abraham by Faith. Ov yatp JV^tf 'AyyA&'i' Iri- I w 'ET/A«f/Xav':;L<;«j, and TilJot- f See LeighV Critica Sacra fon'j Sermons, p. 536. atid . Hammond'i Praciical Cate- chijm. /. 15. according i J ejus ^ not two, but one Chrijl, according to the Flejh. Which miift mean that he was made of the very iirft original Element of our Nature, before it came to have any p^r- fonal human Subfiftence. So that the Word was united with both Parts of Man, the Body and the Soul, at the very Inilant that they came into Being. The Flefli and the Conjunc- tion of the Flefli with God, began both in the fame Moment. Nor had the Soul any feparate Exiftence by itfelf, or Union with the Body, before it was united with the Word alfo. So that the human Nature itfelf had no Perfonali- ty, till the Perfon of the Word, by uniting it with himfelf, gave it Perfonality. For fince at the very Moment of its coming into Being, it was united with the Word, who was a Per- fon before ; it could be but a Part of the farhe Perfon, who exifted before in his Divinity on- ly, but now alfo in the Form or Like?7ejs ofphu, a. 7. ' Man, By this Change in the Manner of Chrift's ^^^ P^^-fi" Subfiflence, he became, it is true, from a Perfon lomtuLt^ Jimple or uncomfounded^ a Perfon compounded \ ^"'^'"' i. e. a Perfon confifling of two Natures^ the Divine and the Human ; which Human Na- ture being alfo compounded of a Soul and a Body, there are properly fpeaking three Sub" fiances in Chrift \ viz. the Word^ the Soul and the Body. So that *^ as in the Godhead (faith " Vincentius (i) ) there is but one Sub/iance, " and yet three Perjons, fo in Chrift there are (i) Jd-verf. Haref. c. 19. /. ^^, A a 4 « two "Jefm^ not two hut one Chrijl, two [I fhould rather fay, three\ Subjld'/ices, and yet but one Ferjon, In the Trinity there is one and another Perfon ^ yet not one and " another Thing : In our Saviour there is one " and another Thing ; yet not one and ano- '' ther Perfon." %i tije To illuftrate this the Creed draws a SimiH- Hr^oui tude from the Compofition^ and yet Unity ^ of a «aJj'^itifj natural Man. %$ tfjC i^cafoiui&Ic ^DUl antr ^.an fo fKeff) i^ one ffigan ; fo 7Toc] or God-Man, one " only fingle Perfon, becaufe not divided or difHnguifhed ^^ into more intelligent Agents than one, having each of f' them the diftindive Charaders +." * Dr.Waterland'^ Second De- I -\ Ibid, and p. 367. Jence. %. 15./. 366. [ con- Jefus^ not two, hta one Chriji. confiftent with the 'U?2ity of his Perfon. But that it anfwers in every Refped: the CathoHcks do not pretend. Like other Parallels, it is \n fome Things lame and deficient. For Soul and Body are imperfedl Natures , both concur- ring to the Exiftence of a Perfon, which is not complete, whiift either Part is wanting to the other. The Soul indeed may exift and live without the Body, and, as has been faid, be A Perfon without it : But not a co?nplete and per- JeB Perfon, the Body being as neceffary as the 5oul itfelf, to make a perfed: Human Perfon. So that properly fpeaking, they make up but one fingle Nature between them ; the Nature being not entire, but when one animates the other. Whereas in Chrift the Meeting of the Divinity and the Humanity together, confti- tutes two difierent Natures in him, each of them complete and perfed: in itfelf without the d- ther. The Godhead as full, before the Incar- nation, as it has been fince; and the Manhood being no perfeder (that is, .not perfeder Man) through its Union with the Godhead, tRan it v/ould have been, had it exifted without fuch Union. Andthenfcre Ih thc Ufe of thls Comparifou therefore we /o ^. cauti- j^^ft \^Q cautious and re/erved, and not wreft it to an Heretical Senfe as the Eutychians did, pleading for o?ie Nature only in Chrift after the Incarnation, as the Body and Soul, after theif Union, make up but one only Nature in Man. By ftretching it thus, they did not illuftrate the Truth j but obfcure it. And therefore though this ' Similitude was much ufed by the' Catho" "Jefin^ not two, but on^ Chrijl. 363 Catholicks, as an eafy and familiar one, down Serm. from the Apollinarian Times to that of Euty- ^^^j; ches ; yet, when it came to be thus perverted, the CathoHcks very feldom made ufe of it, any further than to difpute againft or condemn it, or at leaft to guard and quahfy it with proper Cautions and Reftridtions (I), But before we proceed to the DiJihiBion thaf^-^^ unity remains in the Natures of Chrift, let us finilh krK ^z- whatwehaveto fay concerning the Unity oichuntV^' his Perfon. Concerning which we have learn- ed that the Godhead and Manhood {2i% our Church fpeaks in her fecond Article) were joined toge- ther in one Perfon whereof is one Chrijl^ ve- ry God a7id very Man, " There is not (as Vincentius of Lirins fays) one Chrift who is God, another who is Man, But one and the fame Chrift is both God and Man. • There is in Chrift, the Word, the Soul and the Flefh : But all this is but one Chrift, but one Son of God, but one Saviour and Re- deemer of the World (m). For in Scripture he is reprefented in the fame Manner, as any other iingie Perfon is reprefented, viz. as one I, one He, one Thou, whether he is fpoken of in refpedl of what he is .is the Logos, or as having an Human Soul or an Human Body. The fame Chrift made the Worlds increajed in Wifdow^ and was pierced with a Spear, In v/hich three Ex* amples it appears that the Logos, the Soul, (I) Dr. Waterland'j Jth. \ [m] Vincentius adv. H^ere/. Creed. /. 194. | c. 19. /. 57, 58. " and 364 y^^-^> ^ot two, iuf one Cbn/l. Serm. '' and the Body, all go -to make up the one ^^^^}^ *' Perfon, the one compound Perfon of Chrift. " And hence it is that the Churches of God, " following the Common Idea of a fingle Per- " fon, which they found to fuit with theScrip- " ture Reprefentation of Chrift, have rightly " and juftly included all the three Conftitu- " ents in one Perfon f ;;j." michpro- And therefore immediately after the Con- *£: 'In^' feffion of our Faiih in one God the Father Al- <©4fi»e mighty^ &c. in the Nicene Creed, we imme- SSlt.^ "^ diately add, SUnti in one Slorti ^cfu^ Cfttillr. And this we are taught and inftruCled to do j^ccordifig to by the whole Tenor of Scripture : For the A- l/Hoiy""' poMc St. Paul exprefsly tells us that as fbere Scripture. /^ f^ ^^^ jj^f ^^^ Q^^ ^^^ Father of who?n are all I Cor. viii. ^ ^ . . J ^ 6. Things and we in hi?n^ fo there is but one Lord yejiis Chrijly by whom are all Things^ and we Rom. V. 12 by him. And in another Place he proves that "~^9- y^fus Chrijl by whom came our Righteoii/nefs and Life^ is as much one^ and one only, as Adam was, by whom came i?i Sin and Death, And upon no other Account, than of this moft intimate Union, can it be ; that thofe Things which were done to the Human Nature of our Lord are in Holy Scripture fo very frequently afcribed to the Divine Word. For St. John I John iii. we find fcruples not to fay that God laid down Aftsxx. '^ his Life for us \ nor St. Paul that God pur- chajed his Church with his own Blood \ St. Peter Aasiii.15. that the Men of Ifrael killed the Prince of (n) Dr. Waterlandv Stcond Defence, p. 36.8. Life, "Jefus, not two, but one Chrtjl, 365 Life 5 nor St. Paul again that the Frinces of Serm. the World crucified the Lord of Glory : And ^^j[;. this becaufe, though it was not the Godhead iCur. a. s. that fuffered 3 yet the Perfon who iufFered was God. It was the fame Perfon who exifted be- fore, and from all Eternity, in the Divine Na- ture ; though now he fubmitted to be born, and live and fuftcr, and die, in the Human Na- ture which before he had not. But this Human Nature, not having been pcrfonal before it was affumed ; the Perfon (as I have faid) muft re- main, but one and the fame ftill : viz. the Perfon of the eternal Word, who, as my Text fpeaks, was made Flejh and dwelt amongli us, and who alfo was crucified for us ; and therefore may as well be faid to have fuffered Death, as to have raifed the Dead from their Graves [f]. But from the Unity of the Perfon the Creed Twodifiina: leads us on to confefs that t\iQ Natures are ftill 0^^'^." diJiinB, It is true the Creed has not this par- ticular [f] Though the Title of [Q'.oIokc? or] Mother of God, The TitU, which was anciently afcribed to the Blefled Virgin, makes Mother of no Part of our Three Creeds or Thirty nine Articles, and ° * might therefore be waved in this Place ; yet fince it was founded upon the Unity of ChrilFs Perfon, and was once the Occafion of high Difpuces in the Church, I think it not amifs to fay fomething, by Way of Note, concern- ing it. Its not being taken into, either the Nlcene, or Athana- wh^ not in fian^ Creed, is certainly owing to the Antiquity of thofe '^^ ^ic^ne Creeds, which were both compofed, the Athanalian as well ^"^ ^r^^^^l' as the Nicene, before the Herefy of Nejiorius was broach- ed j and confequently before that Title of the BlefTcd Vir- gin was aflumed (in order to obviate that Herefy) into gene- ral Uie. Notj but that this Title was from very ancient • Times 366 In one Chri/i, Two Natures difti}0. Serm. ticular Term again in it : It does not in expreis Words either affert two Natures in Chriil:, or VII ^y Confirmed by the third General Council at Ephefus. Ajcrihcd at.' Timcs afcribcd to her *. And of fuch Ufe did It prove, '^'>"^6' j^'^' that the Nejiorian Herefy (which aflerted two diftinft Per- Vjrgin a- ^^^^ -^ Chrifl ) was firft difcovered by a magifterial denying that the Blefled Virgin was Mother of God^ from a Suppo- fition that what was born of her^ was not that Chriil: which was God, but that only which was Man f. And there- fore the third General Council of EphefnSj which was con- vened againfl that Herefy, confeffing but one only Chrift in all, and him to be God, confirmed that Title to the Blefled Virgin j who being the Mother of him that was God, might properly be called the Mother ofGod^ according to his Huma- nity^ as it was afterwards exprefled in the Confeffion of Faith drawn up by the next general Council held at Chalcedm %. I fay this Title was confirimd to the Virgin by the Council oi Ephefus : For it was not then new coined and invented. For, A^^(7r/Ws or his Presbyter Anaftafius'soppofing it, occa- fioned the Meeting of that Council ^ and confequently the Title itfelf muft have been in Ufe in the Church before. It had been afcribed to her by Eujebius ||, by Alexander of Alexandria **, and before either of them by Origen^ who tookOccafion largely to expound it ff. Nor Aotslrenesus exprefs any thing lefs than that Title implies, when he fays that the Angel declared to her \ut portaret Dcum\ that fhc iliould bare God within her W- For if- Ihe bore him, fhe brought him forth too- and then was ^ixo, truly the Mother of Gcd. Before him again the truly Primitive. Ignatius^ the Difciple Mtav anci- mtJy ujcd. * See the Note in Bipop Pear- fon on the Creed, p. ijj, 178. and the Notes in ReevesV A- pologies. Vol. I. p. 293, 294. Fide etiam Suicer in Symb. c. II. p. 239 — 242. 'uel o.pud Thefaur. in&iolox.o'-,. Confute e- tiam Bevereg. Annotate in Ca- nones Concil. Ephefin. p. 104. •f Vincent. Lirin. c. IJ- p- 51. Socrat. £. H. L. 7. c. 52. et Fide eiiatn Bevereg. ut Ju- pra. \ See before, p. 316. II Eufeb. de njit. Conflantin. //. ?. f. 43. />. 601. ** Theodoret. E. H. L. i. c. 4. p. 20. tf Socrat. E. H. L. 7. c. 32. ^ 382. X% Irenxus. L. 5. c. 19. p. 316. deny In one Chrijl, Two Natures difimB, 367 deny the Nature to be but one. But this again Sera^ is owing to the fame Caule as the other ; viz. ^ _ ^ to the Creeds having been compiled, as before the Neftori^n, fo confequently before the Eii- tychiaii Herefy, whicli firft occafioned thofe critical Terms to be introduced. However the Expreffions ufed in this Creed are fuf- ficient to obviate and preclude this Herefy. Since although it confefTes not t-wo^ but one Chriji y yet it pronounces him to be nc al- -Serm. togctf)tr ; not bp ^Confufion of .4>iifc(!ancc, but ,Y^ 6p Unitp cf JDcrfon. Where, though it om- mto- confeffes our BlelTcd Lord to be one altogether ^^^^%' with Refped: to his Perjon ; yet it plainly af- S°lu^|,°" ferts both the Natures^ or both the Subftanccs^ iiancr, tut to be flill dIftinB. He is not one by confound- cf pcr"on. iyig or jningling two Subftances or Natures into G7W Subftance or Nature : The Godhead was not tranliibftantiated into Manhood, as the y/- follinariam pretended ; neither was the Man- hood fwallowed up of the Godhead, as the Eiityihians not long afterwards taught. Either of thefe was naturally impoflible. For on the one Hand the Divine Nature, which is un- created, immaterial, immutable, impaffible, could no ways become created, material, mu- table and paffible. And on the other Hand it is repugnant to a Nature finite and temporary, i. e. a Nature that had Beginning, to become Beginninglefs or i^a parte ante) eternal. The Godhead could no more exalt the Humanity *' but that God affumed the Human Nature • which is true, " and not liable to any fuch Mifconftrudion as the other. '' And therefore it is certain that thefe Words of th^ '' Creed, according to the common Copies, are not fo cau- '' tiouily or accurately chofcn, as they might or would have " been, had the Creed been drawn up after the Euiychian " Times *. However that the Compiler's Meaning v/as right, appears from the Verfe that immediately follows, i.^ will be ihewn above. Dr. WaterUnd, at before, p. 193, 194. B b into h one Chrijly Two Natures diJlinB, into Divine Perfedions, than the Manhood, when afllimed, could fubjed: the Godhead to Human Infirmities. No; Chrifl's Divine Na- ture, after the Incarnation, luffered no more, than if it had never been madeFlefh : Nor did the Human Nature (after the Union with the Divine Nature) feel lefs in its Sufferings, than it would have done fuppofing it had not been united. '' Whatfocver (faith the found and '*' judicious Hooker) is natural to Deity, the *' fame remain eth in Chrill uncommunicable *' to his Manhood : And whatfoever is natural ' *' to Manhood, his Deity thereof is uncapable. Properties s/" The tYUQ Propertus and Operations of his cbnji\ Dei- <.c D^ify ai-e^ to know that which is not pof- " fible for created Natures to comprehend ^ to '' be fimply the higheft Caufe of all Things, " the Well-fpring of Immortality and Life; to " have neither End nor Beginning of Days; " to be every where prefent, and to be inclofed " no where ; to be liibjed: to no Alteration or " Paflion ; to produce of itfelf thofe Effeds, " which cannot proceed but from infinite Ma- The Proper- " jcfty and Powcr. The true Properties of ti... ofhh cc ]^: j^anhood are fuch as Irenseus reckoneth " Up. If Chrijl had not taken Flefi from the " very Earth, he would not have coveted thofi " earthly NouriJlome7its, wherewith Bodies which " be taken from thence be fed. T^his was the " Nature [i.e. the Human Nature] which felt " Hunger after long Fa [ting, was defirous of '' Reji after T'ravel, teftified Co?npaffim and " hove by Tears^ groaned in Heavifiefs, and " with Extre?nity of Grief even ??ielted away LtoneChriJf, Two Natures c]!Jlir?c^. 371 " ^(fflf^ ^^^fo Bloody Sweats fo). To Chrlft we Serm. *' alcribe both working ot Wonders, and ^^^• " fuflering of Pains : Wc iilc concerning ^'"^^'"^ *' him Speeches as well of Humility, as of ^' Divine Glory : But the one we apply to that " Nature which he took of the Virgin Mary, " the other to that which was in the Begin- *' ning. We may not therefore imagine that '' the Properties of the weaker Nature have " vaniftied with the Prefence of the more glo- '.' rious, and have therein been fwallow'd up " as in a Gulf fpjr Thus was Chrifl one altogether^ not by Con- fufion of Subftance, but by Unity of Pcrfon. The Natures were ftill diftind, though fo united as to conftitute but one and the lame Perfon betwixt them. As the fecond Article of our Church fpeaks, Two whole andpcrfeB Natures^ fl^e Godhead and Manhood were joined together in one Perfon^ never to be divided. — ^ They never were (iince they were united) nor t/^ Tw ever will be. From the very Moment of their ncvcrTo be firft Union they have been, and will continue ^''''^''^' forever, infeparable. Even when he died, though his Soul forfook the Tabernacle of his Body, yet the Godhead did not forfake the Soul. That ftill remained in Union with the Deity, by the Power of which the Body alfo was foon revived. And therefore if Death could not break the Union, they muft remain united to all Eternity. The two Natures will be always (0) Vuie Irenxum. Z,. 3. c. I (p) Hooker'; " Etdffta/iical 22. §. 2. p. 219. I Pclitj. L. 5. ^. 53./'. 192. - : B b 2 joined ^he whole DoBrine fummed up. joined in one Perfon, wkercof is one Chrijl very God and very Man^ who truly fiiff ere dy was cru- cijicdy dead and buried^ to reconcile his Father to uSy and to be a Sacrifice not only for original Guilty but aJjojor aBual Sins of Men (q). rbeDc5irhe «' Xo gathcf therefore into one Sum all that \atiL fum- *' hitherto has been ipoken touching this Point incd up. ^^j^j jj^ ^Y-\Q Words of the fame judicious and excellent Author I juft now cited) " there are " but yi^r Things which concur to make com- " plete the whole State of our Lord Jefus " Chrift ; His Deity, His Manhood, the Con- " jun^iion of both, and the DifiinBion of *' the one from the other being joined '* in one. Four principal Herefies there arc '' which have in thofe Things withftood the '* Truth. Arians by bending themfelves a- '' gainft the Deity of Chrift ; Apollinariams^ " by maiming and mifinterpreting that which " belongs to his Human Nature ; Nejiorians '' by rending Chrift afunder, and dividing him '' into twoPerfons'y the Followers of Eutyches " by confounding in his Perfon thofe Natures * Vwhich they fhould diftinguifio, Againft thefe *' there have been four moft famous, ancient, *' general Councils: The Council of Nice to " define againft v^r/^;?^ ; againft Apollinariam ** the Council of Conjlantinople \ the Council " of Ephefus againft Nefioriam\ againft Fu- " tychiafis the Chalcedon Council. In four *' Words, S^KKvi^Qoq, TiAiMgy ^ASictpi]c^gy 'Aa-vyx'^" ** T&jgy] J'ruly, PerfeBly, Lidivifibly^ DifiinBly^ (q) Article 2. " (The 7he whole DoBrifiefummed up. ** (The firft apply to his being God, and the " fecond to his being Man ; the third to his '^ being of both one, and the fourth to his *' ftill continuing in that one hoth) \Nt may " fully by way of Abridgment comprize what- " ever Antiquity hath at large handled, cither " in Declaration of Chrillian Belief, or in ** Refutation of the aforef lid Hercfics. With- " in the Compafs of which four Heads, I may " truly affirm, that all Herefies which touch " but the Perfon of Jefus Chrift, (whether " they have rifen in thefe later Days, or in any " Age heretofore) may be with great Facility *^ brought to confine themfelves. We con- *' elude therefore that to fave the World it was " of Neceflity that the Son of God fliould be " thus incarnate, and that God fhould fo be ** in Chrift, as has been declared (r)y For ,ln order to this Salvation two Things were requifite; the one, that Death, which was the Punifhment denounced by God for Sin, fliould be undergone by the Nature that finned', the other, that fince one Perfon only was in that Nature to fuffer for all, he fhould be of Dignity fufficient to atone for all. And thefe two Things being neceffarv, it followed that this Salvation could not be effeded, unlefs that one Perfon, who undertook it, had, toge- ther with his Human Nature which was to fuf- fer, a Nature of fupreme Dignity to raife the Value of his Sufferings. He muft therefore be (r) Hooker'j EccUfaJlical Polity. I. 5. f 54./*. 195, 196. Bb 3 God Condufion. God and Man both : Marty that he might fuf- icr Death which God could not ; God^ that he might merit by the Sufferings he endured, which Man could not. yuftice required that the Nature fufFering fhould be Hu?na?je ; Mer- C)\ (that the Sufferings might be of full Price,) provided that the Per/on who fuffered fhould be Divine, " Let us then lift up our Hearts unto the " Lord; let us give Thanks unto our Lord *' God : For it is very meet, right, and our *' bounden Duty, that we fhould at all Times, " and in all Places, give Thanks unto thee, O ** Lord, Holy Father, Almighty, Everlafling " God; " Becaufe thou didfl give Jefus Chrifl thine " only Son, to be born for us, who by the *^ Operation of the Holy Ghofl, was made '' very Man of the Subflance of the Virgin "Mary his Mother, without Spot of Sin, " to make us clean from all Sin/' For this llupendous Inflance of thy Love, Glory be to thee, O Lordy in the higheft^ on Earth Peace, Gcod-will towards Men. Blejfing and Hojiour^ and Glo'ryy and Power ^ be unto him that Jit teth upon' the throne ^ and unto the Lamb for ever and ever. Amen. THE 375 THE DAMNATORY CLAUSES I N T H E At HAN A SI AN Creed Explained and Vindicated. The Eighth SERMON. Mark XVI. 15. And he /aid ujJto theniy Go ye i?ito all the Worlds and preach the Gojpel to every Creature, 16. He thai helieveth arid is baptized^ (Jjall be ' faved; but he that believeth not Jldall be damned. IF I have been fuccefsful in my five immedl- Serm. ately preceding Difcourfes ; I ihall truft that ^'^^^^• (fo far as the Doctrines of ^ co-equal a?jd co-imxo^MSo.o: eternal Trinity in Unity ^ and oi perfeB Godhead and Manhood in one only Chrijl are concerned) the three Creeds, (the Explanation and Confirma- tion of which, as to thefe points, I have been endeavouring) even Nice Creed and Athana^ Jiuss Creedy as well as that which is commonly called the Apoflks Creeds ought throughly to be B b 4 receii'cd The OhjeBions made to the Damnatory Claufes, received and believed^ for that they ?nay be proved by mo/i certain Warrants of Holy Scripture ; as the Eighth Article of our Church affirms. rheObjec- But fuppofe, may feme fay, it fliould be irV'mna-g^ai^ted that we have made out the i:'ruth of our tory ciaufcs. ]3od:rines ; yet how does it appear that thefe Do6lrines are {w<:}[\ fundamental Articles of Chrif- tianity, as that a belief of them is neceffary to a Chrijiians Salvation ? How can we defend the Creed called the Creed of Athanqfiiis in particu- lar, which makes the minute and critical Defi- nitions it gives of thefe Dodlrines fo necefary to the everlafting Salvation of all Men^ that Who- foever will be faved^ it is necef'ary before all things that he hold the Catholick Faith^ as it is there with fo much Curiofity explained -, and that except every ofie do keep it, in the Senfe there explained, whole and undefiledy without doubt he fhall perifh everlajli?igly ? How, it will be afked, can we prove that God ever made the Salvation of his Creatures to depend on the Belief of fuch Niceties, as few of them can ever comprehend ? Or, if this cannot be proved ; how fhall we vindicate either the Author of this Creed in dealing out the Sentence of Damnation fo free- ly ', or the Charity of our Church, in admitting into her publick and folemn Offices, a Creed, which, however true as to its Docftrines, is fo very fevere and uncharitable in its Cenfures ? Such Queilions as thefe I own may be aikedj And if they are modeflly and humbly propofed, the Propofers of them have a Right to a candid Anfwer. For it is acknowledged that there have f)een formerlv forne very great and good Men, who I'he SiibjeB of the following Difcourfc. 377 who have notified their Diflike of fome Expref- Serm. fions in this Creed, and particularly of the Ver- ^Y^f^ fides which are ufually called the Damnatory Claifes : And fince there may be fome fober, ferious, and well-difpofed Chriflians ftill, who from the Objed:ions of others, or from Re- flexions of their own, may be prejudiced againft our Creed on the fame Account ; I fliall think my Time and Pains well fpent, if with one more Difcourfe I can be able to give the leaft Eafe to a fingle Mind. Thefe Claufes therefore I fhall now take under particular Confideration : And to treat of them in as clear a Method as I can think of, I fliall, I. First, Examine how far the Damna- General di- tory Claufes extend: Againft whom they are ^[y?;4.'^" damnatory : And in what Senje againft any. And then, II. Secondly, I {hall ihe w that the Scrip- tures, in clear and exprefs Terms, condemn all Perfons that are condemned in the Creed. I. My First Head I (hall fubdivide into suh.Di^iji<^ three 5 and fhall examine, tf/. '"^' I. Firft, How far^ or to what Ver fides of the Creed the Damnatory Claufes muft ne- ceflTarily be underftood to extend. %, Secondly, Who the Perfons are, they muft be fuppofed to mean. 3. Thirdly, What the Sente?2ce is which they pronounce. What, I'he Extent of the Damnatory Claufes. JVhat, according to the Creed, the Catbolkk Faith is \ Who are to believe it ; and under wliat Penalties ; are the three Things which under the Firll Head I propofe to enquire into. If cw^ "^ • Firft, I fhall examine, how far ^ or to what. hovihxih.yVer/icks of the Creed, the Damnatory Claufes ]hTDoarire mull of Necefiity be underftood to extend. I ^^/i'.Tri. f^y^ of Nt'cejity : For no further ought we to fuppofe them to extend, than the Conflruction of the Creed necefj'arily requires. There are many, I know, who imagine that thefe Cen- iiires are defigned to extend to the whole Creed : But the Conftrudion of the Creed makes no fuch Application neceffary. Nay, it feems ra- ther to confine fuch Application to itstn or eight Verfes of the Creed at mofl. For pray obferve the Words of tlie Creed :- — l^fjafpcbct: toiil 6e fa'uet!, Before aii tJiing^ it i^ ncceffatp tfjatltic l|[0ltirSje€at{|DUcfefait{); 3B{)kf) f aitl^ t^ttt^i ebctp one bo fecejr toftole antJ untieftieti> ipitliout tiou6t %t ^ail peri(I> eberiafiingip. ^) And what is the Catbolkk Faith ^ on the Belief of which fo rinuch depends? Why, fo far as ' the Dodrine of the Trifiity is concerned, it is comprized in two Verfes, which immediately 1) follow. Cfje €atljDlkft fm% the Creed tells us, i^ tJji^, Cijat W toorl^ip one <0oti in Crinitp, ants €ttnitp in Snitp ; neitljer con- founbins tlje perfcn^, nor tiiintJing tl^e d&iib~ Caiicr: /. e. That in the one God we worihip three Perfons, and the three Perfons as one God : not making the three Perfons one Per- fon ; )) ^he Extent of the Damnatory Clau/cs, fon ; ncr the one God, three Gods. This, as to the Doctrine of a "Trinity in Unity ^ the Creed lays down as the whole Cathollck Faith. All that follows from thence to the i^si^n and twentieth Verfe, is only brought in by way of Ijluftration, or as a Reafon why we Ihould be- lieve the Dodrine of a Trinity in Unity as fum- med up in thofe two Verfes : And therefore is it introduced with the Particle, jjpor: The Cat ho- UckFaith is this^thatwe worjb/p o?ieGodifi'Trinity^ and Trinity in Unity \ Neither confoiindingthe Per^ fons^ nor dividing the Subjlance. fov (or the Reafon of which is), there is onePerJon of the Father, ano- ther of the Son, and another of the Holy Ghoji : 25ut (or although) the Godhead of the Father, a?id of the Son, and of the Holy Ghojl is all one, the Glory equal, the Majejiy co-cternaL So that this is but the Author's Proof or lUuftration of the Cathohck Faith -, or, as I iaid before, his Reafon why we iliould worfhip one God in Trinity, and Trinity in Unity. And having, as a Reafon, aiTerted the Unity of the Godhead, ihc Equality oi the Glory, Sind the Co-eternity of the MaJeJly with which each Perfon is in- verted ; he then goes on to fliow further how this AiTertion muft be true alfo : viz. Becaufc, Such as the Father is, Jnch is the Son, andjuch is the Holy GhoJi. Each of them iincreate, in- comprekenfible, eternal, almighty, God and Ljrd; as the Chriflian Verity compels us to acknowledge every Perfon by Imnflfto be ; Though they are 7iot three eternals, but one eternal ; they are not three incDmprehcnfibles, nor three uncreated, but one uncreated and one incomprehenfible^ ?20t three yllmigh- 379 Skrm. VIII. » >) » h \\ ^} 3 80 Tbe Extent offbe Damnatory Claufes, Serm. Ahmghtic^^ but o?ie Almighty 5 becaufe again we ^^^l^are forbidden by the Catbolick Religion to fay ^ )l There be three Gods or three Lords. All the way you fee, we have only the Author's Proofs and Illuftrations of the Catliolick Faith as before laid down : None of which confequently was ever in- tended to be impofed as fo many Articles of Faith, which every one muft comprehend or believe un- der Pain of Damnation. The effential necejfary Article of Faith, is the general Article, and that only ; as plainly appears by his repeating it again, and making it the Conclufion or ne- cefTary Inference from the Arguments foregoing. on of vj'oti i^ &tytx aniJ ^an, /. e, that he is not Man only, and not God ; nor God only, and not Man ; but that he is God and Man both. But then the Belief of this again, i, e. of this Verfe alone, without being able to comprehend what follows, I take to be all which the Creed requires of common Chriftians, concerning the Incarnation as neceffhry td Salvation. For what the Author adds again in the {^vtn Veries following this, is his Exphcations of this J Faith ; and his Fences and Guards againft the Evafions of Hereticks that would pervert the ' Truth, or mifreprefent the Church's Dodlrine concerning it : All which in my laft Difcourfe • ' I (hewed at large. And fo far as common Chriftians are able to underftand and compre- \| hend what the Author there means ; fo far will they believe what he faies ; becaufe it may he proved (as we have feen) by mo ft certain War- rants of Holy Scripture. But if their Capaci- ties cannot take in the Niceties of thefe Diflinc- tions ; neither the Creed nor the Church requires it of them. Let them but believe fi^^i J ejus Chrift^ the_ Son oJ~Uof^firjjodf^?2d Man^J^nA^ they will Sefieve all that the Creed infills on^con^:, cerglno; this Point alfo, as necelTary to $alvat]on^_j^ For although thofe Diftindions, and thofc Technical Terms and Phrafes (as we may call ^' them) are of ufe to exprefs the Doftrine more accurately amongft the Knowing and Learned s /; I yet )} I ^je Extent qftbe Ddmnafory Claiifes. y^\. God forbid that we fhould make the Salva- tion of a Peafant or Mechanick depend upon their underftanding them. It is true, Here- ticks, as I have fhewed (b)^ made new "Terms neceflary to guard the Original Scriptural Faith again ft their Innovatio?is : Otherw^ife had the Scriptural Terms been continued, and thefe new- ones never thought of, we might have lived and died in the true Faith, as many in the firft Ages of Chriftianity did, whilft the Faith continued to be more fimply expreffed; and before the Terms which have been lince ufed were intro- duced. But to go on with the Creed. As to the latter Part of it which relates that Chrift fufferedfor our Salvation^ defcended into Hell^ rofe again the third Day from the Dead^ with all that follows to the End of the Creed; This being only a Recital of fome Articles common to all Creeds, without any Paraphrafe or Explanation, no one I fuppofe will have any Scruple : And as to what the Author of this particular Creed fays at laft, viz. That tf|i^ i^ tf|c Catitdicft faitli. Mjicfi tut^t a a^an ^t\it\^t fait^fullp, {)c cannot %t fabc&; This again can mean no more, than, if he had faid, " This Faith which I have declared to you, '' and Part of which I have illuftrated and " proved, in Oppofition to Hereticks who de- '' ny or corrupt it : This, I fay, is the Catho- '' lick Faith, which except a man believe faith- " fully, he cannot be faved:" referring ftill to the neceffary Articles abovementioned, and not [h) See Page 320, 321. to The Extent of the Damnatory Claufes. 3 S3 to any of the intermediate Verfes, which are Serm.^ only the Author's lUuftrations and Proofs. \J^^' 1 Thofe Proofs, be allured, the Author looked upon to be ftrong and good : And fo they are : or elfe the Truth of the Conclulion would not fo neceflarily follow from them. But let the Conclufion be ever fo true, and as neceffary to be believed as Scripture can make it ; yet the Author does not fay, that the Belief of the Pre- mifes, from whence he infers it, is of like Im- portance, or that a Man muft be able to fcaii all his Diftind:ions in order to be faved. No : / Thofe Parts of his Creed require our AlTent, no otherwise than a Sermon does, which is made to prove or illuftrate any other Article of Faith. If the Article be an effential one ; the Neceflity of believing it, every good Chriftian, it is hop- ed, will admit. But no one for that Reafon is bound to fathom, or underftand, every Ar- gument the Preacher makes ufe of to prove or enforce it : or, fuppofing he underftands every Word that i§ faid, yet he is not furely bound to believe every Word under Pain of Damnation ; though very likely every Word of the Sermon may be true. Should the Preacher therefore tell us, in the Clofe of his Difcourfe, " This " is the Faith which except a Man believe faith- " fully he cannot be faved ;" wefhould under- ftand him to mean no more than that the Be- lief of the main Article on which he had been I difcourfing was neceffary to Salvation. In the -^ fame manner therefore is the Conclufion of the . Athanafian Creed to be taken, viz, as refer- '^ ring to theeffentiaj and neceffary Articles only, I and )/ Againjl whom they are Damjtatorp and by no means to the Author's occafional Enlargements. Having thus feen how far or to what Verfi* cles of the Creed, thefe Damnatory Claufes can be conftrued to extend, I iliall enquire, What Per- 2. Secondly, Who are the Perfons they mud by)h^^DaL be fuppofed to mean. To do this we muft turn i2i. ^^ ^^ Creed again ; where the Words, it muft be owned, feem very general. IBi^oCocl^et toill 6c fabetl, before all things it is nece[j'ary that he hold the Catholick Faith : Which Faith except t'Wiyi one do keep ivhole and undefiledy without doubt he jhall pertjlo everlaftingly. A- gain, j^c (i. e. every one) tijat ittin 6e fabctr, mufl thus thijik of the T^rinity, And further^ more it is necefary to everlafling Salvation^ that ^t (i. e. every one who delires Salvation) believe rightly the Incarnation of our Lordjefus Chriji, And laftly, ms is the Catholick Faith ^ "which except a ^an (meaning every Man again) be^ lieve faithfully^ he cannot be faved. Not fuch ai But now all thefe Expreffions, however ge- ^JZ^FaL ^^^^^ ^bey be, muft certainly be underftood to mean only thofe to whom the Faith has been propofed, which they are required to believe; or who have had Opportunities of coming to the Knowledge of it, if they had duly im- proved them. For it would have been uncha- ritable indeed to pronounce Men damned for not beUevijig a Myftery they never heard of, or for not rightly believing the Incarnation of a Rom.x. 14. Saviour never made known to them. For how Pmll they believe in him^ of whom they have not heard? What Perfonf^ intended by the 'Damnatory Chnifes. 3 S^- heard? And hozu jloall they hear without a Serm, Preacher? I dare lay, had our Autlior, when ^ ^^^^ he was penning his Creed, been queflioned as to his Opinion concerning thole who had never heard of the Faith ; he would have anfwered in Terms, not unlike thole of St. Paul to the Corinthians ; Uloat Ijave I to do to judge them t cor. t. float are unthout ? Do not ye judge them that ^""^ '^* are ivithin ? But them that are ivitloout God judgeth. Accordingly, them that are without^Kci^^x^^^^ he leaves to their own Majter, to /land or fall : He does not pretend to determine or pronounce a Syllable about them : But concerns himfelf only with thole to whom the Go! pel is known, with thofe, who, if they are not Believers, muft be Dijhelievers : which cannot be iaid of meer Strangers to the Faith. They indeed do not believe the Gofpel : But then, properly fpeak- ing, neither do they d:jhclieve., or niijhelieve it : For they know nothing at all of it. Whea therefore they are called Infidels^ as fometimea they are, we do them Wrong. For the Idea we ufually affix to that Name is a very harfh one. By an Infidel I believe is commonly meant one who rejedts the Gofpel, after it is made known to him : Whereas to the Perfons we are fpeaking of now it was never known : Heathens, therefore or Gentiles are Names properer foe fuch, which only fignify People or Nations ignorant of the true God, and of Salvatioa through Chrift {a). [a) Stt Ephef. ii. 12, ;: Cc But '^S6 What Perlbns intended by the Damnatory Claufes-. ^Serm. But to return : The Perfons, you fee, whom ^y^^' the Creed muft be underftood to mean, are thofe only to whom the Catholick Faith is known^ i/JvheardVand who would attain to the Salvation promiled w dinlero to that Faith. This is plain from the very Style **javcd by of the Creed itfelf : The Words it begins with import as much: JlDf^ofocticir toiH fie fabet, Sluicunqiie vult fahus eJfe^-^-^-Wkojhever is wil- ling or defirous to be faved : i. e. to obtain the Chriftian Salvation, which the Gofpel, and the ^/ Gofpel only propounds ; and upon the Terms and Conditions which the Gofpel requires. 5' Thus I interpret the Words here, and where- ever elfe they are repeated in the Creed : And I think it is a good Interpretation of them. What frnant Fof whatever the final State of the mofl up- by Salvation. ^^^^^ Heathen may be ; ;'. e, m what Degree fbever the Mercies of God may be extended ta him ; yet I do not know that the Scripture any where expreffes it by the Term of Salva- tion, The New Teftament, I think, every where limits Salvation to the Knowledge and Aasiv. 12. Faith of Chrift. Neither is there Salvation in any other : For there is nojie other Name imder Heaven given among Men^ whereby we 7niift be 's.fiitt'A.iz. faved. And therefore the Gentiles^ fo long as they continue without Chrifi, (i. e. without the Knowledge of Chrift) are reprefented by the Apoftle as Strangers from the CovenafitSy hav- ing no Hopes of the Promije {a) : i e. having no (//- 'verfal as having been held by the univerfal 'church of Chrift from its firft Foundation. And this Faith mufl he hold fief ore ail CljinUi^: i. e. it is the firft Thing he muft do in order to 'vbe faved : Faith going always before FraBice^ %s being indeed the Foundation of it, and what ^tauft lead and encourage to it. (d) Dr. Stebbing*j Appeal to the Word of God, for the Terms of ^Cbrijlian Salvation, pag. 82,83. Cc ^ Thus 2go What Perfbns intended hy the Damnatory Claufes, Serm. Thus then you fee the Perfojis, whom the }Lj Creed muft be underfcood to intend, are thofe only v/ho, having been called to the Know- ledge of Chrifl:, hope, through his Merits, to be received into his Glory. Heathens then are plainly out of the Queftion : and Chrijiians on- ly, or thofe to whom the Chriftian Faith has wh meant becu propofcd, thefe only are concerned. And Vert ^"'"'^of thefe again I apprehend the fecond Verfe to fpeak only of fuch as are able to diftinguijh^ and io judge of this Faith : /. e, whether it be judes. the true g^nmnQCatholick Faith; (that Faith ^'hich was once delivered to the Saints^ and which the Church ever fince that Delivery has held;) or whether it has, through the Gloffes or Corruptions of Hereticks, been adulterated ^erjoni of or impaired. The ciJCrp one wTio {h?i\\ peri/h, uXIhnV concept they jfeeep the Catholick Faith tpFjoIe ait6 ^"^* UnfteSlctl (/. e, witliout diminifhing or taking any thing from it, or fuperadding to it any im- pure Mixtures) can certainly mean no more than every one that is capable of impairing or defiling it, or at lead of knowing when it is impaired or defiled. And if fo ; then Chrif- tians of low and mean Capacities, who, thro' invincible Ignorance, or unavoidable Infirmities, are not capable of inquiring into thefe Doc- trines, or who, after Enquiry, are not able to judge of them, cannot be fuppofed to fall un- der this Cenfure. The Perfons it afFeds muft be fuch as not only have had all proper Means ufed for their Inftruftion, but are alfo endued with competent Abilities of Underftanding, ThefQ In what Senje Damnatory, 351 Thefe [a] are the Perfons the Creed muft mean, Serm. and of thefe it is allowed, that it affirms they ^^^^• muft keep the Catholick Faith whole and undejil-^'^'^'''''^ ed (i. e. they muft, not only not corrupt or adul- terate it themfelves, but preferve it pure, as far as lies in their Power, againft the Endeavours of thofe that would fubvert it) under the Pain of jicnff)ing cbcrlattinglp, i. e. of going into ever- lafting Puniftiment if they do it not. 3. But the Sentence pronounced is the Third'^*'^"'"'''' Thing I propofed to fpeak to under this Head : Zwh^f/nj, So far as to obferve that it is not properly a Sen- ^'"'""^'y- fence fo much as a Caution, The Creed does not pronounce Deprivation of Salvation againft thofe who do not hold the Faith, or Damnation againft thofe who corrupt or defile it ; but only declares to what Dangers fuch Perfons expofe themfelves, if they perfift in their Errors. Here is no Anathema pronounced upon them, no Prayer or Wifli that fuch ma^f be their final State ; [a] Very applicable to this Cafe is the admirable Anfwer of Pope Leo the Third to the Ambaffadors of the Empe- ror Charles the Great, demanding of him whether a Per- fon ignorant of the Article concerning the Proceflion of the Holy Ghoft- from the Son, or diibelieving it, could be faved or not 5 to whom the Pope very cautioufly, ^uifquis (ait) iad hoc Senfu fuhiiliort pertingere potej}^ & idfcire i at ita fciens credere noluerit^ falvus ejfe non poterit. Sunt enim muU ta (e quibus ijiud unum eji) facra Fidei altiora MyJUria ad quorum Indagailonem pertingere multi valent : Multi verOy aut ^tatis ^uantitatey aut Intelligentia ^ualitate prapediti\ mn valent : i^ ideoy ut pnediximuSy qui potuerit^ &" noUi- erity falvus eJfe non poterit. ConcU. Aquifgran. Tc?n. 3; Part, I. Sc(^, 2. /6^, the Faith : And therefore the Creed again goes on, Which Faith except every one do keep whole and undefded^ without doubt he fiall pe- riJJj evcrlajlingly. The Sentence therefore is the Sentence of Scripture : The Creed only ad-- 'vertifes and makes it known. It tells you what the Catholick Faith is, and how much it is the Concern of Chriftians to hold it. The Catholick Faith, it informs you, is this^ "Thatrhe^^mond we worfoip one God in Trijiity^ and Trinity in ]fl^^2lrS Unity-j neither confounding the Ferfons, nor di-^'^'^^rud. aiding the Subjlance : He therefore that will be faved mujl thus think of the Trinity, And as to the Incarnation of our Lord Jefus Chrifl ; the right Faith is, that we believe and confefi that our Lord Jefus Chrifl, the Son of God, ii God and Man, Who fuffered for our Salvation^ defended into Hell, rofe again the third Day from the Dead-, He afcended into Heaven, he fitteth at the Right Hand of the Father, God Almighty, from whence he fball come to judge the ^lick and the Dead : At whofe coming all Men jhall rife again with their Bodies, and Jh all give Account for their own Works : And they that have done good, Jhall go into Life everla/i-- ing % and they that have done evil into ever- lafting Fire, This is the Catholick Faith, which except a Man (to whom it has been duly pro- pofed, and who is capable of underftanding it) ^ believe 294 -^^ what Scnfe Damnatory. Serm. believe faithfully^ (having no Part with Here- ^^iilj ticks who deny or deprave it) he cannot befaved^ i, e. he cannot be received to Chriftian Salvation, upon the Terms of the Gofpel ; but if he broach, or through his own Fault admit, any impure Corruptions of this Faith y if he does not to the utmoft of his Power keep it whole a7id iindefiled^ he will be guilty before God of a very great Sin, in mifapplying his Talents ; and if he per- fift in it to the laft, unrepenting, ^without doubt he Jhall perijh everla/iingly : for he will incur the Sentence of everlafting Damnation, which the Scriptures (which are the infallible Word of God) denounce againft thofe who believe not the Gofpel. This is the whole Faith, and all that the Creed can reafonably be underftood to pro- nounce concerning it [b]. And therefore the [b] That this Creed was thus underftood by the very Re- verend and Learned the Commiffioners appointed to review our Liturgy in the Year 1689. appears from the Kubrick which was fettled and finally agreed upon by them, inferted into the original Book now in the Hands of the Right Re- verend Dr. Gibforiy Lord Biihop of London^ viz. *' Upon theje Feajis, Christ mass Day, Easter *' Day, Ascension Day, Whit-Sunday, Trini- '' ty Sunday, and All-Saints, fiall be /aid at ** Morning Prayers^ injlead of the Creed^ commotily called " the Apostles Creed, this ConfeJJion of our ChriJ- *' tian Faith ^ commonly called the Creed of St. At H ana- *' sius: T^he Articles of ivhich* ought tg he received and be- *' lieved^ as being agreeable to the Holy Scriptures. And *^ the condemning Claufes are to be underftood as relating *' only to thofe ^ who cblUnately deny tbe Subjiance of the *' Chrijiian Faith:' See the Poftfcript to Dr JVaterland's Preface to his Critical Hiftory of the Athanafan Greedy Se» cond Edition, Svo. 1728. Ckufes /// what Serife Damnatory. 39^ Claufes objedied to, are improperly called Dam- Serm. 7iatory ; when they are Cautionary only : For ^^^^' they are Warnings rather than a Sentence of Damnation. Tliey declare, we acknowledge, that there is 7to Salvation without this Faith 9 and that everla/iing Perdition^ by which Da7?i- nation is meant, abides all who corrupt or de- file it : But then as this is but a Declaration ; we have only to enquire whether It be a Decla- ration of Truth : i. e. whether the Holy Scrip- tures (from whence only we can learn upon what Terms Men fliall be faved, and for what they fhall be damned) do make the Belief of thele Articles fo neceffary to Salvation as the Creed affirms, and declare that thofe who oppofe or rejedl them fhall ever lajiingly per ijl:>. And that they a61:ually do fo, that the New Teftament efpecially, in clear and exprefs Terms, requires Eaith in the Articles above recited as neceffary to Salvation, and pronounces Damnation on thofe who believe them not, is the Subje(3: 1 pro- pofed for my 11. Second General Head, to which I fhall accordingly now proceed. And as a Founda- tion whereon to build this AfTertion I cannot have a flronger or more appofite one than my Text. And he Jaid unto them, i.e. Jefus faid unto the Eleven, Go ye into all the World, and preach the Go/pel to every Creature : He that believeth and is baptized fhall be faved : But he that believeth not fhall be damned. The Words, you fee, are the Words of Jefus, who was himfelf both the Author and the Finifher h^,,. xn %, of ^596 'The Importance of the Text. Serm. of our Faith : who therefore mofh certainly and y^. . infallibly knew how far it was neceflary for his Difciples to believe it, and to what End and Purpofe he revealed it to them. They are the ASs X. 42. Words again of him who is ordained of [God to be the Ji^dge of ^ick and Dead\ of him who Mat. XXV. himfelf fhall pronounce the final Doom of all 34>4»» Men, who therefore again knows whom he will fave, and whom he v/ill condemn, and for -M^iat their Salvation or Damnation fhall be awarded. This is He by whom the Words in my Text were fpoken ; and fpoken by him at the Time when he was taking his folemn Leave of his Apoftles, giving them his laft and final Charge, and in which the Fate of all the World is determined. The Author therefore; and the Occafion, and the fubjed: Matter of my Text, all fpeak it a Text of the higheft Impor- tance, and the moft general Concern. Con* fequently it is a Text that requires a thorough and moft ferious Attention. And therefore to give it a due Confideration (fo far as my pre-^ fent Subject requires) I fliall, conformably to 'the Divifion of my firft Head, enquire suhdivijo* 1. Firft; Whether the Go/pel, which our '{cl'Head. Saviour commands the Apoftles to preach, do not neceffarily include in it theDodtrines of the Trinity y and of the Incarnation of the Son of God for the Salvation of Men. , 2. Secondly, Whether a Belief of thefe Dodlrines be not required ^zneceffary to SaU vation^ ;:'■'=■'■ ;' : ' ^^^ 3. Thirdly, ^he DoBrmes included m the Gofpel. 397 3. Thirdly, Whether the refilling to believe Sfrm." them when duly propofed, be not threatned , X^^^ with eternal Damnation, I. Firft then, Let us enquire whether xki^ThcDmnt* Gofpel^ which our Saviour commands the A- "{ ^JJlhT poftles to preach, do not neceiFarily include in J;;^j;^r^^'°™ it the Doctrines of the l^-in/tyy and of //3^ Jn-cHriGo{- carnatw/? of the Son of God for the Sahaticn of^^' Men. I have no occailon to enter here into the full Meaning of the Term Gojpel^ which in the New Teftament has various Significations, im-. plying in it fometimes more, and fometimes lefs. It is fufficient if I fliow that it muft ne- ceffarily include in it the difputed Articles, viz. that of a T!rinity in Viiity to be worjhippedy and that J ejus Chriji the Son of Gody is perfeS Gcd^ andperfeB Man. And for this, many Words v/ill not be want- ing. For the Gofpel which the Apoftles are com- manded to preach, is plainly that, whicii thofe, who believe it, are to make Profeffion of in Baptifm. Go ye (faith Chrift) into all the Worlds and f reach the Gofpel to every Creature. He^ that believeth^ and is baptized^ in Teftimony of his Belief, he fiallbefaved. Now of what do Men exprefs their Belief in the Form of Baptifm ? Why let the Form, which Chrift himfelf inftituted, fpeak and determine. G^Mat.xxTis. yCy and teach (or Difciple) all Nations^ baptiz^ '^' ing the?n in the Name of the Fat her y and of the Son^ and of the Holy Ghoft. If Men then are to be baptized in the Name of thefe Pcrfons, and by fuch Baptifm to profefs their Belief of the T'he Doctrines of the Trinity, ajid the Gofpel; it follows that the Doctrine, which the Form of Baptifm implies, is the firft and fundamental Article of the Gofpel. Now I have already proved (b), and therefore I need not do it here again, that the Form of Baptiim implies that we dedicate and devote ourfelves to the VVoriliip of the three Perfons named in it, as being all of the llime Nature and Dignity, all equally Divine. And if fo -, then that we wor- Jhip 0726 God in Trinity^ and 'Trinity in Unity ^ as it is declared in the Creed to be the Catholick Faith ^ and is the Doctrine which we have io^^xi the Holy Scriptures in general let forth ^ fo is it the firfl and fundamental Article of ;the Gofpel which Chrift fends the Apoilles to preach : *^ the prime and leading Do&ine without the *' explicite Mention whereof a Man cannot be " made a Chrifcian. It is the firft Thing *' proper for every Difciple of Chrift to be ac- *' quainted with • what deferves and requires *' his moft early Thoughts and Care ; and alfo '^ his conftant and tendereft Devotion ever af- *' ten On this Foundation was the Church it- " felferedled by our Lord > and on the iame •* Foundation it n;ands to this Day. What " ftronger or more effeftual Method could have " been devifed to proclaim the Neceflity and " high Importance of this great Article ? A " Conlideration which may receive yet further " Light and Strength, by looking into Anti- *' quity, and there obferving what a Strefs was " laid upon the Interrogatories in Baptifm;-— "' and what particular Care was taken to in-i *' ftrudl the Candidates in this important Doc- {h) See Page i8q-— ~i8^, an(f^02, << trine the Incarnation included in Chrijl's Gofpel. '' trine, previoully to that Sacrament (^cj."-— That Chrift is Mmi as well as God, or that the Son of God became pcrfcbi Man^ took on him Human Nature, the real Flelh and Blood of Man, that in this Nature Yiq Jhjf'cred for our Salvation^ defcendcd into Helly &c. (as is recit- ed in the latter Part of the Creed -,) that this is all included in the Gofpel, or, to fpeak more properly, is the very Gofpel itlelf, /". e, the Sum or Subflance of it ; is fo obvious to every one that reads the Gofpel, that I need not fpend any Time in proving it. I fliall therefore pafs on to enquire in the 2. Second Place, Whether our Saviour does not require the Belief of thefe Dodrines as ne- cefj'ary to Salvation. Where again I v^ould \^trht^tXxtiof underftood ol Chrijlian Salvation^ oi\\\o{t\\\^\f\hfcriZ'^ and fuper-eminent Rewards in Glory, which '""' ^^'- ^'" r ^ J * carnation nc>« the Scriptures exprefs by eternal Life^ and the «^"y to Kingdom of Heaven \ and which I have already fuppofed Chrift is preparing, in a peculiar man- ner, for thofCj and thofe only, who, being cal- led to the Knowledge of him, believe in and obey him. This is the Salvation I would be underftood to mean, and to this I apprehend the Belief oi the Gofpel^ of thofe Points efpeci- ally which I have mentioned under the fore- going Particular, is here required by our Lord as fjecejpzry. For mind his Words, Go ye into all the Worlds and preach the Gofpel to every Creature : He that believeth and is baptifed^ flmll be faved. Till the Gofpel therefore is preached ; till, being preached, it is believed i and till that CO Dr, Wawrland'; Im^nrtaiiic^ g, 3. p. 104. gg- 400 i'he^tWt^ofthe'Trinify^ mid of Serm. Belief be teftified in Baptifm ; you fee there is ^J^J^^ no Promife, and if not, then no reafonable *rhe Gofpeito Hopes of Salvation. On Faith then and on ttZrf'' BaptifmAot^ theChriftian Salvation of every Creature. Creaturc in the World depend. And therefore does Chrift eommand the Apoftles to go into all the IVorld^ and preach the Gcjpel to every Creature. Hitherto indeed the Favours of God (fo far at leafl as the legal Covenant was concerned) had been confined to the Jewish Na- pf. ixxvi. 1. tion only : According to the Pfalmift, /;/ Ju- dah was God known^ his Na?ne was great in IJrael. And therefore vv^hen our Saviour fent his Apoftles to preach the Gofpel, in the Be- ginning of hisMiniflry, he exprefly forbad them Wat. r. 5,6. to go out of Judea *. Go not into the Way of the GentileSy and into any City of the Samari- tans e?iter ye 7iot : But go rather to the loft Ephef. ii. Sheep of the Houfe of Ifrael, But now, the mid- H» 16,17. ^1^ Wall of Partition between Jews and Gen- tiles^ being broken down, through Chrift's hav- ing reconciled both unto God, in one Body, by the Crofsy he will have Peace to'hQ preached to them that are afar off, as well as to them that are nigh-^ the ancient Boundaries he will have removed ; and therefore in Oppoiition to the narrow Confines of Judea, he here mentions the Pf. ixTii. a. whole World. There fhall be no Limits to the one. Ads i. 8. but thofe of the other : After that the Holy Ghoft is come upon you (faith he) yefoallbe Witneffes unto me, both in Jerufalem, and in all Jiidea^ and in Samaria, and unto the uttermoft Part of the Earth, His Way (as before prophefied) "he will now have to h^ known upon Earth ^ hii /avin$ the Incarnation, i?icluded in Chrijl's Gofpel. 40 r ing Health ajiiong alt Nations. Accordingly, Serm. faith he, Go ye into all the World: I now fet V^^^- you no Reftraints : Bat go whither you v^ll ' ^ and wherever you can, and preach the Go/pel^ (that is, the holy and good Tidings of three Perfons in the Godhead, the Father, the Son, and the Holy Ghoft, all co-operating to the Redemption of Men, and of the Son's conde-' fcending even himfelf to become Man, to take Flefli, and dye to purchafe this Redemption for all that believe in him, and to confer everlaft- ing Happinefs upon them ; this Gofpel go and preach) to every Creature : (that is, ' to every Creature capable of receiving it ; Go ye^ afid Mat. xxviu* teach all Nations-, lb it is in St. Matthew; ^^' that is, Gentiles as well as Jev/s;) and he, who, repenting of his paft Sins, believes, and by Bap^ tij'm, profefles himfelf a Difciple of Chrift, leading a Chriftian Life for the future ; every fuch Creature, through his Faith, fhall htfaved from the dangerous State he was before expofed to, and be entituled alfo to a Crown of Righ^ 2Tim.iv.«, teoufnejs^ "which the Lord:, the Righteous Judge^ fhall give at that Day, to all them that love his Appearing. ' Though God therefore, as the Apoftle St Ar,« ,0 u Peter of a "Truth perceived, is no ReJpeBer of^^^^'f^H 'Perfons ', but in every Nation, he that fear-eth Relieve. him, and worketh Righteoufnefs is accepted with ^i^^'zi. * him ; yet you fee what the Terms of Accep- tance with him are. Peace muft be preached through Jefus Chrift, who is Lord of all. To v^r. 42' him give all the Prophets Wit?iefs, that through his N^me^ %vbofo€ver believeth i?i hint^ fhall re^ ^ P d €eive 402 Dlfbelievers threatfied with Damnation. Serm. ceive Rernijjion of Sins. In him therefore they ,^{P^ niuft firft believe ; in his name muft be bap- ^^^^ tized, and fo through him receive Salvation (/). Thus, and thus only, are Men accepted with God. Whatever their previous Righteouf- nefs may be, their Faith muft fave them. And therefore the fame St. Peter, with Silas hisFellow- Prifoner, when the Keeper of the Prifon put to Afts xvi. them the Queftion, SirSy What muft I do to ^°'^'* bejizved? immediately replied, Believe on the Lord J ejus Chriji, and thou jhalt befaved^ and thy Houfe, Without this Belief there is no Salvation ; with it (if lively) every Requifite John iii. 36. belides will follow. He that believeth on the Son, hath everlafling Life: and he that be- lieveth not the Son, fjall 7iot fee Life : but the tVrath of God ahideth on him. So fays fohn^ the Forerunner of Chrift, agreeably to what vcr. 16. Chrift himfelf pronounces. God fo loved the World that he gave his only begotten Son, that whofoever believeth in him fljould not perijh, but ver. 18. I;jave everlafling Life. He that believeth on him is not condemned -, but he that believeth noty is condemned already, becaufe he hath not believ- ed in the Name of the only begotten Son of God. Which leads naturally to my ^/Disbe- 3. Third Enquiry: viz. Whether the Re- ^X£'^' fifing to believe the Dodrines of the Holy wTf"S' Trinity, and of the Son of God's becoming VncarnltL iucamate, God and Man, for the Salvation of threatned ^ith Dam- ■ - (/•) See Dr, Stdbing'^ Terms of Chrillian Salvation, c. 4. f. Men^ Difbelievers thrcatned wifh Damnation. 403 Men, be not threatned in the Holy Scriptures Sfrm. with eternal Damnation. That theie Doc- . ^^^^• trines are included in the Gcjpel which the A- poftles were to preach, I have-ah-eady (hewed: And yet of thefe Dodrines our Bleffed Saviour exprefly fays, He that believethy and is bapti- zed ^ pall be Javed-, but ke that believeth not Jloall be damned. From our Saviour's not in- filling upon the Baptijm of Believers in the laft Claufe of this Verle, there are fome who would infer the no abfolute Neceffity of Bap- tifm to Salvation. How juftly they infer it, the Subjed: I am upon calls me not to enquire [c) : I fhall therefore only obferve that by the former Claufe, Baptifm as well as Belief is made a Term of Salvation y and on Dijbelief (as being the Hindrance of Baptifm) the latter Claufe exprefly denounces Damnation. Dijbe- lief therefore is confeiTedly damtiable : And that very Diibelief which the Creed intends : viz. A Diibelief of three Perfons in the Godhead, and of two diftind Natures in the Perfon of one of them. For they are the Dodrines in- to the Faith of which Chrifl: commands us to be baptized ; they are the Dodtrines which in my Text he commands the Apoftles to preach : They confequently are the Dodrines, the Dilbelievers of which he pronounces Jhall be damned. And the fame Sentence of Damnation you will find denounced upon the fame Dilbelievers {c) Vide MaldQnat, in loc. & confulc Vojfti Opp. Tom. 6. p, 2?l,(5'f. D d 2 in 4^4 Dlibelievers threatnedwith Damnation. Serm. in other Places of Holy Scripture. As to the ^J^^^Divinity of Chrijl (which, the Unity of the Dtshiie-ver: Godhcad bcittg prefuppofed, neceffarily infers piSif ' ^^^^^ Perfons than one to be included in the condemned. Godhcad) thc Tcxts, juft now cited, fix it on John iii. 36. all that oppofe or difbelieve it. He that be- lievcth on the Son, hath Life, and he that be- lieveth not the Son, fhall not fee IJfe : but the Ver. 18. Wrath of God abideth on him. He that believ- €th on hi?n is not condemned, but he that believ- eth not is condemned already, (that is, is even now in a State of Damnation ) becaufe he has not believed in the Name of the ojily begot- ten Son of God. Accordingly, St. John tells jjohniizj.us, fhat whofoever denieth the Son (that is, who- foever denieth him to be a true Son, and con- fequently God) the fame hath not the Father. chap. V. 12. ^j^ J again, He that hath the Son (that i&, who acknowledges him for a Son) hath Life : and he that hath ?iot the Son of God, hath not Life. A Truth fo neceflary to be incul- cated, that it was one principal Motive of the VcM3' Apoftle's Writing, ^hefe Things have I writ- ten unto you that believe on the Name of the Son of God, that ye may know that ye have eter- nal Life, and that ye may believe on the Name of the Son of God. So that you fee, Exclufion from Life, the Wrath of God, and Condemna- tion (by which is meant eternal Damnation) are all exprefly denounced on thofe who do not believe on the Son of God : i. e. on all that believe him not to be his Son, his begotten Son, and his only-begotten 3 that is, a Son of the fame Divine Nature with the Father who begat Difbellevers threatned ivltb Damnation. 405 begat him: The Notion oi Begetting (by wliat Serm. means foever it is effedled) neceffarily imply- ^^^^' ing in it a Perfon of the very felf Hime Nature ^^^'''^^^^ with him who begets. And therefore is the Condemnation laid on the not believing in the Ndfne of the only begotten Son of God : A Phrafe, which, I apprehend, implies that the Objedt is to be believed in as God : as God of God, becaufe begotten of God -, and very God of very God, becaufe of the very fame Na- ture and Effence with the Father who begat him. Thus dangerous is the State of thofe, who believe not the Divinity of Chrift, reprefented in Scripture. They have 7iot the Father, be- caufe they have not the Son ; they fiall not fee Life, but the Wrath of God abideth on them : They are condemned nheady \ they fhall be dam-- ned hereafter 3 and all becaufe they have not be- lieved in the Name of the only-begotten Son of God. And as to the Humanity of our Lord, (the DisMie^^rs other Point on a right Belief of which the Humliiity Creed infifts) neither are the Scriptures more '°"'^'"'"'''' favourable to thofe who deny it. Every Spirit i john iv. that confejjeth that Jefus Chrift is come in the * ^* Flep^ (that is, that the Son of God became Man, and that Chrift Jefus was he ; every fuch Spirit) St. John tells us, is of God: that is, the Doctrine is of God, and the Man, who teach- .€th it, is, fo far, a Teacher from God. But every Spirit that confejfeth not that Jefus Chrijl is come in the Flcp (meaning Ebion^ Cerinthus and other Hereticks of that time, and every », : 0^3 fuch 40 6 Dlfbelievers threatned with Damnation. Serm. fuch Spirit) is not of God : But it is that Spirit ^^^^' of Anti'Chrift ^ whereof you have heard that it ^'^"^^^^ P^ould come^ and even 7iow is it in the World, Thus in his firft Epiftle; and not lefs heavy is the Sentence which he pronounces againft them in 2john 7. his fecond. Many Deceivers (faith he) are en^ tered into the Worlds who confefs not that Jefus Chrift is come in the Flejlj : This is a Deceiver and an Anti-Chriji : that is, he is a moft per- nicious Impoftor 5 he is a Fore-runner of the great Anti-Chrift who fhall come in his Time, and he is himfelf an Anti-Chrifl:, as he fets himfelf to oppofe the Truth and Reality of Chrift's Flefh and Blood. An Herefy, which however filly it may now appear to us, the Apoflile (as I have (dj iTiewed) was forced to write an Epiftle to confute it. And indeed it was a Herefy of fuch a Nature, as to deftroy the very Foundation of our Redemption by Chrift. For if Chrift did not fuffer and dye in real Flefh and Blood ; if he did not offer up the true Nature of Man ; What becomes of that Satisfaftion and Atonement, which we fuppofe him to have made, by dying as Man, for the Sins of Mankind ; and on which Chrif- tians fo entirely truft and depend ? And there- fore the Apoftle goes on to reprefent it as fuch a Herefy, as not only he that broacheth it, but every one that fuffers himfelf to be de- luded into it, forfeits both his prefent Hopes and future Salvation : For, cautioning the eled: Lady and her Children againft it, Look (faith (c^J See above, pag. 330, 331. he) Difbellevers threatned with Damnation. 407 hej to your/elves, that ye lofe not thofe things Serm. which ye have wrought ; but that ye receive a full ^^^I- Reward. Whofoever tranfgrejfeth and abideth not ^-"^^^^"^ in the DoBrine of Chriji^ (viz. that Chrift is ''* ' '' come in the Flelh) hath not God : He that abideth in the Dodlrine of Chriji^ he hath both the Father and the Son. From all which we can do no lefs than infer that, even in Scrip- ture Account, it is furthermore necefjary to ever-- la/ling Salvation, that a Man beHeve rightly the Incarnation of our Lord Jefus Chrift, For the Scripture, you fee, declares this again to be the Dodrine of Chrift ; the Dodlrine, in which whofoever tranfgrejjeth and abideth not, has not God: he hath neither the Father, nor the Son-y he lofes even the good Thi?2gs he does, and re- ceives no Reward : He is a Deceiver, and an Anti-Chriji : And he that preaches the con- trary to this Doftrine, muft be reckoned a- mongft thofc falje T'eachers, who St. Peter alfb prophefied, fhould privily briiig in damnable ^^^^^.i^^ Herejies, even denying the Lord that bought them^ and, by doing fo, fhould bring upon themfelves fwift deftruBion. Obferve here, I befeech you, that Herefies are damnable^ and bring upon the Authors of them /^//? DeJlruBion, And what does that mean but fpeedy Damnation ? Where then is the Fault ? or why fo much ^.//V/neccr- Out-cry, becaufe the Creed, in order to rcMZQ^^Zon and Men to examine the Catholick Faith, which \t^"^'^'i fets forth and recites to them, warns them at-w^^^'^^^^'^ the fame time, how neceffary to Salvation it is cred o7^« that they hold it, and how dangerous is the Confequence of rejedting or oppofing it } For D d 4 in 4o8 Strangers to the Gofpel^ not concerned Se RM. in all this it tells you no more, than what the ^ ^' Holy Scriptures declare. It only publifhes the Chriftian Covenant which the Gofpel fets forth, and declares the Will of our blefled Saviour. And therefore fhould the Creed be laid aiide ; or fhould the damnatory Claufes be taken out of it ; what would you gain by it ? The fame Declarations, and the fame Denunciations are in Scripture ftill : And confequently, fo long as Scripture fhall be acknowledged for the Word of God, you muft acknowledge, whether you are willing to recite it in your Creeds, or not, that whofbever will be favedy before all things £^ it is necejfary that he hold the Catholick Faith, ■^ And therefore I repeat it over again. Take away the Creed, or let it be filent as to the Neceffity )] of the Faith it fets forth ; yet what are you I Pet. 1 25. the better ? Scripture ftill remains : T'he Word of the Lord oidureth for ever. And whilft that ^' (hall be declarative of the Terms of Salvation, the Faith in the Creed will be the Faith which )| whofoever will be faved miifl hold, and the Faith which whofoever foall corrupt or defile ^ Jhallwith~ I cut doubt perijh everlajiingly, ^tWtUf the But now Scripture alfo, (as I faid before of '^'^^p;^?- the Creed) when it damns Perfons for Unbe- quired oj tboje , _ /-» 1 r\ cdy totvhomhtiy muft be underftood to fpeak of fuch only PQptfed'" ^s have had the Gofpel duly propofed to them ; or have had Opportunities of coming to the Knowledge of it, and negledled to improve*^ them. Thofe who never heard of the Gofpel, nor had ever any Opportunities of hearing of* it, we fuppofe, not concerned either in tha Prpmife$ or Threats which the Gofpel con- tainso in its Promifes or Threats. 409 tains. It is true our Saviour commanded his Serm.' Apoftles to go into all the Worlds and preach ^^^^' ' the Gojpel to every Creature, But this muft be c^^^ ^^^ ^, underftood as a Command given to them and "•''■«'"'''''' their Succeffors to make it known, indifferent- ly, to all to whom they fliould come ; to eve- ry Nation, in which they fliould be, without Diftindion ; as I have already obferved, and not that the Apoftles fliould themfelves travel the whole World over, and preach to every Perfon in it. This Chrift knew it was not in the Power of the Apoftles to do : and therefore be aflured he intended not to lay it upon them. And we know in Fadl that the Apoftles were fo far from publifliing the Gofpel in every Part of the habitable World, that they knew not of it all ; and of thofe Parts which they did know, or had heard of at leaft, there are fome which neither they nor their Succeflbrs were ever able to reach, and in which the Gofpel has not, (that we know of) been ever preached to this very Day. And from hence fome would raife an Ob^ ^n ob}eRitm jeBion to the Dodirine which I have now been Xw^rTJT* endeavouring to eftablifl:i : viz, of making "nivtrfi Salvation to depend upon the Knowledge of the Gofpel, " If Mens Happinefs depends " upon the Chriftian Revelation -, How '' comes it, they aflc, that it is not equal- " ly made to all ? Why was it not publiflied *' from the Beginning of the World ? and pro- *^ mulged in all Places and Nations alike ? *^ Why fliould fo few be called to the Know- ^' ledge of it, and all the reft, the Bulk of ^"2 '' Man- ^bt Unrea- ^nablenefs ff»>ch Oh- ^ No 0hje5fion\ that Revelation is not univerial. " Mankind, not fo much as hear the Sound or Report of it amongft them ? But fuppofe we (hould decline the anfwering this Queftion; and ihould confefs it a Diffi- culty we are not able to folve \ Will it be any Refledion on us, that we pretend not to know a Secret which it has pleafed an all-wife Pro- vidence to keep lock'd up in his own Breaft ? Or is it any Objedion againft the Truth of Re- velation, that we know not why it is not uni- verfal ? If GodjgrQclaims an Ad: of Grace to fome of hisCreatureTj^^ to ac- c^t It, becaufe"he^does noFextend it to all ? Surely MeiT^of fuch Tempers, as inftead of embracing a Bleffing when offered them, (hall fpurn at and defpife it, becaufe all have it not offered them as well as they ; will have no- thing to blame but their own Folly, if they fhould find in the end, the rejeded Bleffing ex- 7 changed for a Curfe. Inftead then of cenfuring or prying into the Secrets of God's Counfels and Decrees, it will better become us humbly to adore them : And, if in the gracious Difpenfations of his Providence towards ourfelves, he has vouch- fafed to reveal to us fome Myfteries relating to the Redemption of Mankind which he has not as yet difcovered to all j let us with Thank- fulnefs acknowledge the extraordinary Grace, and every one cry out as the Father of the Child poflefTed by a dumb Spirit, did to our Saviour, u^xkxxsit^^ Lord^ I believe^ help thou mine Unbelief , With the Apoftles themfelves let us pray unto Ltik5xvii.5. the Lord, to increaje our Faith, For in what- ever Chriftian Privileges require Chriftian Duties. 411 ever Degree it (hall pleafe God to vouchfafe itj Serm. how ftrong and vigorous foever it may prove; ^^^^- a Difciple of Chrift has need of it all. For if Chriftian Believers expert peculiar Privileges ; thofe Pri- J'riviiegc vileges are balanced with peculiar Duties^ in ^Jl/vTchrif- fome meafure proportionate to them; fuch at^"^^"^'*' leaft as Human Nature w^ould fhrink from and decline, unlefs encouraged by Revelation, and fupported by Faith. For it is not an idle, un- acftive Faith, a meer Belief of the Things re- lated, to which Salvation is infured ; but it muft be a lively, adling, vigorous Faith, produc- tive of fuch Works as none, without Faith, and without Faith in the veryArticles difputed, would ever attempt. For read the Charge as it ftands in St. Matthew, and fee what they who be- lieve are enjoined: " Go ye (fiith our Savi-j^^^ " our) and difciple all Nations, baptizing them '9 '' in the Name of the Father, and of the Son, " and of the Holy Ghoft ; teaching them to " objerve all things whatfoever I have com- " manded you'' Obedience then muft follow Faith ; and Obedience to all the Commands of Chrift : Commands which enjoin the moft difficult Duties, and the moft diftafteful to Flefh and Blood. Turn but to our Saviour's Ser- mon upon the Mount; and you will fee of what Nature and Kind they are. Self-Denial, and Mortification of all our Senfes; a Re- ftraint upon our Hearts and inmoft Thoughts : Patience and Forbearance under the moft un-. juft and grievous Oppreffions ; hovirig our E?ie-hu\.. v, inies^ bluing them that curfe us^ doivg good to them xxviu. . zo. Faith necejfary to a Chriftian Life. them that hate us^ and praying for them which defpitefully ufe us and perfecute us, ^^^J^I^^[^ Such are the Duties enjoined by Chrift : fary r. th. ^j^ J without Faith in the Dodlrines and Reve- *f Chriftian ktion of Chrift, what Mortal, fenfible of hu- man Weaknefs, would not ftagger at the hear- ing them recited ? Without Faith in an al- mighty, holy, fandifying Spirit, to cleanfe and purify, to aflift and enable him, and to co- operate with him ^ who would have Courage to fet about them, or ever hope to make any Progrefs or Proficiency in them ? And conii- dering the Frailties and Infirmities, to which we are ftill fubjed:, and the Imperfecflions even of the beft of our Performances, with all thefe Helps; who would not defpair of the Accept- , ance of his very utmoft Endeavours with a God infinitely pure 5 were not his Confidence again placed, in the Merits of an infinite, all- jfufficient. Atonement, no lefs than the Son of God himfelf, afluming our Nature, and in that Nature firft doing all that was ever re- quired of it ; and then dying to make Satisfac- tion to his Father, for all the Tranfgreflions, pmiffions, and Defedts which the reft of Man- Ephef. ;. 4, kind have committed in it ? That fo wefiould be holy^ and without Blame before him ; to the Praije of the Glory of his Grace^ wherein he hath made us (though imperfed: in ourfelves 5 yet) accepted in the Beloved, So that you fee Faith in the feveral Articles of our Creed is not an arbitrary Term of Sal- vation impofed on us, only to Ihew the ^bio' lute 5.6. Faith 7iece[fary to a Chrlftian Life. lute Authority of our Lord, and to no other End or Purpofc ; but it is as neceffary to form, as to difti?iguiJJj, the Chriftian -, neceffary to hearten him in his Chriftian Rnce (e) and Warfare (f)^ (for fuch, a Chriftian Life is reprcfented in Scrip- ture to be) to point at the iyicorrupt'ible Crown of Right eoujhejs fg), which they that run rcell^ or Jight a good Fight ^ are fure to obtain ; and to fhew who flands by, to fupport them in their Engagement, to ftrengthen them in their Courfe, to raife them when fallen, and to af- fift them in all their Streig;hts and Difficulties. In a Word, as St. John elegantly expreffcs it. This is the Vidiory that overcometh the Worlds i j im v. 4, even our Faith, So needful is Faith in Chrift to Chriftian Salvation. It is the Means as well as the Condition of it. And therefore faith our Saviour exprefly to Thomas, / am the Way^ John x!v. «. and the Truths and the Life : No Man co?neth unto the Father but by me^ that is, but by Faith in me. There is no Accefs to him any other way ; no Poffibility, except by Chrift, of ever reaching him (k). Let this therefore fuffice to fliow why Salvation is propofed upon the Terms of Faith \ though Faith cannot, in the Nature of Things, be propagated any further than the Gofpel is preached. For Faith (as St. Paul fays) Cometh by hearings and hcai'ing by tloe Word of^°^' *• ^'' (0 I Cor. ix. 24, ^c. Heb.. •(g) I CV. ix, Zy . 2 7im. xii. I . IV. 8. (f) 2 Cor . X. 4 I Itm. r^; Dr. Stebbing'i Termt cf a. 18. Chrijiian Sa/vatior, c. 5 p. 72-4. God. 414 Difbelievers in a worfe State than Heathens. Serm. God^ that is, by the founding of the Word of J2^ God in their Ears. Disbelievers J^h)\ the Gofpel extcnds no further^ or lohy %t!^lu ^^ Divine Providence has not yet thought fit atau than to caufc the Revelation of it to be every where Heathens. |pj.g^j . j^ concems US, no more than it becomes us, to enquire. But it concerns and becomes us too, to confider that we are of thofe to whom the Gofpel has been revealed, of thofe whom God has invited into his Church, who have been taught and inftrufted in the Faith from our Cradles -, who therefore cannot, when called to Account at the laft Day, plead, with Heathens, our Ignorance of the Faith : But if we don't embrace and hold it, we fhall be con- demned with thofe who wilfully rejed: it. Take notice therefore I befeech you, that it is not in our Option, to believe as Chriftians, or to fare as Heathens: But if we fecure not the Rewards of Faith, we muft fuffer the Punifhments of Infidelity. For we are certainly of thofe whom my Text intends, of thofe who believing and being baptized^ Jhall be favedy or of thofe who believing 7ioty pjall be damned: meaning it is to be feared, feverer Judgments^ than they fhall undergo, to whom the Tidings of the Gofpel never came (I), For as Heathens have no Fe- deral Claim to Salvation^ fo neither are they under any pojitive Denunciation of Damna-- tion-y at leaft not for the want of Faith: " — -* — '^ — ■ ' -- r I I - I • I ....-.-■ , . ■ . . (1) Co7idet?inahitur "Retentione I 90$ manent, quibus hie Sermo non Teccatorumy Qbduratione, ^ Sup- J efi annumiafuu Grotius it plidif 0termst majariivf ^uem | ^9(y^i Whereas Difbelievers iti a worfe State than Heathens. 415 Whereas they who are invited to the Covenant Serm, of Grace, and yet rejed: it, have their Faith ,^jr^ as w^ell as their Actions to account for ; and are, even for their want of the former only, under fo exprefs a Sentence of Damnation, that Cha- rity knows not how to hope they can efcape. For he that believeth not Jhall be damned ^ faith our Saviour : All are to be damned who believe * Them u. not the Triithy faith St. Paul. And the Unbeliev- Rev. ia. 5, ing are reckoned up by St. John, amongft thofe miferable wicked ones, vjho Jhall have their Part in the Lake which burneth with Fire and Brim^ fio7ie 5 which is thefecond Death. So dreadful in a Word is the State they (hall be doomed to, that our Saviour in the Gofpel terrifies other Sin- ners with it. T^he Lord of that fervant (faith he) LutexiH|*6# will come in a Day^ when he looketh not for him^ and in an Hour when he is not ware^ and will cut him afunder^ and will appoint him his Portion with the Unbelievers. Be not then, dear Chriftians, deluded to think The iTjfufls-' it indijfferent what you believe, provided you'X^w^r take what Care you can of your Praftice or''^^"'''^ Morals. For Morality^ however it has been magnified of late in Oppofition to Faith ; and however neceflTary indeed it is together with Faith 5 is yet, without Faith, infufficient tOjam.tt. »$. Salvation. It is true, St. James tells us. By Works a Man is jujiifed, and not by Faith only. But the whole Tenour of Scripture gives us to underftand, that Faith mull be the Spring and Fountain of thole Works ; fince with all our Works, another infpired Author tells us, with^ Heb. »». & mt Faith it is impojftbk topleafe God. Thers- 2 fore J ^ 416 The InfufHciency of Morality without Faith. Serm. fore does St. Paul in the laft Refult impute ouf vni» Salvation wholly to Grace 5 that is, to the un- ""^""'^'^^^^ merited Favour of God, calling us to it thro* the Means of Faith, which very Faith God 5pbef. ii. alfo beftows upon us. By Grace (faith he) ye ^* 9- are javed thro Faith ^ (and that 7tot ofyottrfeheSy it is the Gift of God :J not of Works lefl any ManJJjouJd boajl -, that is, left he fhould boaft of his faving himfelf, by his own natural Pow- ers and Strength, or by the Light which the Religion of Nature, as it is called, is of itfelf imagined to fupply. In vain then is Morality fo highly extolled, unlefs it be a Chriflian Mo- rality that is meant. For this is the only Mo- rality that will anfwer, viz, a Morality pre- fuppofing, and built upon, Chrijlian Faith. But it is not my Bufmefs in this Place to draw a Comparifon between one and the other : Let it lufiice that we infift on the Neceffity of Jam. ii. »o. both. Wc kuow that Faith without JVorks is dead. But v/e know alfo that without Faith, Works (from whatever other Principle they pro- ceed) are in the Sight of God, of no Price (7j. And therefore when the Jews afked our Saviour, John vi. What JJjdll we do^ that we might work the »8, 29. jf^Qfks of God ? fefiis anfwered and [aid unto them, 'This is the Work of God, that ye believe on him, whom he hath fmt. This is the Work moft grateful to God, as being that .which muft qualify and give all other Works their Value. (I) See the I 3^^ JrticU of our Church i and the Jirji Part of the Uvmily Qu goqd Works, So Characters ^Hereticks in the New Teftament. 4 j 7 So necefTary (even in its felf confidered) is a Serm. right Faith in the Dodrine of the Trinity, ^^^f- and the Incarnation of the Son of God to Chrif- ^7""^^''"""^ tian Salvation. And therefore does the meek ^^'^'/J^^re- and humble Jefus himfelf make ufe of vtry'StlrJftL fharp Expreffions, when he warns his Difciples '"""* againft thofe wl^io jQiould oppofe or difpute thofe Truths. Beioaj-e {f-^ixh he) of faJfe Pro-^^'^'^'^^'^l* phets ', that is, beware of falfe TeacherSj fuch as corrupt found Dodrine in the effential and fundamental Articles of Faith (;;/), which come ' to you in Sheefs clothiiig (pretending outwardly great Innocency and Simplicity) but inwardly they are ravening Wolves : Beafls of Prey that lie in wait to devour your Souls. The fame Appellation the Apoftle St. Paul alfo gives to the fame Kind of Teachers ; calling thofe that /peak perverfe things, grievous Wolves ?70f /par- Aatxx.iq, ing the Flock. And St. John again (^though all ^q- Charity and Love, yet) feldom mentions them without a Term of Reproach. Anti-Chrijls^ Liars^ Falfe Pi'ophets^ Deceivers^ Seducers^ and the like (n), are the Charafters by v/hich, we have feen, he defcribes them. And liiit- able to thefe Chaiafters was the Behaviour which he advifes the eled: Lady and her Chil- dren to fliew towards them. If there ccme 2johio,it, any unto you, and bring not this DoBrine (that is, the Dod:rine of the Incarnation of the Son [ni) See this Interpretation of the ^ext defended againft Dr. Whitby, hy Dr. Waterland in his Impor- tance cf the Dofirine of the Trinity^ fag. J48 150. E e of c (») See I John'u. i8, 22. 26. f. iv, I, 3* and 2 John How Hereticks are to be treated by ^i76' Church, of God) receive him not i?ito your Houfe^ neither bid him, God fpecd: (that is, don't falute him, or pay him common Civilities ) for he that kiddeth hiniy God Jpeedy is, Tartaker of his evil Deeds : that is, He countenances the He-. retick, and by confequence furthers the fpread- ing of his Herefy. And this Precept of St. John was no other than what he pra6lifed hirnfelf. A wicked Robber, and Captain of a Gang, whom he had formerly converted to the Faith, and whom he knew to be well inftrud:- ed in it, he ventured his own Life to recover and reclaim : and he did it with Succefs : for he found him out, converted him a fecond Time, and reftored him to the Church (oj. But with Cerinthiis, an Heretick, who had cor- rupted the Faith, he would not fo much as flay under the fame Roof: left the Bath, where by chance they happened to meet, fhould fall on their Heads (p). From which Inftances of St. John's Conduft, compared together, it appears that he thought a Man, corrupt in his Morals but found as to his Belief, was in a more hopeful Condition, than a Man who, though not fo enormous in Pradlice, was yet iTim iii.8. reprobate concerning the Faith. H^refym-r. For whcrc Faith in any Degree remains, ^^irjmmo- though lifelefs for the prefent, and produdivc "'''^"l of nothing good or feemly 3 but on the contrary [p) Vide Clem. Alex, ^is Di'ves falvetur. num. ^2. p. ill, 121 . 've/ Eufeb. Eccl. Hiji. Z,. 3. f. 23. />. 1 13 1 15. es a Pcfare follicitat^ Dei Sacramenta diflurbat, E( cum Laffus femel pecca=verit I ills quotidie peccat. Poftrerno^ Lap- fus, Martyr ium pojlmodum cen- fecutuSy pole ft Regni Promiffa per- cipsre : ///?, ft extra Ecclejiam fuerit occifus, ad Ecclefi^ ncn pa- te ft Pratnia pet !:.Gui;t of '' fpeaking) A Life of Henfy is a Life of^^'^'y- '^ Wickednefs : for it is joining with Satan and his '' Emiflaries in a formed Oppofition to God and " his Church, and confequently is complicated " Impiety and Immorality (/) ;" Accordingly St, Paul, when he enumerates the moft grofs and impure Works of the Flcfj^ reckons Here- cai.v. 20. fies amongft them. And therefore though it may be very true that *' God will fooner for- " give a Man a hundred Defebts of his Under-^ " jiajiding [fuppofing them unavoidable] than '' one Fault of his Will (u) \' yet Heref^y as above defined, is a Fault oj the Will-, and be- ing fo, is an obftinate Fault, and confequently fuch a one, as, whilft a Man continues in it, God will never forgive. It is poffible the Man may be ^verily perfuad-^ ^^ '/^"■"V* ed in his own Mind that ^his Doctrine \^ true; ""qLudtT and that therefore the Propagation of it is right *" sincerity. 2inAjuJi^ and what in Confcience he is bound to promote. But this will neither render him in- nocent in human Courts,or juftify hisCondudt at the Tribunal of God. Our Saviour himfelf bore Witnefs of fome who fhould kill his Difciples, johnxvi.a. that they would think in themfelves that they did Godfervice, ThefeMen therefore were certainly lincere ; and thought they were doing what it 34> P' 402. E e 3 was {t) Dr. Waterland, ibid, [u) Archbp, Tillotibn, ihid. I'kc Cafe ^/'Sincerity in an Heretick confidcrcd, was their Duty to do. But did this make them no Murderers ? or becaufe they were fincere, will they not be accountable for it at the laft Aas xxv;. Day ? St. Paul again verily thought with him- ^*^'^'^'' jelf that he ought to do inany things^ contrary to the Name of J ejus of Nazareth^ which "Things alfo he did. But does he any where iuilify his Ad:ions, becaufe his Intentions were fincere ? Does he not, on the contrary, fre- quently and heartily condemn himfelf for the I Cor. XV.9. fame ? I am the leaft of the Apoftles (faith he) that am not meet to be called an Apofile^ becaufe Aas xxvi /■ perfecuted the Church of God. Being ex- Gai/u"i3. ceedingly mad^ beyond Me afar e^ I perjecuted the jTim. i. 13- Church of God^ and wajled it. Before / was put into the Minijiry, fays he again, 1 was a Blaf phemer^ a Perfecutor^ aiid injurious : And was ever any Man innocently injurious ? The Words fpeak a Contradiction. It it true the Apoftle immediately fubjoins But I obtained Mercy ^ becaufe I did it ig7torantly in Unbelief But did his Ignorance make him lejs a Blafphemer, or lefs a Perfecutor, or lefs injurious ? No ; in this very place he confeiies that he was the ycr. 14. chief oj^ Sinners on this very Account. All that he means therefore is, that his doing it ignorantly, (that is, not out of Envy, or Ma- lice, or other fecular Motives, which influenced the Chief-Priefls when they crucified our Lord 5 but out of an over-officious Eagernefs and Im- patience to ferve God, by fuppreffing what he deemed a rifing Herefy) made his Cafe the more pitiable in the Sight of God; which moved Chrifl in fo miraculous a manner to re- veal ^he Cafe ^Sincerity in a?i Herefick confidcred. 423 veal himfelf to him, and to employ his well Serm. meant Zeal and Labours on the Side of Truth. ^'^^'• But the Religion of Chrift was then in its In- fancy : The Cafe was new : And therefore St. Paul, altho' he had fufficient Opportunities of Conviction before, if he had duly attended to them \ yet had not fuch ftrong ones, as Men have had, fince the Books of the New Tella- ment were written. Confcquently how much foever in the right, after-oppolers or Cor- rupters of the Faith may think themfelves to be ; it is much to be feared that they, will not have an equal Claim to St. Paul's Apology. It is poffible they may teach nothing but what they themfelves do really believe : But St. Paul himfelf in the fecond Epiftle he ever wrote, gave the Church to undcrftand, that if Men receive not the Love of Truth that they ?miy b: z The(r ii Javed'y God for that very Caufe will J end them ""'''' Jlrong Delu/ion that they jho'./ld believe a Lie, And therefore when Men ihall propagate Doc- trines,which,when they are tried by the Touch- ftone of Scripture, fhall appear to be Lies ; their really believing them, and thinking them Truths, is not to be accepted as an Excufe for their Herefy, but rather to be fufpeded as a Symptom of a judicial Blindnefs upon them, the Fore-runner of the greater Judgment ot God. Their believing them to be right may, very likely, be owing to fome culpable Neg- leds, to Precipitation of Judgment, to Prejudice or Partiality, or at kiiiLto Ibme wrong Pre- pofleffion or Byafs, which, had they employ- ed their Faculties right, they might have been E e 4 able 424 ^he Cafe 0/ Sincerity in ati Heretick conjidered. Serm. able to remove. — But to fum up this Cafe ia • ^iiv very few Words : Let a Teacher of Herefy be as ho?ie/i and confcientious as can poflibly be fuppofed : So much the better for the Heretick be fuic ; the more favourable will his Cafe here- after appear at the Tribunal of God, the only Searcher of Hearts, who we trufl will make all merciful Allowances for unavoidable Fail- ings. But ftill the Good-meaning and Con- fcientioufnefs of the Heretick does not prevent the Herefy from being detrimental to the Church : And if not ; it is certain that doing Mifchief to the Church, is, in itfelf confidered, a pernicious Thing. And therefore the Go- vernors and Rulers of the Church, (who are to confider not the Sincerity of the Men^ but the ^lality of the DoBrine^) are as much obliged to cenfure and rejedl a Man that cor- rupts the Y2\\!x\ Jincerely^ as a Man that does it out of Malice^ and againji his Confcience. For the Mifchief is the fame either way : They are both Impugners of Divine Truths ; both Subverters of the Doctrine of Chrifl -, both fo far Enemies to God -, an'd therefore liable to all fuch Cenfures from Men, as the Word of God, in iuch Cafes countenances and ordains (w), Hereiich, And finccl liave happened to mention Church t'^ure/ly Ceiifurcs (though I own the Creed does not tkt Church, diredtly lay them in my way) permit me to obferve, that if we look into the Holy Scrip-. (•Tt) See Dr. Waicrland j Im- I Paragraph I hs've been much prtanc^t c. 5. to vjhich in tbi}\ bsholdm, tures, )m. XVI- 1 m. VI. J 5* Hereticks^ how to be cenfured by the Church. tures, we flvall find that Men Q){' o'roncous Frin- ciples were even by tlie ApulUes themleh'es not fentenced with lels Severity, tlian Men of the ??Joft immoral PraBiccs. For if we are to with- » Their. draw owjehes from every Brother that iv cuke th ^* *^ dijbrderiy, and to have no Comp.Dr: ivith bim^ that he may be ajhamed; if we are not to keep Rom. y. Company with a Fornicator, or Covetous, or an Idolater, or a Railer, or a Drunkard, or an Extortioner y if with J he h a one, we are 7iot to cat ', we are alfo to 7jjark the?n which can fe Di- Ro vi/ions and Offences contrary to the DoBrine '^ which we have learned, and to avoid them. From thofe that teach otherwife than the Apof- i Ti ties have taught, and conjent not to wholfome ^ Words, from J'lich we are to withdraw our /elves : If there come any unto us, and bring not right ^ J'^^'" '^ Do^lrine, we are not to receive htm into our Houfes, ?ior to bid him, God /peed. So that Men corrupt, whether in Pracftice or Faith, are to be treated ahke : Thofe that are notorious of either Sort, are to be excluded and banifhed from private Converfation, and publick Communion: Both which Cenfures thefe Terms are gene- rally underftood to intend -, and the latter of which is certainly meant by St. Paul, in that Inftrudlion to Titus, A Man that is an Here- Tit. iii. it> tick, after the firfl and jecond Admonition, re- jedl. But to go on with the Comparifbn : Was the inceftuous Corinthian, a Man guilty of fuch Fornication, as was nU /o much as named amongjl the Gentiles, to be delivered unto Satan, for the Dejlrudlion of the Fhjh ? So alfo was Hy?nencvus and Alexander, who coji- » Tim. i. cerning ^ 426 He-ret icks, how to be cenfurcd by the Church. Serm. cern'mg the Faith had made Ship%vrack^ that ^J^Jy^^ they might learn not to blajpheme : each alike excommunicated and excluded from the Church of Chrift, and formally delivered into the Pow- er of the Devil : A Sentence which during the iirft Ages of Chriftianity, was attended by vari- ous Vexations and Torments inflicted by Satan on the Bodies of thofeon whom it waspafTed (a), SuPauFs Butthemoft appoiite Text to this Purpofe, aj'ainft'/affe Is that iu which St. Paul expreffes his Zeal l^r/2nd. ^gainft fome Judaizing Chriftians, who taught the Neceflity of obferving Circurrxifion and the Law of Mofes together with Chriftianity. For it is againft fuch that he opens his Epiftle to the Galatians with fo remarkable a Warmth. / marvel that ye are /ojbon ref?ioved from him^ c*'. i. 6-9. f]r.^f called you into the Grace of Chrift ^ unto another Gofpel : which is 7iot another (or, c ^V. \^'* that was in the Citv. both Man and IVoman^ Toung and Old, aJid Ox, and Sheep, and Afs, with the Edge of the Sword : 'They burnt the vcr. a+. City with Fire, and all that was therein : And the People was folemnly adjured by Jofhua ne- vcr. is. ver to rebuild it. So that Anathema in its true and genuine Senfe fignifies a Thing given up to utter Deftrudiion : And therefore w^hen pro- nounced on Per /bus, it muft mean (in the mildeft Senfe we can put upon it) " Let him " be looked upon as a Perfon execrable, as one '' devoted to eternal Perdition, ;and as fuch let " him be totally excluded from the Church, " not admitted to any of her Offices, or ever *' again reftored to her Communion." So heavy is the Cenfure which the Apoille pro- nounces again ft all who fliould preach any other Gofpcl, than what he himlclf had preach- ed. Though we, or an Angel J rem Heaven (faith he) preach any other Go/pel unto you, than what we have preached unto you, let him he Anathema. For the Security of the Faith he fpares neither himfelf, nor his Fellow-Apoftlcs ; (y) Videl^um. xxi, 3. ^/W. LXX. U alibi. no 428 Hereticks^ how to be cenfured by the Church. Serm. no nor Angels. Not that he Imagines Angels VIII. would do it : But what he means is, if that could happen which is not poffible to happen ; {hould an Angel endeavour to change the Faith, let him be Anathema, Fit Words to corredt a Weaknefs incident to Mankind of having Mens Perfons in Admiration on Account of their Learning or Parts, or fome appearing Holinefs or Sobriety. For they plainly teach us that we are not to regard the Virtues or good Qualities of falfe Teachers or Hereticks, be they ever fo great. If they corrupt the Faith, we are to fhun and avoid them, and no longer to hold Communion with him \ though in other Re- fpeds they may be as bright as Angels, or even Angels themfelves. Nor did the Apoftle fay this rafhly or hafti- ly, more from himfelf than from the Divine Spirit ; but he infifts on it as a Matter of the greateft Importance, and again repeats it. Ai we faid before y Jo fay I now again ^ if any one preach any other Gofpel unto yoUy than that ye have received, let hi^n he Anathema, *' He " cries out (faith Vincentius) again and again ; to all, and always, and every where ; that chofen VeiTel, that Teacher of the Gen- tiles, that Trumpet of the Apoftles, that Herald of the World, he that was caught up into the third Heavens, and heard un- fpeakable Words in Paradife 5 he cries out, If any one preach any new DoSirine, let him be Anathema [a) ^ that is, let him be fepa- («) Vincent. Liria. adv, Hcsref. c. 14. ^.37. rated. 'F f fary I 434 T^i/^Ufefulnefs t?/'//??^ Athanafian Creed, SerxM. " fary we fhould have a tXMc Orthodox C^ttA ^^!i-^" to guard againft 2iny Heretical one. The Vulgar will underftand the general Dodlrine '' of a 'Trinity in Unity : that there are three, " the Father, the Son, and the Holy Ghojl, and " that thefe three are one God : And that the " Sofiy being God and Mr//;, is o;2^ Chrift, And *' this is as much as is ordinarily neceffary for " the Vid^ar to know and believe. And when- " ever there is a Neceffity for them to fearch in- *' to particular Explications, they have this " Form ready to turn to, where they will be " fuppHed with true ones. Whenever any " Heretick ihall endeavour to impofe his falje *' Explications of the Dodlrine upon them ; " the true ones, which they will find here, will " be of ufe to prevent his Defigns, and to *' keep them fteady in the true Faith. If the *' Wolves never approach, the Flock will feed *' in Safety: But it is certainly a neceffary " Care in the Shepherds, to watch over them ** and guard them, in the beft manner they *' can, againft all Attacks. If the Vulgar nev^er *' have any occafion to fearch into particular *^ Explications ; fo much the better ! But then " there is no Harm done, in wifely providing " againft the worft. And if ever they have " Occafion -, here is a proper Clue ready to di- " reft them, to lead them into the right Path, ^^ and to prevent their Wandering. We don't ^^ pretend to fay, that every one among the ^' Vulgar can fully comprehend every 'Nicety " of Explication in the Athanafian Creed, or ^* are capable of feeing through the full Intent 1 '^ and . 198. Bohemic- Art. 3. ib. p. 238. Lithuan. Atlianafian Creed a Prefer- 'vati'-ve, iffc. p. 195. Scotic. ibid p. 203, 204. t/J See the Athanafiai) Creed a Prefervative, ^c. p. 196 — 9. F f 2 well A^'i^b Tie Ufefulnefs of the Athanafian Creed, Serm. well drawn up, (o univerfally received in all ^^^^^- . Churches now as well as of old ; ever fince the Reformation (when the Eyes of Mankind were fufficiently opened) as well as for fo many Ages before ; of fuch ufe to difcover all At- tacks upon our Faith, and fo confentaneous to the Confeffions of all found Chriftians through- cut the World, fhould not, we think, be raih- ly condemned, efpecially by thofe who con- fefs at the fame Time they don't underftand it. I don't deny but that fome learned as well as pious Men may have had Scruples about It : But yet if their Scruples had no juft Founda- tion ; if they were dilTatisfied without real Caufe ; we rnay wifh that they had examined the Matter more clofely; and by pointing out the Infufficiency of their Reafons, we may perhaps prevent others from being difturbed or mifguided by them. But furely it would be very unreafonable to demand of us to give up our Creed, only becaufe there are fome Peo- ple who difapprove of the Dodrines it defends. For this is a very fubftantial Reafon why we fhould retain It. For would it not be as cri- minal in the Church to give up the Creed fo long as (he can defend it ; as the adverfe Party think it would be in them to admit it, whilft any Doubts remain in them about it ? It is plain they feel the Force of it again ft them ; and therefore they are uneafy, becaufe they are fenfible how impradicable the Introduftion of their Herefies muft be, io long as this Creed ■ continues in ufe. ^ 3 * But r The Ufefulnefs of the Athanafian Creed. 437 But what the Confequence may be, fhould Serm. we part with our Creed, may eafily be infer- ^^^I- red from what followed upon the dropping a ^^jf^Tv fingle Word (the Word Confuhjiantial^ or as "/Arimi- it is exprefled in our Englifh Creed be'mg'warmn^ i, of one Siihfance with the Father) out of the fox^l^°i. Creed at the Council of Ariminum, The Ca- 3.9- tholicks, being deceived by the great and ear- neft Importunity of the Arians for Unity and Peace, were at laft prevailed upon to fink that Expreffion, and to draw up the Creed- anew without it : But a Creed which the good Men imagined contained the fame Doftrine ftill, and in Terms full enough to fatisfy them^ though the Word obje6ted to, the Word Con- fuhftantjal^ to pleafe the Difcontented, was now left out. And what was the Confequence ? Why the very Moment the Conceffion was made, *.' the Arians gave out and boafted over all " the World, that the Nicene Faith was con- " demned, and Arianifm eftabliihed in a Ge- *' neral Council: though nothing, [be fure] '* was intended lefs by the Catholick Bidiops " that were prefent at it. They were there- *' fore now fenfible they had made a fal^ " Step, by fuffering themfelves to be thus im- " pofed upon by defigning Men. They now " faw that they ought to have ftuck to the " Nicene Terms as well as the Faith, fince the " Faith itfelf fo much depended on them (f). (f) Bingham'j Antiquities, L. 6. c. 3. §. 10. FqL 2. p. 365. 'vide etiam Hieron. conira Lucifer. Tom. 2, p, 143. F f 3 Let 4^8 T[he Ufefulnefs of the Athanafian Creed. Serm. Let this warn us of the ill Effeds of yield- VIII. jj^g tQ Importunity in Points of Importance, ^^"^''''^' and of the fatal Confequence of altering Creeds and Confeffions of Faith, under the Pretence of taking away Offences, and preferving the Church in Unity and Peace. ^' It is Candour^ *' [we confefs] when good Catholicks are di- " vided about Words, to bring them to a right " Underftanding of one another, which will " fet them at Peace and Unity again. But it " is Tamenejs to give up the main Bulwarks " of the Faith to fallacious Adverfaries and *' defigning Men, whofe Arts and Aims, how- *' ever difguifed, are always known to ftrike " at the [very] Foundation of Religion (g). Such certainly is the Defign of thofe who now fo indecently clamour at the Athanafian Creed ; and fuch would be the Confequence fhould our Church be prevailed upon to give it up. For that being once furrendered, the jSficene Creed would next be demanded : And when that {hall be gone too, we know by Ex- perience how the Apojiles Creed (lliould they be content to leave it us) would be expound- ed by them. But I pray God we may ever keep at a Diftance frcm the laft fatal Step, by avoiding the firft ! For if we once give way, there is no faying where wx {hall be able to make a Stand : But fo long as we reft and maintain our Ground where at prefent we are, we are fure to be fafe. (g) Bingham. ;'^/V. p. 'ifi-j. As I'he Ufefulnefs of the Athanafian Creed. 430 As I have been much beholden in this Dif- Serm. courfe, and in the Appendix to my Second, to ^^^^' the learned, and accurate, and judicious Author of the Critical Hiftory of the Creed I am de- fending, I iliall now in tlie Clofe borrow his Conclufion to beautify my own. '' It is exceeding ufeful and even neceflliry " for every Church to have fome fuch Form '' as this is, or fometliing equivalent, open '' and common to all its Members j that none '' may be led aflray for want of proper Cau- '' tion, and previous Inftrudion, in what fo " nearly concerns the whole Strudlure and " Fabrick of the Chriftian Faith. And as to *' this particular Form, it has fo long pre- " vailed, and has fo well anfwered the Ufe ^' intended, that, all things conlidered, there *' can be no fufficient Reafon for changing " any part of it, much lefs for the laying the '' whole afide. There are feveral other Creeds, " very good ones (though fomewhat larger) " which had they been made Choice of for *' common ufe, might poffibly have done as *^ well : The Creeds I mean (of which there is '^ a great Number) drawn up after the Coun- *' cil of Chalcedofi, and purpofely contrived to *' obviate all the Herefies that had ever infeft- *' ed the Chriftian Church. But they who '^ diflike this Creed, would much more diflike *' the others -, as being ftill more particular and " explicite in regard to the Neftorian^ Etity- " chia?2^ and Monothelite Herefies, as well as " equally full and clear for the Doftrine of " the Trinity. F f 4 '/ To 440 Serm. VIII. The Ufefulnefs of the Athanafian Creea, " To conclude 3 as long as there (hall be any Men left to oppofe the Doftrines which this Creed contains, fo long will it be expedient " and even necejfary to continue the life of it, *' in order to preferve the reft. And we fup- *' pofe when we have none remaining to find " Fault with the DoBrines^ there will be none " to objedt againft the Ufe of the Creed, or to " much as to wifh a Difcontinuance of it. The 441 The Confeffton of our Chrtjiian Faith commonly called^ The Creed of St. Athanasius, briefly paraphrafed. I. \X7^7 ^^fcicbct being called to theKnow- \X/ ^^"^^e of Chrift, toiH 6e fabetr, W upon the Terms of the Gofpel- Covenant, and would enter into that eternal Life in the Kingdom of Heaven, which Chrift has promifed ; muft confider, that l&rforc all €l|ins^, or in the firft Place, it \$ itcceffarp (Faith going ever before Pradiice, and encou- raging to it) tliat |)e fjolti, profefs, and main- tain t j)C Catfjolich f aitfl, the Faith which was once delivered to the Saints, and has been fince handed down to us by the Univerfal, or Ca- tholick, Church. 2. I©|)iclj Catholick faitfi, crccpt cberp one who is of competent Underftanding, and hath not wanted any neceffary means of In- ftrudion, tio, according to his Capacity, )xtt^ itJl)C{e, without taking from it, ailtl unt»eftktl, without adding any impure Mixtures, (after the manner of Hereticks ; he will be guilty before God of a very great Sin, in thus abufing and mifapplying his Talents : and if he perfift in it to the laft, unrepenting, toitfjOUt bou6t \)t f^all pcrifl) ebcdafiing][p» 3. ?tnti now, for fear of any Miftake in a Matter of fo near Concernment, it will be pro- per to declare what the fundamental Faith of a Chriftian is : tfje Catljplicfl faitfl therefore i^ 442. St. Athanafius's Creed briefly paraphrafed, tfji^, tliat toe toorf^ip one ^Soti in a €tinitp of.Perfons, auti a €niutp of Perlbns in the Snitp of one God. 4. |[5eitl)ef confounbing tljc ^Scrfon^, by running three Perfons into one Perfon, (as was the way of the SabelUan Hereticks 3) n^i* J5i- bitiing t^z ^ubfiancc, by making as many dif- ferent Subftances as there are different Perfons, (which was the Herefy of the Arians) 5. jf 01% in Oppoiition to the Sabellians^ we are to beheve that t^tu \^ one perfon of t%t f atkjct, anotl^er* Perfon of tfte <^on, anti ano- tljer Perfon of tf{e i^oJp ^Ijoft : Three Perfons really diftinft, and not in Name only. y, .. 6* 2p«r then, in Oppofition alfo to the A- riansy we are to believe, that tf|e <00tiijeaJ5, or divine Subftanee, of tfje fiitl)tt, of tfie i^on, auti of tfje ^olp ^, feat one ^Sotr. 17. ^0 lihetoife tf)e f atf)et i^ Eotb, tfte ^on is 3[ot&, anti tfie ]^olp 4B{jo(l is 3lotti : Lord, Lord, and Lord difiin5i^ and of Domi- nion equally fiipreme. 18. ^nti pet, becaufe they are ^/y?/;?^ only, and not divided^ and every one has all Power and Dominion, and therefore the fame Power and Dominion which all have 3 they are therefore nor tijtce %^xt^, ^\\t one HloctJ. 19. f ot lihe a^ ine are tompciletr, or oblig- ed, 6p ti|C Cfirifiian Truth or ©etitp laid down in holy Scripture, to acfinotolctfCC C^Ctp gF^Ctfou diflincftly and Bp fjimfflf, to 6e 4S>tyt anb Slorti ; 20. t!p, and not after the perverfe GloiTes, and Corruptions of Hereticks, i^t ^Incarnation of the fame our Eorb %ti\\^ CfiriH. 30. for tfje riglit f aitfj i^, tljat toe fieliete anti confer^ tt^at our aiorti %ti\\^ Cfjrifir, t^e ^on of ire5tin^ to the Pages in which every fuch Article or ' Word of our three Creeds^ as comes within the fore^ going Work^ is illujiraied and explained, ' In the A P O S T L E's Creed. Page. I Believe in God, the Father Almighty 123- -5,199, 202--4. Maker of Heaven and Earth : 129, 130. And in Jefus Chrift, his only [begotten] Son, 208—16. Our Lord, • ' — 151— 6. Who was conceived by the Holy Ghoft, -^ 337—42. Born of the Virgin Mary. — ■ 333—7* I believe in the Holy Ghoft. See on the other Creeds* In the NICENE Creed. I Believe in one God, the Father Almighty, 123--5, 199, 202—4. Maker of Heaven and Earth, and of all things vi- fible and invifible : ■ ■ 129, 130. And in one Lord Jefus Chrift, ■ 364, ^6^. The only begotten Son of God, ■ 208—16. Begotten of his Father » « 204—16. Before all Worlds, — 136-42,204—13. God of God, Light of Light, very God of very God-, 216,256. Begotten, — — — — . 205—16. Not made, ■ 204> 205. Being of one Subftance with the Father, 256—258, 289,290. By whom all Things were made. ■ 129-32. Who— .was incarnate, ■ 328—32. G g By A 'Table of the Creeds. By the Holy Ghoft, . >■ 337—42 Of the Virgin Mary, ■ ^^2—y^ And was made Man, ■ — - 355^^56. And I believe in the Holy GhofI:, 199, 123— 5^ 223, 224. The Lord, — 178-80. And Giver of Life : ■ 164, 224, 225. Who proceedeth from the Father, 226, 227. And the Son, ■ 227—9. Who with the Father and the Son together is worfhipped and glorified. - — 186—9. Who fpake by the Prophets. — ^75—^- In the A T H A N A S I A N Creed. I. TT/^^^^^^^^ w^^^ ^^ ^^ved, ' ' 384--90. ^ W. Before all Things " ' 389. It is neceflary that he hold the Catholick Faith. 378-83 2. Which Faith except every one 384—90. Do keep whole and undefiled, 390 Without doubt he fhall perilfh everlaftingly. — 391—4. 5. And the Catholick Faith is this, that we wor- fhip one God in Trinity, 118—20,183—9. And Trinity in Unity : - ^^3—9^ 281—306, 4. Neither confounding the Perfons, 1 1 1—24. Nor dividing the Subftance. ■ 286—92. 5. For there is one ■ 110-18. Perfon 120—5. Of the Father, . 123—^^ 199, 203, 204. Another ■ ■ no— 18. Of the Son, — — ■ 12^-- r^^ 199. And another ■ ■ no— 8. Of the Holy Ghofh. -— -r — 123—5, 199, 223,224. 6. But the Godhead of the Father, and of the Son, and of the Holy Ghoft, is all one, 236— 60, 282— 306. The Glory equal, '■ . 249--60. The Majefty co-eternal. ■ 1 . ■ 241-8. -. Such A Table of the Creeds. 7. Such as the Father is, fuch is the Son, and fuch is the Holy Gliofl:. 125, i^c, 252-60. 8. The P'ather uncreate, the Son uncreate, • — • 128—32. And the Holy Ghoft uncreate. ' 162—5. 9. The Father mcomprchenfible, the Son incom- prehenfible, _— 152—6. And the Holy Ghoft incomprehenfible. — 165—8. 10. The Father eternal, the Son eternal, 136—44. And the Holy Ghoft eternal. ■ 168—9. 1 1 . And yet they are not three eternals, but one eternal. ■ ' — 12. As alfo there are not three incomprehenfi- ^ 282--3C6. bles, nor three uncreated, but one un- created, and one incomprehenfible. — 13. So likewife the Father is Almighty, the Son Almighty, HS-?- And the Holy Ghoft Almighty. 170. 14. And yet they are not three Almighties, but one Almighty. 282—306. 15. So the Father is God, the Son is God, •— 147--51. And the Holy Ghoft is God. ~ « — 171-8. 16. And yet they are not three Gods, but one God. 282—306. 17. So hkewife the Father is Lord, the Son Lord, 151— 6. And the Holy Ghoft Lord. 18. And yet not three Lords, but one Lord. — 19. For like as we are compelled by the Chriftian Verity, to acknowledge every Perfon by himfelf to be God and Lord ; ■ 20. So are we forbidden by the Catholick Religion, to fay there be three Gods or three Lords. 21. The Father is made of none, neither created, nor begotten. ■ ■■ ■ " 22. The Son is of the Father alone, neither made nor created, " 128—32,204,205. But begotten. ■ 205-16. 23. The Holy Ghoft is of the P'ather, 226, 227. And of the Son, ■ ■ — • 22y--^. Neither made, nor created, nor begotten, — 220, 221. G g 2 But 178- 282, -80. 306. 183. 303-6. 200, 201. Arable of the Creeds, But prdceeding. _ — — — — .221—9. 24. So there is one Father, not three Fathers — 233, 234. One Son, not three Sons, ■ 234. One Holy Ghoft, not three Holy Ghofts. — 234. 25. And In this Trinity, none is afore or after None is greater or lefs than another. 249—60. 26. But the whole three Perfons are co-eternal to- gether, 241 — 8. And co-equal. ■ __«- _- — 249—60. 27. So that in all Things as is aforefaid, 378—80. The Unity in Trinity, — ' . 118—20. And the Trinity in Unity, . 281—306. Is to be worfhipped. — — __ 183—94. 28. He therefore that will be faved, 384—90. Muft thus think of the Trinity. 378-80. 29. Furthermore it is neceflary to everlafting Sal- vation, ■ ' -—«_»— ■ 384—90. That he alfo believe rightly the Incarnation of our Lord Jefas Chrift. 381, 382. 30. For the right Faith is, that we believe and confefs, that our Lord Jefus Chrift, the Son of God, 323-7- Is God and Man. • 355, 356. 3^. God of the Subftance of the Father, ■ 256—8. Begotten ■ 205—16. Before the Worlds : 136—42,204—13. And Man of the Subftance of his Mother, — 332—7. Born in the World. 32. Perfedt God, and perfed: Man, — — 355, ^c^S. Of a reafonable Soul, ' " ' ' ■ 342—55. And human Fleili fubfifting. 328—32. 33. Equal to the Father, as touching his Godhead, 249—60. And inferior to the Father, as touching his Manhood. ' _ » 34. Who, although he be God and Man, — ^^6^ 357. Yet he is not two, but one Chrift. * 357"*^o* ^^. One, not by Converfion of the Godhead into Flelh A Hable of the Creeds. Flefti, but by taking the Manhood into God. 367, 368, 36. One altogether ; not by Confufion of Sub- ftance,butby Unity of Perfon. — '^^^--']2» 37. For as the reafonable Soul and Fiefh is one Man ; fo God and Man is one Chrift. — 360—5. 42: This is the Catholick Faith, q,']'^-^. "Which except a Man believe faithfully ■ 390--4. He cannot be faved. '' " '■' ' > •— ^ 301—4. G g 3 INDEX INDEX of AUTHORS. With the Editions made ufe of in the foregoi?2g Citations. Aquinatis Athanafian Athanafii Auguftlni Barrow Bafilii Bennet Berriman Beverldge Bingham Binnii Bramhall Brevint Bull Burnet Carpzov's Cafley's Cave Chandler Thomae, Simima Theologica^ Paris 1 645. Creed, A Prefej'vative aga'wft Herefies^ ^vo ly SB- Opera. Edit. Benedid. 1698. Opera. Paris, 1571. Be H^refibiis. Edit. Welchman, ^vo Oxon. 1721. Dr. Ifaac, Englijh Works., 17 16. Opera. Edit. Pronto. Ducas. Paris 161 8, Dr. Ejja^ on the thirty nine Articles^ ^vo. iji^- Dr. Sermons at Lady Moyer'j Le^ure^ ^vo. 1725. Bp. Codex Canonum apud Coteler. Patres Apofto- lici Amftel. 'f724. Pande5fce Canonum. Oxon. 1672. On' the thirty nine Articles^ 1 7 1 1 . Mr. Antiquities of the Chriftian Churchy Svo. 1*708 — 1722. Concilia Generalia. Colon. Agrip. 1618. Bp. Works. Dublin, 1677. Dr. Depth and Myifery of the Roman Mafs. Se- cond Edit, ^vo, 1673. Bp. Latin Works. 172J. Bp. on the thirty nine Articles., 1 705. Defence of the Hebrew Bible, tranflated by Mofe* Marcus, %vo. 1729. Preface to the Catalogue of the Cotton Library, Dr. Lives of the Apoftles. i6y6. Lives of the Fathers. i6yy, and 1683. Bp. Sermon on John i. 14, 8w. 1718. Clarke Clarke dementis Ltdex of Authors. Dr. Samuel, Defmnjlration of the Being nnd At- tributes of God. 'Third Edition^ ^vo. iy\i. Scripture Doctrine of the Trinity^ Third Edition, printed from the Author'' s Infl Copy, ^vo. 1732. Reply to Mr. Nelfon, or a Commentary on forty SelcB Texts of Scripture., ^vo. 17 14. Expofition of the Church Catechifm. Svo. 1729. Alexandrini, ^iis Dives falvetur, iimo. Oxon. 1683. Conftitutiones Apoftolicae, ^/>z/^ Coteler. Amftel. 1724. Conybeare Dr. Tbe Cafe of Subfcription to Articles of Religion covftdered in a Sermon on i Tim. vi. 3,4, %vo. Oxon. 1725. T)i\ Intelletlual Syflem., 1678. Opera. Amftel. 1675. Opera. Edit. Fell. Oxon. 1682. Alexandrini, Opera. Paris, 1638. Hierofolymitani, Opera. Edit. Benedidl. Paris, 1720. Hiiiory of Ecclefiafiical Writers., 1693. Opera. Edit. Petav. Paris, 1622. Opera. Amftel. 1650. Hiftoria Ecclefiajiica. Edit. Reading.Cantab.1720. Htfloria Ecclefiaftica. Edit. Reading.Cantab.1720. T>e Theologid Ecclcfiaflicd •, ad C ale em Demonkra- tionis Evangelic ce. Paris, 1628. Dr. Lady yioytr^s Lectures ^ 8w. 1732. Dr. Bcdj of Divinity^ 1718. Opera. Amftel. 1703. Poloni. Irenop. 1656. Nicholas, Mtfcellanea Sacra. \tQ, 1617, &? 1622. Nazianz: Opera. Paris, 1630. Neocaefarienf. Opera. Paris, 1622. Jofeph, Defence of the late Mr. Pierce's ^eries. 8w. 1736. Dr. Practical Catechifm^ Zvo, 1700. Dr. on the Creed^ ^^73- Opera. Bafil. 1565. 2 Hookpr*s Cudworth Curcellasi Cypriani Cyril li Cyrilli Du pin's Epiphanii Epifcopii Evagrii Eufebii Felton Fiddes Forbefti Fratres Fulkr Gregorii Gregorii Kallet Hammond Heylin Hieronymi Hooker's Jenkins Ignatii Irenasi Juftini King Knight Laud Le Cierc's Leigh Lightfoot Nelfon Novatian Pearfon Photii Potter Reeves's Index of Authors. Ecclefiafiical 'Polity^ ^7-^3- Dr. Reafonablenefs of Chriftianity^ 8w. 1721. Epiftol^e. Edit, Smith, 4/^. Oxon. 1709. Opera. Edit. Benedld. Paris, 17 10. Marty ris. Apologia prima per Grahe. 8w. Oxon. 1700. Apologia fecunda per YbitoKm. Svo. Oxon. 170^* Dialogus cum T^ryphone^ per Jebb. ^vo, 1709. Lord Chancellor, Critical Hiftory of the Apoftles Creed, Svo. 1703. Dr. James, Conftderations on Mr. Whifton's Hif- torical Preface, in a Letter to the Author of the Hiflory of Montanifin, Svo. 171 1. Primitive Chriflianity vindicated in a fecond Let' ter, in Reply to Mr. Whifton, ^vo. 171 2. I'he Script ure Doctrine of the 'Trinity vindicated from the Mif-interpretations of Dr. Clarke, 8w. 1 7 14. The true Scripture Do^rine of the Trinity conti-^ nued and vindicated in Reply to Dr. Clarke, ^vo. 1 715. Lady yioy tx^s Le5fures, ^vo. 1721. Archbp. again ft Yi{\\tv, 1639. Suppleynent to Dr. HammondV Annotations on the ■ New Teftament, ^to. 1699. Edward, Critica Sacra on the New Teftament^ 4to. 1646. Dr. Hor^ Hebraic a in Matt. j^to. Cantab. 1698. Robert Efq^-, Life of Bifhop Bull, %vo. 1713. de Trinitate. jEizV. Welchman, 8w Oxon. 1724. Bp. on the Apofiles Creed, .1710. Myrio-Biblon, five Bibliotheca, Rothomag. 1 6^'^. Archbp. Difcourfe of Church Government^ Svo» 1711. Charge to the Clergy of the Diocefe of Oxford, 8w. I J II. Defence of his Charge, 8w. 1720. Apologifts, ^vo. 1709. 4 Rogers, Index of Authors. Rogers Dr. Review of a Difcourfe of the vijthle and invi^ fible Church of Chrifl, ^vo. 172 1. Rufini Expojitio in Symbolum Apofiolorum : ad Cakem Cypriani. Edit, Oxon. 1682. Slidlingius in Novum 'Teftamentmn^ apud PVatres Polonos. Irenop. 1658. Socratis iHiJioria Ecckjiajiica, Edit. Reading Cantab. Sozomenl j 1720. Spicilegium Patrum, per GYdhe, Svo. Oxon. 1714. Stanhope Dr. on the Epiflles and Gofpels^ ^vo. 1 706, Stebbing Dr. Rational Enquiry into the proper Methods of, fupporting Chriflianity^ ^vo. 1720. ■ .1 ■ Appeal to the Word of God for the 'Terms of Chriflian Salvation^ ^vo. 1720. Stephens William, Vifitation Sermon at Plymouth, ori Co- lofs. ii. 8. ^vo. Oxon. 1725. Stillingfleet Bp. Rational Account of the Grounds of Proteflant Religion^ 1 66^. ' — Difcourfe in Vindication of the Do^rine of the Trinity^ ^vo. 1697. Suicer Thefaurus Ecclejiajficus, Amftel. 1728. — in Symbolum Nic^no-Confiantinopolitan. /\.to, Tra- je(5t. ad Rhen. 171 8. Sykes Dr. Arthur Afhley, in Dr. Rogers'^ Review. ' The Innacency of Error. Third Edition very much corrected and improved by /^^ Author, %vo, 1729. ■ Vindication of the Innocency of Error from the Mifreprefentations of the Lord Bifhop of Ox- ford^ Svo. 1720. Tertulliani Opera. Edit. Pamei. Rothomag. 1662. ■ ' ■ adverfus Praxeam. Edit. Welchman. 8w. Can- tab. 1731. Theodoreti Opera. Paris, 1642. Hijioria Eccl^iaftica . Edit. Reading, Cantab. 1720. ' Theophilus' Antiochenus, adverfus Autolycum. per Wol- iium. ^%jo, Hamburg, 1724, . Thorn- Index of Authors. Thorndlke's Epilogue. 1659. Tillotfon's Archbp. JVorks^ 1710. Tillemont's Hiitory of the Armns^ /^_y Deacon, 81;^. 172^. Twells Leonard, Critical Exaynination of the New Text and Verfton of the New Tefiament^ '^vo. 1731. Vidor Vitens de Perfecutione Vandalica. \to. Divione, 1664. Vincentius Lirinenfis, adverf. H^refes^ iimo. Cantab. 1687. Voflius de tribus Symbolis^ 4.(0, Amftel. 1642. Ufher Bp. de Symbolis^ ^to. Oxon. 1 660. Wall Dr. Hiffory of Infant-Baptifm^ '^vo. 1720. Waterland Dr. Daniel, Lady Moyer's Lectures ^ Svo. 1720. Vindication of Chriji^s Divinity^ or Defence of his ^ieries. Fourth Edition^ ^vo. lyii. ■■ Second Vindication^ or Defence^ ^vo. 1723. . Critical Hiffory of the Athanafian Creed. Second Edition^ ^vo, Cambridge, 1728. ». Importance of the Doctrine of the 'Trinity^ Svo. ^734-' ^.. > Familiar Difcourfe on the Doctrine of the Trinity^ Svo. 1723. > The Scripture and Arians compared^ ^vo. 1723. — Difcourfe on Fundamentals^ Svo. Cambridge, ^735- , Remarks on Dr. Clarke's Expofition of the Church Catechifm., Svo. 1730. Whifton William, Hifiorical Preface to Primitive Chrif- tianit'j revived^ Svo. 171 1. . Sermons and Efjays on fever al Subje5fs^ Svo. 1709. I' Effay towards restoring the true Text of the Old Teftament., Svo. 1^12. New Theory of the Earth. Fir if Edit ion ^ Svo, 1696. . The Jame the Third Edition^ Svo. 1722. Wolfii Cur^ Philologies ^ CriticcB in Novum Tejla- mentum., 4to. Hamburg, 1735. Wolzogenius /3[/>^^ Fratres Polgnos. Irenop. 1658. TEXTS TEX-TS of SCRIPTURE Explained or Vindicated. Genesis St. Mark Chap. Ver. Page Chap. Ver. Page i. 26. 162, 295 xii. 29-37. 293 iii. 72. " 295 xiii. 32. . 135 xi. 7. 295 xvi. 15,16, 395»403 St. Luke 35. . i7i>Z. Numbers vi. 24-26. 296 ^ St. John Deut. 1. 1. ' 112 V,. 4, 29J ,^_ j^j^j^^ Job xxvi- 13. 164 y. 23. 184 346, 347 18. ' — 299 xxxiii. 4. 163, 170 viii. 56. 294 . Psalm x. 15. ■ 299 cxxxix.7. — 165, U. 30- • 297 ■n XIV. 10,1 I.' ^ 298 Proverbs o o 28. 218, 255, . viii. 22--31. 138, 139 256, C. Isaiah xvi. 14,15. 301 vi. 1—3. 236—239 *^"- 3. 250,251,3. 3, 8. 295 XX- 28. 147 vii. 14. ■ 336 xiv. 6. • 139 Jeremiah xxxi. 22. 336 viii. 1^67 lOs—S Zechariah — 57. 29, 30. Acts il. 38. ■ ■ ■ 105 — 8. V. 3,4. _— ,73, 174 xix. 2 — 5. • 105 — 8 3. 181, 182 XII. 10. ■ 153 St. Matthew iv. 10. 190, 191 XX. 28. > 147 vii. 15. ■ 417 xxiv. 36. 135 Romans xxviii. 19. >■ .1 101-4,180*2 ix. 5. -..—•149,150 I. Cor. l*exts of Scripture. I. Corinthians Chap. Ver. Chap. Ver. ' Page II. 10,11 iii. 16. vi. 19. X. 1, 2. 300 174.175 181, 182 11. 2. 15. iii. 14. Page 9, 10 53 4 II. Corinthians 111. 17- xiii. 14* 178, 179 i82,B. Galatians i. 6—9. 426-- 30 iv, 8* .-190, 191 Ephesians ii. 12. iii. 17,18. 386 (^),xiii. Colossians 3. I^ — 16. ii. 9. iii. 16. vi. 20. 21. 131, 205-7 . i29»!3o>i39 196, Titus i. 9. ' 12 ii. 13. 149 Hebrews. . i. 3. 122, 245-6 10-12. 144 ii. 16. 358, D. iv. 12, 13. • 134 ix. 14. xvii 168, 169, X. I. Peter iii. 18, 19. 32— 34> F. II. Peter 20, 21. . 176 I. Timothy H7^ 4, 86—8 »5 I. John V. 6, 7, 8. 272—279 ' ■ 7. ■ ■ 261 — 270 8. 279 ' — — 20. 148,251,6. II. Timothy i. . 13. ..— — 7 Revelation i. 7,8. 17, 18. 145 140, 141, THE INDEX- Note, The Numeral Letters refer to the General Procemium j the Figures to the Sermons ; and the • Capital Letters to the Long Notes. A Men, in what Senfe tifed at the End of the Sen- tences in the Commination Office. Page 392 "ava^'Xoi (/. e. Beginninglefs) The Son, and Holy Ghoft, in what refpe5i they are not 'Jo. 217 — in what refpe5l they arefo, 248, A Anathema, what it means in Scripture Language. 42 6 , 427 ' — againft whom denounced by St, Paul. 429 — what the Church means hy it. ^ ^ 430 ^AvB-^uiroKil^cti^ (f. e. Man- worfhippers) the Arians fo called^ and why. 192, 193 Apelles, his Her ejy what. '^^i Apollinaris, who^ and his He- refy^what. 310,311,342, 345^357 — his Agreement with the Va- jentinians. 311 — the Ahfurdhies of his He- refy. 31^345 — Condemned at a Council at Alexandria, and afterwards at the fecond General Council at Conftantinople. 312 Apoftles Creed. See Creed of the Apoftles. Arians, whence fo called. 126, H. — their Herefy concerning the Divinity of the Son. 126 — called ^ Av^^caTToKiil^oti and KlurfjioiloKxI^xif (f. e. Man- worlhippers, and Creature- worfhippers.) 192, 193 — their Confeffions of the Son^s Godhead and Eternity. 2 1 1 — their Creeds inconfifient with their Opinions. 2 1 2 — their Herefy concerning the HolyChoft. 221 — their Herefy concerning the Manhood or Incarnation of H h Chrift. Chriji, ^ 309^ 343- — their Do^rines concern-' ;;j^ Redemption, Sanclifica- tion,^^i Divine Grace com- farei^^^ith the Catholick;, ; k. viii — xxi' Articles, Thirty nine of the Church of England, jor 'whiit End compiled. c,j — Articles of Religion and not . 315 r- of Nice {j^rfi General) when held. 126 - — their Determinations a- gainft Arians. 127 Creed, (f. e. a Rule, Summa- ry, ^rSyftcm c/" Belief) de^ livered to Timothy by St. Paul. 4 . — delivered to hirh as a Truft at the 'Time of his Ordina- tion. 8 '.— - to he delivered to others in ferpeiual SUcceffion. 9 --r- to he a Rule of Dodrine. It — to bdkepi fotjnd and entire. — Corrupting (j;* adulterating i/, an apoftatizing /row the Faith. 15 Creeds, iifed in the Apoftolick Age. 18 — 25 — of what Articles they con- fifled. 26 — 50 — Epifcopius, his Opinion as to this Point. iG ' — • Bp. Bull's Opinion. 26 — Dr. Grabe's Opinion, 27 — 30 — Profeflions at Baptifm^ originally larger than the I'orm of Baptifm itfelf 30 — Articles of the Greedy enumerated by St. Peter. 3 1 — at firft not committed to writing but kept fecret, and why. 35 ! — why called Symbols. 36 — - called the unalterable Ca- non and Rule of Truth. 54 — called K^^vyjAA or Preach- ing, and why. 54 — called M7juot, the Lef- fon, and why. 6q — what necejfitated the Church to enlarge them. 43 — why not at firft more ex- flicit as to iU Divinity of the Holy Ghoft.' 44 r*-- The Harmony of the Ar- ticles fljow that they were tranfiniUed damn m Funda- mcntaki ,:;4 .;. 45 — why not alt expreffed in the fame Words. 46, 79 ^ The the I ;N — 2l6^Ufe and Defign of them. 52 — neir firftUfetobe a Ride or SUindard of Preaching. 5'2 — The Church's Authority to confine Preachers to Creeds and Articles. 54— -68 — ^heirfecond Ufefor the Con- feffion of Faith at Baptifm. , — The Church's Authority to . impafs tioem for this Ufe. 70 — neir third Ufe, for Confef- feffion of Faith, by the whole Congregation. xxvi. 72 * — ne Abfurdity of ex pr effing them in Scripture Terms only. 73—7^ — . The Right of the Church to explain and enlarge them, 7^—79 — to be found, and to com- prehend Fundamentals only. . 79—84 — TheChurcUs Caution in this refpeB. 82 — What ufed in the Church of England, and why. xxvii — xxix Creed of the Apoftles, why fo called. 19? B — /?r^/;£'^-/y/^^Roman Creed, ibid. — why fo fhort in exprejfing the Sonfhip of Chrifi. 2 1 1 -— intends the Divine Filia- tion (?/ Cte/. 208 — 210 -r- The Form of it in the Tear D E JC. four hundred. 3-2-6 . — compared with the Creed (?/Aquileia. 326, A . — why ufed ojtenefi in the Church of England, xxvii Creed in the Apoftolical Con- ftitutions. 49 Creed ^Aquileia. 326, A Creed Athanafian •, comment- ed upon about the Tear 570. 91 — compofed before the Euty- chian Herefy^ or before the Council o/Chalcedon, A.D, 451. 91—93.317 — therefore not compofed by Vigilius Tapfcnfis. 93 — compofed before the Times of Neftorius, or the Council o/Ephefus, A. D. 431. 93 — not compofed before the Growth of the Apollinarian Herefy about the Tear 370* 94 — not compofed hy Athanafius himfelf. 94 — not earlier than St. Augu- ftin's Time, or than the Tear 420. gs — compofed probably in GauL 96 — compofed probably between the Tear 426 and 430. 96 — Z/:?^ Author of it who. 97^ 98 — why it bears not the An- thofs Name. 98 — why called the Athanafian Creed. 99 H h 3 — 'when The INDEX. 99 99 99 99 ICO 100 - when Jirft received in France. - when in Spain. - when in Germany, - when in England. - when in Italy. - when at Rome. - how foon all over the V^G^, lOO - infome parts of the Greek Church, when, loo - received univerfally by the Reformed abroad. 435 - The Value and Ufefulnefs of it, 100, 432 — 440 - The critic oilier ms of ^ — not three Eternals, l^c. but one Eternal, ^c, when and why firfi introduced, 283,284 - No Inconfiftency or Con- tradidtion in thefe Terms. 285, 286 - obviates all the Herefies of the four firft Centuries. 317 - why fo explicit upon the Do^rine of the Incarnation. 319—323 - Obje5fions made to the dam- natory Claufes. 376 - to what Verficles ihofe Claufes extend. 378 — 382 - what Perfons intended by them. 3 8 4- -3 89 - in what Senfe damna- tory. 390, 407, 408 • denounces no Anathema. 430 • the Sum, and Subfiance of the whole. 393 — fneered and ridiculed by Dr. Sykes. 431 — not to be given up becaufe fome didike it, 436 — the Council -^"^^^/e> -(the Mighty) ^f;4° — overall iurs.i^s — (the true) J 149,150 God HE A D , tho^ it can't fuffer •, and dye •, yet a Perfon, who is God may. xvi Gofpel, The Future State of thofe, who, never heard of it unknown. 388 — ;70/r^^^^/d'J/